از دفتر خاطرات پدر مرحومم( سیدحسن حسینی) مربوط به سال 22شمسی
از دفتر خاطرات مرحوم پدرم درسال 1320که در تهران(باغشاه)مشغول خدمت سربازی بوده اند.
اشاره به جنگ جهانی دوم🌹🌹
وصف القناة
✅ گروهی برای گفتگوهای تُراثی (نسخه‌های خطی)
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torathiگفتگوهای تراثی
torathiگفتگوهای تراثی
torathiسلام علیکم
یک دوره نسخه رساله های فارابی را از کجا می توانم تهیه کنم ؟
یک دوره نسخه رساله های فارابی را از کجا می توانم تهیه کنم ؟
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torathiمیلاد باسعادت حضرت معصومه (س) را تبریک عرض می نمایم
🌺صحن تو غرق بوی گل یاس می شود
اینجا حضور فاطمه احساس می‌شود🌺
🌺صحن تو غرق بوی گل یاس می شود
اینجا حضور فاطمه احساس می‌شود🌺
Forwarded From سیمرغ قاف عشق.حضرت سید موسی زرآبادی.
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torathiحدیث روز 🍏🍎🍏
● هدیه برای دختران!
پیامبر گرامی «صلی‌الله‌علیه‌وآله» فرمود:
🔹 «مَنْ دَخَلَ السُّوقَ فَاشْتَرَى تُحْفَةً فَحَمَلَهَا إِلَى عِيَالِهِ كَانَ كَحَامِلِ صَدَقَةٍ إِلَى قَوْمٍ مَحَاوِيجَ وَ لْيَبْدَأْ بِالْإِنَاثِ قَبْلَ الذُّكُورِ فَإِنَّ مَنْ فَرَّحَ ابْنَتَهُ فَكَأَنَّمَا أَعْتَقَ رَقَبَةً مِنْ وُلْدِ إِسْمَاعِيل»
🔸 هر که به بازار رود و هدیهای بخرد و برای خانوادهاش ببرد، پاداش او مانند کسی است که برای گروهی از نیازمندان صدقه برده است.[و هنگامی که هدیه را به خانه میبرد]، باید، پیش از پسران، به دختران هدیه بدهد، همانا کسی که دخترش را شادمان کند، مانند کسی است که یک بنده از نسل حضرت اسماعیل را آزاد کرده است.
📚 وسائل الشيعة؛ ج21؛ ص514
🍏🍎🍏
● هدیه برای دختران!
پیامبر گرامی «صلی‌الله‌علیه‌وآله» فرمود:
🔹 «مَنْ دَخَلَ السُّوقَ فَاشْتَرَى تُحْفَةً فَحَمَلَهَا إِلَى عِيَالِهِ كَانَ كَحَامِلِ صَدَقَةٍ إِلَى قَوْمٍ مَحَاوِيجَ وَ لْيَبْدَأْ بِالْإِنَاثِ قَبْلَ الذُّكُورِ فَإِنَّ مَنْ فَرَّحَ ابْنَتَهُ فَكَأَنَّمَا أَعْتَقَ رَقَبَةً مِنْ وُلْدِ إِسْمَاعِيل»
🔸 هر که به بازار رود و هدیهای بخرد و برای خانوادهاش ببرد، پاداش او مانند کسی است که برای گروهی از نیازمندان صدقه برده است.[و هنگامی که هدیه را به خانه میبرد]، باید، پیش از پسران، به دختران هدیه بدهد، همانا کسی که دخترش را شادمان کند، مانند کسی است که یک بنده از نسل حضرت اسماعیل را آزاد کرده است.
📚 وسائل الشيعة؛ ج21؛ ص514
🍏🍎🍏
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torathi📚شماری از نرم افزارهای تخصصی تصحیح متن:
• The Text Encoding Initiative. The Guidelines of the TEI provide much detailed analysis of the procedures of critical editing, including recommendations about how to mark up a computer file containing a text with critical apparatus. See especially the following chapters of the Guidelines: 10. Manuscript Description, 11. Representation of Primary Sources, and 12. Critical Apparatus.
• Juxta is an open-source tool for comparing and collating multiple witnesses to a single textual work. It was designed to aid scholars and editors examine the history of a text from manuscript to print versions. Juxta provides collation for multiple versions of texts that are marked up in plain text or TEI/XML format.
• The EDMAC macro package for Plain TeX is a set of macros originally developed by John Lavagnino and Dominik Wujastyk for typesetting critical editions. "EDMAC" stands for "EDition" "MACros." EDMAC is in maintenance mode.
• The ledmac package is a development of EDMAC by Peter R. Wilson for typesetting critical editions with LaTeX. ledmac is in maintenance mode.
• The eledmac package is a further development of ledmac by Maïeul Rouquette that adds more sophisticated features and solves more advanced problems. eledmac was forked from ledmac when it became clear that it needed to develop in ways that would compromise backward-compatibility. eledmac is maintenance mode.
• The reledmac package is a further development of eledmac by Maïeul Rouquette that rewrittes many part of the code in order to allow more robust developments in the future. In 2015, it is in active development.
• ednotes, written by Christian Tapp and Uwe Lück is another package for typesetting critical editions using LaTeX.
• Classical Text Editor is a word-processor for critical editions, commentaries and parallel texts written by Stefan Hagel. CTE is designed for use on the Windows operating system, but has been successfully run on Linux and OS/X using Wine. CTE can export files in TEI format. CTE is currently (2014) in active development.
• Critical Edition Typesetter by Bernt Karasch is a system for typesetting critical editions starting from input into a word-processor, and ending up with typesetting with TeX and EDMAC. Development opf CET seems to have stopped in 2004.
@ahle_tamyz
• The Text Encoding Initiative. The Guidelines of the TEI provide much detailed analysis of the procedures of critical editing, including recommendations about how to mark up a computer file containing a text with critical apparatus. See especially the following chapters of the Guidelines: 10. Manuscript Description, 11. Representation of Primary Sources, and 12. Critical Apparatus.
• Juxta is an open-source tool for comparing and collating multiple witnesses to a single textual work. It was designed to aid scholars and editors examine the history of a text from manuscript to print versions. Juxta provides collation for multiple versions of texts that are marked up in plain text or TEI/XML format.
• The EDMAC macro package for Plain TeX is a set of macros originally developed by John Lavagnino and Dominik Wujastyk for typesetting critical editions. "EDMAC" stands for "EDition" "MACros." EDMAC is in maintenance mode.
• The ledmac package is a development of EDMAC by Peter R. Wilson for typesetting critical editions with LaTeX. ledmac is in maintenance mode.
• The eledmac package is a further development of ledmac by Maïeul Rouquette that adds more sophisticated features and solves more advanced problems. eledmac was forked from ledmac when it became clear that it needed to develop in ways that would compromise backward-compatibility. eledmac is maintenance mode.
• The reledmac package is a further development of eledmac by Maïeul Rouquette that rewrittes many part of the code in order to allow more robust developments in the future. In 2015, it is in active development.
• ednotes, written by Christian Tapp and Uwe Lück is another package for typesetting critical editions using LaTeX.
• Classical Text Editor is a word-processor for critical editions, commentaries and parallel texts written by Stefan Hagel. CTE is designed for use on the Windows operating system, but has been successfully run on Linux and OS/X using Wine. CTE can export files in TEI format. CTE is currently (2014) in active development.
• Critical Edition Typesetter by Bernt Karasch is a system for typesetting critical editions starting from input into a word-processor, and ending up with typesetting with TeX and EDMAC. Development opf CET seems to have stopped in 2004.
@ahle_tamyz
Ali M.
📚شماری از نرم افزارهای تخصصی تصحیح متن: • The
📚شماری از نرم افزارهای تخصصی تصحیح متن: • The
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torathiدوستان آیا کسی اطلاع دارد که این نرم افزارها برای نسخ فارسی و عربی هم کار می‌کنند؟
سلام علیکم
?توضیح مختصری در رابطه با تأریخ أنگلوساکسون در دائرة المعارف بریتانیکا:
Anglo-Saxon Chronicle, chronological account of events in Anglo-Saxon and Norman England, a compilation of seven surviving interrelated manuscript records that is the primary source for the early history of England. The narrative was first assembled in the reign of King Alfred (871–899) from materials that included some epitome of universal history: the Venerable Bede’s Historia ecclesiastica gentis Anglorum, genealogies, regnal and episcopal lists, a few northern annals, and probably some sets of earlier West Saxon annals. The compiler also had access to a set of Frankish annals for the late 9th century. Soon after the year 890 several manuscripts were being circulated; one was available to Asser in 893, another, which appears to have gone no further than that year, to the late 10th-century chronicler Aethelweard, while one version, which eventually reached the north and which is best represented by the surviving E version, stopped in 892. Some of the manuscripts circulated at this time were continued in various religious houses, sometimes with annals that occur in more than one manuscript, sometimes with local material, confined to one version. The fullness and quality of the entries vary at different periods; the Chronicle is a rather barren document for the mid-10th century and for the reign of Canute, for example, but it is an excellent authority for the reign of Aethelred the Unready and from the reign of Edward the Confessor until the version that was kept up longest ends with annal 1154.
The Chronicle survived to the modern period in seven manuscripts (one of these being destroyed in the 18th century) and a fragment, which are generally known by letters of the alphabet. The oldest, the A version, formally known as C.C.C. Cant. 173 from the fact that it is at Corpus Christi College, Cambridge, is written in one hand up to 891 and then continued in various hands, approximately contemporary with the entries. It was at Winchester in the mid-10th century and may have been written there. It is the only source for the account of the later campaigns of King Edward the Elder. Little was added to this manuscript after 975, and in the 11th century it was removed to Christ Church, Canterbury, where various interpolations and alterations were made, some by the scribe of the F version. The manuscript G, formally known as Cotton Otho B xi (from the fact that it forms part of the Cotton collection of manuscripts at the British Museum), which was almost completely destroyed by fire in 1731, contained an 11th-century copy of A, before this was tampered with at Canterbury. Its text is known from a 16th-century transcript by L. Nowell and from Abraham Wheloc’s edition (1644).
The B version (Cott. Tib. A vi) and the C version (Cott. Tib. B i) are copies made at Abingdon from a lost archetype. B ends at 977, whereas C, which is an 11th-century copy, ends, mutilated, in 1066. Their lost original incorporated into the text in a block after annal 915 a set of annals (902–924) known as the Mercian Register.
? PAGE 01 OF 02
? https://t.me/h_almousaviEditing key texts of the Later Middle and Early Modern Periods of Islamicate Intellectual History
This call for applications pursues a novel approach to one of the fundamental problems of Islamicate History, and Islamicate intellectual history in particular: With the support of the Alexander von Humboldt Kolleg of the Islamicate Intellectual History of the Later Middle and Early Modern Periods at the University of Bonn, scholars are invited to submit a proposal for the critical edition and/or translation into English of a key text of this period. With an estimated 85% of the texts of the Later Middle and Early Modern periods remaining unpublished, basic research ("Grundlagenforschung") is required to make accessible key texts. In the case of Islamic Studies such basic research means indeed preparing critical editions of primary texts based on a careful selection and comparison of the extant manuscript witnesses of relevant texts.
In a time and world where critical editions are not the stuff that attract financial support, this is a unique opportunity for those scholars for whom solid philological work means something. Applications for the completion of an edition that has already been begun are also welcome.
With this, first, call for applications, we invite scholars to apply for two different strands of residential fellowships, one (i) for an already identified work that we believe deserves publication, and one (ii) bottom-up proposal for the preparation and publication of a critical edition of a text freely chosen and proposed by the applicant. The texts should pertain to the period 1200-1600 and can be written in Arabic, Persian, or Ottoman or Chagatay Turkish.
(i) Call for applications to prepare a critical edition of one of the unpublished parts of Ṣadr al-Sharīʿa’s (d. 747/1347) Taʿdīl al-ʿulūm. Applications are particularly encouraged from such scholars who have previously worked on Ṣadr al-Sharīʿa and/or have already started preparing a (partial) edition, though entirely new projects are equally welcome. The length of the fellowship depends on the reasoned timeline proposed in the application.
(ii) Call for applications to prepare a critical edition and/or English translation of a relevant text freely chosen and suggested by the applicant.
Eligibility: Scholars of all nationalities are eligible to apply. Applicants should hold the Ph.D. or equivalent in hand by the time of the start of their scholarship, usually in October of each year, and must prove excellent knowledge of the academic field, historical context, and literary language in which was composed the work they propose to edit, together with a thorough understanding of, and preferably prior experience in, reading and editing Islamic manuscripts according to the latest academic standards.
Duration: While Fellowships at the Alexander von Humboldt Kolleg are usually for the duration of 9 months, the length of the fellowships can be adjusted to the actual time needed for the critical edition of a given text, depending on the time necessary for completing such a project as reasoned in the proposal.
Fellowship: In addition to a monthly stipend, this research fellowship will provide successful applicants with working space as well as access to the various libraries and other research facilities at the University of Bonn. We shall also be happy to facilitate contact with other colleagues and research institutions in Bonn and in Germany. Depending on the experience of the applicant, a stipend equivalent to in the amount of an Alexander von Humboldt Post-doctoral Research Fellowship (2.650 Euro/month) or Alexander von Humboldt Senior Research Fellowship (for scholars with a university post or equivalent) plus travel to and from Germany, and financial support to acquire the relevant manuscripts will be awarded. Information about support needed for the acquisition of relevant manuscripts should be provided together with a reasoned budget at the time of application.✅ معرفی کتاب چاپ شده به انگلیسی:
Maimonides: Commentary on Hippocrates’ Aphorisms: A New Parallel Arabic–English Edition and Translation, with Critical Editions of the Medieval Hebrew Translations. Volume 2.
Leiden: Brill, 2020.
♦️خلاصه کتاب 🔽
Hippocrates'Aphorisms enjoyed great popularity in the ancient and medieval world and, according to Maimonides, it was Hippocrates' most useful work as it contained aphorisms, which every physician should know by heart. They were translated into Hebrew several times, but it was Maimonides' Commentary on Hippocrates' Aphorismsthat made the work influential in Jewish circles. For the composition of his commentary, Maimonides consulted the Aphorisms through the commentary by Galen, translated by Ḥunayn ibn Isḥāq. This edition of Maimonides' Arabic commentary and its Hebrew translations, the first with an English translation based on the Arabic text, is part of a project undertaken by Gerrit Bos to critically edit
Maimonides' medical works.
🆔 @manuscript#مقاله
@studiesofshia
✳️ حسین، واسطه: تحلیل ساختاری درام کربلا مبتنی بر (کتاب) ابو جعفر محمد بن جریر طبری
🔹تورستن هیلن Torsten Hylén از دانشگاه دالارنا سوئد
✳️ Husayn, the Mediator : A Structural Analysis of the Karbala Drama according to Abu Ja´far Muhammad b. Jarir al-Tabari (d. 310/923)
🔹Torsten Hylen
🔸Abstract
The present study has a twofold purpose: Firstly, it is an analysis of the Karbala´ Drama—i.e. the death of Husayn b. `Ali in the hands of an army which had been sent out by the Umayyad authorities, at Karbala in 60/680—as it is retold by the Muslim jurist and historiographer Abu Ja`far Muhammad b. Jarir al-Tabari (d. 310/923). Despite its importance, especially to Shi`ite Islam, this text as such has received relatively little attention among scholars of Islam. In this study, the Karbala´ Drama is regarded as a myth and the method used to analyze it is inspired by the structuralism of Claude Lévi-Strauss. Lévi-Straussian structuralism has probably never before been ap-plied to early Arabic material to the extent that it is used here. The second purpose of the study, then, is to investigate to what extent and in what mode such a method is applicable to this material. A portion of the text, called the “Text of Reference,” has been selected and thoroughly analyzed. In that analysis, a number of structural features such as codes, oppositions, mediations, and transformations have been identified and made the basis for a more cursory study of the rest of the story. An important structural feature that is detected in this way is the way the argument of the story is forwarded. By the transformation of metaphors into metonyms, the story attempts to make arbitrary relationships look natural and intrinsic. Such a relationship is that between water and blood—two liquids which are at times shed, at times withheld in the story. Husayn takes a mediating position in that he gives his water and his blood. He acts as mediator both in a negative sense (he establishes the basic Islamic opposition of good and evil), and in a positive sense (as religious guide he acts as a bridge between them). t.me/bayeganitabligh/311
🔹لینک دانلود فایل مقاله 👈👈👈
https://telegram.me/studiesofshia/253
مرجع تخصصی #مطالعات_شیعه_در_غرب
@studiesofshia#مقاله
@studiesofshia
✳️ حسین، واسطه: تحلیل ساختاری درام کربلا مبتنی بر (کتاب) ابو جعفر محمد بن جریر طبری
🔹تورستن هیلن Torsten Hylén از دانشگاه دالارنا سوئد
✳️ Husayn, the Mediator : A Structural Analysis of the Karbala Drama according to Abu Ja´far Muhammad b. Jarir al-Tabari (d. 310/923)
🔹Torsten Hylen
🔸Abstract
The present study has a twofold purpose: Firstly, it is an analysis of the Karbala´ Drama—i.e. the death of Husayn b. `Ali in the hands of an army which had been sent out by the Umayyad authorities, at Karbala in 60/680—as it is retold by the Muslim jurist and historiographer Abu Ja`far Muhammad b. Jarir al-Tabari (d. 310/923). Despite its importance, especially to Shi`ite Islam, this text as such has received relatively little attention among scholars of Islam. In this study, the Karbala´ Drama is regarded as a myth and the method used to analyze it is inspired by the structuralism of Claude Lévi-Strauss. Lévi-Straussian structuralism has probably never before been ap-plied to early Arabic material to the extent that it is used here. The second purpose of the study, then, is to investigate to what extent and in what mode such a method is applicable to this material. A portion of the text, called the “Text of Reference,” has been selected and thoroughly analyzed. In that analysis, a number of structural features such as codes, oppositions, mediations, and transformations have been identified and made the basis for a more cursory study of the rest of the story. An important structural feature that is detected in this way is the way the argument of the story is forwarded. By the transformation of metaphors into metonyms, the story attempts to make arbitrary relationships look natural and intrinsic. Such a relationship is that between water and blood—two liquids which are at times shed, at times withheld in the story. Husayn takes a mediating position in that he gives his water and his blood. He acts as mediator both in a negative sense (he establishes the basic Islamic opposition of good and evil), and in a positive sense (as religious guide he acts as a bridge between them). t.me/bayeganitabligh/311
🔹لینک دانلود فایل مقاله 👈👈👈
https://telegram.me/studiesofshia/253
مرجع تخصصی #مطالعات_شیعه_در_غرب
@studiesofshiaسلام علیکم
🔻توضیح مختصری در رابطه با تأریخ أنگلوساکسون در دائرة المعارف بریتانیکا:
Anglo-Saxon Chronicle, chronological account of events in Anglo-Saxon and Norman England, a compilation of seven surviving interrelated manuscript records that is the primary source for the early history of England. The narrative was first assembled in the reign of King Alfred (871–899) from materials that included some epitome of universal history: the Venerable Bede’s Historia ecclesiastica gentis Anglorum, genealogies, regnal and episcopal lists, a few northern annals, and probably some sets of earlier West Saxon annals. The compiler also had access to a set of Frankish annals for the late 9th century. Soon after the year 890 several manuscripts were being circulated; one was available to Asser in 893, another, which appears to have gone no further than that year, to the late 10th-century chronicler Aethelweard, while one version, which eventually reached the north and which is best represented by the surviving E version, stopped in 892. Some of the manuscripts circulated at this time were continued in various religious houses, sometimes with annals that occur in more than one manuscript, sometimes with local material, confined to one version. The fullness and quality of the entries vary at different periods; the Chronicle is a rather barren document for the mid-10th century and for the reign of Canute, for example, but it is an excellent authority for the reign of Aethelred the Unready and from the reign of Edward the Confessor until the version that was kept up longest ends with annal 1154.
The Chronicle survived to the modern period in seven manuscripts (one of these being destroyed in the 18th century) and a fragment, which are generally known by letters of the alphabet. The oldest, the A version, formally known as C.C.C. Cant. 173 from the fact that it is at Corpus Christi College, Cambridge, is written in one hand up to 891 and then continued in various hands, approximately contemporary with the entries. It was at Winchester in the mid-10th century and may have been written there. It is the only source for the account of the later campaigns of King Edward the Elder. Little was added to this manuscript after 975, and in the 11th century it was removed to Christ Church, Canterbury, where various interpolations and alterations were made, some by the scribe of the F version. The manuscript G, formally known as Cotton Otho B xi (from the fact that it forms part of the Cotton collection of manuscripts at the British Museum), which was almost completely destroyed by fire in 1731, contained an 11th-century copy of A, before this was tampered with at Canterbury. Its text is known from a 16th-century transcript by L. Nowell and from Abraham Wheloc’s edition (1644).
The B version (Cott. Tib. A vi) and the C version (Cott. Tib. B i) are copies made at Abingdon from a lost archetype. B ends at 977, whereas C, which is an 11th-century copy, ends, mutilated, in 1066. Their lost original incorporated into the text in a block after annal 915 a set of annals (902–924) known as the Mercian Register.
📖 PAGE 01 OF 02
🌐 https://t.me/h_almousaviDirectives from the grand Ayatollah Shaykh Ishaq Fayyadh may God prolong his life, Relayed by his son, during his visit, to the Unites States of America in April 2012
4-- It has been noticed that some believers departed their home countries to foreign countries, without having a clear goal or being confident of their status in those societies. Thus, they became a burden of weaklings (on the believers), to say the least. Neither did they gain from what they traveled toward, nor did they satisfy an aspect of the need in that society. Rather, they returned with broken souls, no longer finding some of the beliefs and righteous considerations which had once rested in their souls.
In light of this, believers in such societies should strive to attain excellent academic scores and understand the responsibility on their shoulders. For, indeed, power lies in action, or in knowledge which an individual there knows well – as power for the principles and values which he/she serves. If the people of a single faith and school of thought, over there, connect to the connection of religious education then that will be a (source of) power for them and a guarantee (to protect) their interests. We also anticipate that the increase in the number of believers in those countries will give hope to reduce the extremeness in misunderstanding Islam, faith, and the attributes of believers. (This is the extremeness) as marketed by those with a prejudice and others beneficiaries who paint an evil image of Islamic countries.
5-- The formation of Shia thought, ever since its beginnings in the first generation after the advent of Islam, was not limited to a region or group. Rather, it is the conscience of Islam and its call – a call which was answered by people of every kind. The worked diligently with seeking knowledge and teaching until they casted the summary of their knowledge in their verdicts. That is why you see the Shia refer back to the Grand Jurists, based on the principle which is confirmed by all intellectuals – the ignorant one refers to the knowledgeable one. For they are unable to reach the basis for the verdict, which represents God’s judgment in the matter in question, and they do not find it okay – rationally speaking – to refer to anyone but the most learned one, in order to fulfill the legal responsibility laid down by the system of law which they believe in. Hence, if the most learned scholar is proven to them, or if his most learned nature is at the level to allow them to emulate him, they do not hesitate to refer to him, no matter what his nationality or ethnicity may be. There is nothing strange about that, for the intellectuals of the entire world agree that if they are assured regarding the qualifications or knowledge of a given person in an area which they need him, they turn to him with their need, follow him, and obey his commands to attain their objective. Emulating a Grand Jurist is not different from this (intellectual) practice. It should not be seen as strange, then, if an American citizen, for instance, emulates a Grand Jurist in Najaf or Qum because the Grand Jurist is directing him/her within (the framework of) what his/her faith dictates, and that does not at all contradict the conditions for his/her citizenship, with all that it entails in terms of (observing) agreements and (avoiding) violations.
Yes, when it comes to matters dealing with governance in that country and the established laws which organize the rights of citizens regardless of their religion, and in order to have harmonious coexistence, the Grand Jurists find it necessary to abide by these (laws) and comply with their content.
@AbodeofWisdom✔️Ayatollah Fadlullah:
⭕️"Keeping to emotions, but separated from reason, may lead to repeating the tragedy that Imam al- Hussein (a.s.) experienced!
🔹His tragedy did not stem from a lack of emotions amongst the Muslims towards him, for their hearts were beating with love for him, but it was a blind, superficial love that did not stem from a depth of knowledge, will and suffering; therefore when they found themselves facing the sacrifice of their interests, possessions or desires, love went away and interest and possessions had the upper hand. Al-Farazdaq, the poet, described the situation that the people of Kufa, who went out to fight al-Hussein (a.s.), experienced, by saying to al-Hussein (a.s.): ‘Their hearts are with you (but) their swords are against you’(12). We should love al-Hussein (a.s.) with awareness, reason and suffering, not in a superficial and frenzied way that is short-lived, and ends when it faces reality and challenges.
🔸This requires awareness of all content from which Ashoora proceeded, which are the content of Islam. In light of these points that make the aspect of thought in commemoration a vital and necessary matter, and in light of what we have said regarding the necessity of strongly preserving the aspect of emotions of Ashoora, we emphasize again that the emotions issue has human dimensions, and Islamic spirit, rich in effects and benefits, and gives thought vitality, releases it from its stagnation, leads it to activity and turns it from a static state into a state of belief and consciousness, and strengthens the person’s relationship with all its aspects and issues, something that makes the thought – in the particulars of the principle, the individual and one’s stance – become similar to feelings, related to consciousness so that this gives it some strength and firmness inside the soul and outside in life.
🔹We emphasize that adopting both emotions and thought is what achieves for the message its deep content in a man’s awareness and deeds, so that the thought develops into a belief and the belief develops into love or otherwise through the interaction between the mind and the heart.
🔸This is what we can draw from the concept of love towards God’s chosen individuals and hatred towards God’s enemies in Islamic belief as being a proof of seriousness and faithfulness, as it is to be noted that the goal here – which is expressed in the slogans of Ashoora – has to conform with the means of commemoration and that the content acts within the circle of religious adherence. Once again we say:
we have to educate our hearts as we do our minds, to educate our hearts with the culture of emotion, because if the heart fails to find the correct direction in emotions, this can destroy one’s life.
🔹If we proceed from a superficiality in our love and offer it to whomever is not worthy of it, this person might suffer a deeply concealed corruption that would destroy our lives in the future; similarly if we hate someone not on objective basis, he might be a good person in his depth and so our hatred of him would deprive us of the good he can offer. We have to rationalize our emotions so that they operate on the basis of awareness and proceed from the depth, not from the surface, and not allow our emotions to run out of control or to become childish in nature and deed".
📚Reference
-["Ashoora: an Islamic Perspective" by Ayatollah Fadlullah]
@AbodeofWisdomIn an interview conducted by a German Journalist with Ayatollah Sayyed Fadlallah:
The Pluralism of Authority is a Pluralism Based on Intellectual, Cultural and Jurisprudential Aspects
Date: 17/11/2007 A.D 7 Zul Qa'dah 1428 H
Q: I read some of your books and I noticed that there are some contradictions in your opinion regarding the Shiite religious authority. Thus, sometimes you support the pluralism of the religious authorities and sometimes you oppose it?
A: We mean by pluralism, the intellectual, cultural and jurisprudential one and not the pluralism of positions. Speaking about the religious authority in my book, I have stated that I prefer the Shiite authority to be like an institution similar to the authority of the Vatican in which there is a higher person elected by the Mujtahids for example, and there are many committees that study for him all issues. In this way, the religious authority ceases to be just one person surrounded only by his children and relatives.
Q: But you have stated in your book that this pluralism has many positive aspects since it makes the nation unconfined to one opinion and one line?
A: This is another point, because having many religious authorities, means that the person is free to choose this authority or that, since the authorities differ in the cultural and intellectual aspects. In this way, the person is no more confined to one opinion, because when an authority issues a Fatwas, he is influenced by Jurisprudence, culture and maybe even by politics. Therefore, pluralism gives way for a kind of democracy because it gives the follower a chance to choose the authority that is closer to his mind, as well as to the reality and to the present time, but we call for coordination in this respect on the basis of the institutional authority.
Q: In the nineties, you issued a statement in which you have commented on the religious scholars in Qom and an-Najaf because they do not take into consideration all issues of their ages, which are related to knowledge and culture. Do you still have the same stand towards them?
A: I still have the same point of view because I consider that the religious scholar must acquire the Islamic culture and knowledge, understand his age and adhere to it in his way for calling to Allah and educating people on Islam.
Q: Do you consider that there is a progress in this respect?
A: There are some good examples in Qom.
http://english.bayynat.org/Interviews/Interview_17112007.htm#.WmAcWtFOmf0
@AbodeofWisdom💠💠💠﷽💠💠💠
💠Thoughts of Sayyed Fadlallah💠
Islamic planning to protect the person
Islam plans to protect the person from infidelity and going astray exactly as it plans to protect him from sickness and death, for there is intellectual sickness - infidelity and moral sickness - and hypocrisy and these must lead to spiritual death which is the wrath of Allah and His punishment.
That is why the Holy Qur’an warned people in its verses from all this in light of the negative consequences of taking that route and so there is no excuse for a man to take a materialistic opportunity if it is to lead to loss of a spiritual opportunity.
This what has placed the crime of abandoning Islam on the level of supreme treason and what requires the person into whose mind doubts in faith have crept to work towards serious thinking continuous reading and dialogue with those who have a level of knowledge that enables them to engage in objective dialogue based on strong reason and scientific proof, so that the doubt does not have a route to atheism and rebellion against Islam and Muslims.
It is narrated that the last Prophet Mohammad ( peace be with him) said in his guiding advice to Ali (peace be with him): ”There is no living outside the Islamic land after emigration” And it is narrated that Imam Redha (peace be with him) said, in his answers to a questions: “And Allah prohibited at-ta’arrub ba’dal hijrah (for fear of) abandoning the religion and abandoning support for the Prophets and the Imams, and what this would entail in terms of corruption and the abolition of the rights of everyone due to the limited (knowledge and religious adherence) of the dweller in the Bedouin areas.
Therefore if a man has come to know all the religion it is not permitted for him to live among people of ignorance because it is not guaranteed that he would not depart from knowledge and join the people of ignorance (in their situation) and (even) go too far in this“.
So the matter originates from fear that emigrating Muslim in the land of ignorance and infidelity will become merged in the general atmosphere that transforms his knowledge into ignorance and his religious adherence into deviation, with the result that he - due to the pressure of the reality - will compare his materialistic needs and belief needs and give preference to the former over the latter.
http://english.bayynat.org/Values/Value_IslamicPlanning.htm#.WmAh9dFOmf0
@AbodeofWisdom💠💠💠﷽💠💠 💠
💠"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 💠💠💠💠﷽💠💠💠
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 💠 💠Experts in psychology say that when a person is habituated to a thing it creates two contradictory features.
The more he is habituated to it and does it more frequently, the easier and simpler it becomes.
As a typist becomes accustomed to typing, typing becomes simpler and easier. On the other hand, however the typists attention decreases, that is that this hob becomes less of a volitional action based on consciousness and more akin to a reflex action.
This is the peculiarity of habit. In Islam attention is emphasized so much so that the acts of worship do not become mere habits and that through habituation, they do not turn into natural, reflex, spontaneous, aimless actions without any consciousness and heed fullness, with only their outward forms given importance.
Training and education in Islam
Shahīd Āyatollāh Motahhari, P. 173
@AbodeofWisdomExperts in psychology say that when a person is habituated to a thing it creates two contradictory features.
The more he is habituated to it and does it more frequently, the easier and simpler it becomes.
As a typist becomes accustomed to typing, typing becomes simpler and easier. On the other hand, however the typists attention decreases, that is that this hob becomes less of a volitional action based on consciousness and more akin to a reflex action.
This is the peculiarity of habit. In Islam attention is emphasized so much so that the acts of worship do not become mere habits and that through habituation, they do not turn into natural, reflex, spontaneous, aimless actions without any consciousness and heed fullness, with only their outward forms given importance.
Training and education in Islam
Shahīd Āyatollāh Motahhari, P. 173
@AbodeofWisdom✔️Ayatollah Fadlullah:
⭕️"Keeping to emotions, but separated from reason, may lead to repeating the tragedy that Imam al- Hussein (a.s.) experienced!
🔹His tragedy did not stem from a lack of emotions amongst the Muslims towards him, for their hearts were beating with love for him, but it was a blind, superficial love that did not stem from a depth of knowledge, will and suffering; therefore when they found themselves facing the sacrifice of their interests, possessions or desires, love went away and interest and possessions had the upper hand. Al-Farazdaq, the poet, described the situation that the people of Kufa, who went out to fight al-Hussein (a.s.), experienced, by saying to al-Hussein (a.s.): ‘Their hearts are with you (but) their swords are against you’(12). We should love al-Hussein (a.s.) with awareness, reason and suffering, not in a superficial and frenzied way that is short-lived, and ends when it faces reality and challenges.
🔸This requires awareness of all content from which Ashoora proceeded, which are the content of Islam. In light of these points that make the aspect of thought in commemoration a vital and necessary matter, and in light of what we have said regarding the necessity of strongly preserving the aspect of emotions of Ashoora, we emphasize again that the emotions issue has human dimensions, and Islamic spirit, rich in effects and benefits, and gives thought vitality, releases it from its stagnation, leads it to activity and turns it from a static state into a state of belief and consciousness, and strengthens the person’s relationship with all its aspects and issues, something that makes the thought – in the particulars of the principle, the individual and one’s stance – become similar to feelings, related to consciousness so that this gives it some strength and firmness inside the soul and outside in life.
🔹We emphasize that adopting both emotions and thought is what achieves for the message its deep content in a man’s awareness and deeds, so that the thought develops into a belief and the belief develops into love or otherwise through the interaction between the mind and the heart.
🔸This is what we can draw from the concept of love towards God’s chosen individuals and hatred towards God’s enemies in Islamic belief as being a proof of seriousness and faithfulness, as it is to be noted that the goal here – which is expressed in the slogans of Ashoora – has to conform with the means of commemoration and that the content acts within the circle of religious adherence. Once again we say:
we have to educate our hearts as we do our minds, to educate our hearts with the culture of emotion, because if the heart fails to find the correct direction in emotions, this can destroy one’s life.
🔹If we proceed from a superficiality in our love and offer it to whomever is not worthy of it, this person might suffer a deeply concealed corruption that would destroy our lives in the future; similarly if we hate someone not on objective basis, he might be a good person in his depth and so our hatred of him would deprive us of the good he can offer. We have to rationalize our emotions so that they operate on the basis of awareness and proceed from the depth, not from the surface, and not allow our emotions to run out of control or to become childish in nature and deed".
📚Reference
-["Ashoora: an Islamic Perspective" by Ayatollah Fadlullah]
@AbodeofWisdomPart 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
@AbodeofWisdomHow to wait for Imam Al-Mahdi (aj)?
In one of Friday sermons his eminence, Sayyed Ali Fadlullah, celebrated the birth anniversary of Imam Al-Mahdi (aj); the Imam of our age.
He explained that the reappearance the Imam is not a dream, but a reality that has been established by the prophets and the Imams. He, then, detailed the reasons for awaiting an Imam whose time of appearance remains unknown.
The first is to give hope to the oppressed and the downtrodden, the second is to pursue the goals of whom we are waiting for, and the third is to arm ourselves with the ability of seeing things clearly; thus, always standing with the right and against falsehood.
Moreover, awaiting the Imam means that those who support him ought to be ready and to prepare the solid ground for his reappearance by standing with the downtrodden against the arrogant and rejecting any kind of injustice, backed with science so as to create a progressive society that has no place for backwardness.
We should not waste our time by counting the days and looking for signs which signify that his reappearance is imminent.
There have been many occasions in which it was said that the time for his reappearance has come, and then when it was proven wrong, no one stopped to reconsider and hold himself accountable for wasting people’s time and undermining their potentials. The same thing is being repeated now, despite the fact that his reappearance is part of the unseen which only Allah is aware of.
The Sayyed ended by calling on the people to make this occasion one of joy coupled with hard work to ensure that the word of Allah is the highest.
http://english.bayynat.org.lb/HowTo/HowTo_06072012.htm
@AbodeofWisdom✔️Ayatollah Fadlullah:
⭕️"Keeping to emotions, but separated from reason, may lead to repeating the tragedy that Imam al- Hussein (a.s.) experienced!
🔹His tragedy did not stem from a lack of emotions amongst the Muslims towards him, for their hearts were beating with love for him, but it was a blind, superficial love that did not stem from a depth of knowledge, will and suffering; therefore when they found themselves facing the sacrifice of their interests, possessions or desires, love went away and interest and possessions had the upper hand. Al-Farazdaq, the poet, described the situation that the people of Kufa, who went out to fight al-Hussein (a.s.), experienced, by saying to al-Hussein (a.s.): ‘Their hearts are with you (but) their swords are against you’(12). We should love al-Hussein (a.s.) with awareness, reason and suffering, not in a superficial and frenzied way that is short-lived, and ends when it faces reality and challenges.
🔸This requires awareness of all content from which Ashoora proceeded, which are the content of Islam. In light of these points that make the aspect of thought in commemoration a vital and necessary matter, and in light of what we have said regarding the necessity of strongly preserving the aspect of emotions of Ashoora, we emphasize again that the emotions issue has human dimensions, and Islamic spirit, rich in effects and benefits, and gives thought vitality, releases it from its stagnation, leads it to activity and turns it from a static state into a state of belief and consciousness, and strengthens the person’s relationship with all its aspects and issues, something that makes the thought – in the particulars of the principle, the individual and one’s stance – become similar to feelings, related to consciousness so that this gives it some strength and firmness inside the soul and outside in life.
🔹We emphasize that adopting both emotions and thought is what achieves for the message its deep content in a man’s awareness and deeds, so that the thought develops into a belief and the belief develops into love or otherwise through the interaction between the mind and the heart.
🔸This is what we can draw from the concept of love towards God’s chosen individuals and hatred towards God’s enemies in Islamic belief as being a proof of seriousness and faithfulness, as it is to be noted that the goal here – which is expressed in the slogans of Ashoora – has to conform with the means of commemoration and that the content acts within the circle of religious adherence. Once again we say:
we have to educate our hearts as we do our minds, to educate our hearts with the culture of emotion, because if the heart fails to find the correct direction in emotions, this can destroy one’s life.
🔹If we proceed from a superficiality in our love and offer it to whomever is not worthy of it, this person might suffer a deeply concealed corruption that would destroy our lives in the future; similarly if we hate someone not on objective basis, he might be a good person in his depth and so our hatred of him would deprive us of the good he can offer. We have to rationalize our emotions so that they operate on the basis of awareness and proceed from the depth, not from the surface, and not allow our emotions to run out of control or to become childish in nature and deed".
📚Reference
-["Ashoora: an Islamic Perspective" by Ayatollah Fadlullah]
@AbodeofWisdomEid e Fitr is not the ending of the month of Ramadhan. Eid is the rebirth of the human being from the dust of his (habitual) lifestyle, similar to the birth of the human from his mother’s 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 only an event and occasion of joy for the passing of Ramadhan, rather it marks the rebirth of a new day and new life for humans.
It is assumed that Ramadhan, with all it's dawns and breakings of fast (iftaar) and the significant nights of Qadr and supplications, is 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 with the condition that we solely and sincerely be with God 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 privilege 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.
https://t.me/AbodeofWisdomسلام علیکم
🔻توضیح مختصری در رابطه با تأریخ أنگلوساکسون در دائرة المعارف بریتانیکا:
Anglo-Saxon Chronicle, chronological account of events in Anglo-Saxon and Norman England, a compilation of seven surviving interrelated manuscript records that is the primary source for the early history of England. The narrative was first assembled in the reign of King Alfred (871–899) from materials that included some epitome of universal history: the Venerable Bede’s Historia ecclesiastica gentis Anglorum, genealogies, regnal and episcopal lists, a few northern annals, and probably some sets of earlier West Saxon annals. The compiler also had access to a set of Frankish annals for the late 9th century. Soon after the year 890 several manuscripts were being circulated; one was available to Asser in 893, another, which appears to have gone no further than that year, to the late 10th-century chronicler Aethelweard, while one version, which eventually reached the north and which is best represented by the surviving E version, stopped in 892. Some of the manuscripts circulated at this time were continued in various religious houses, sometimes with annals that occur in more than one manuscript, sometimes with local material, confined to one version. The fullness and quality of the entries vary at different periods; the Chronicle is a rather barren document for the mid-10th century and for the reign of Canute, for example, but it is an excellent authority for the reign of Aethelred the Unready and from the reign of Edward the Confessor until the version that was kept up longest ends with annal 1154.
The Chronicle survived to the modern period in seven manuscripts (one of these being destroyed in the 18th century) and a fragment, which are generally known by letters of the alphabet. The oldest, the A version, formally known as C.C.C. Cant. 173 from the fact that it is at Corpus Christi College, Cambridge, is written in one hand up to 891 and then continued in various hands, approximately contemporary with the entries. It was at Winchester in the mid-10th century and may have been written there. It is the only source for the account of the later campaigns of King Edward the Elder. Little was added to this manuscript after 975, and in the 11th century it was removed to Christ Church, Canterbury, where various interpolations and alterations were made, some by the scribe of the F version. The manuscript G, formally known as Cotton Otho B xi (from the fact that it forms part of the Cotton collection of manuscripts at the British Museum), which was almost completely destroyed by fire in 1731, contained an 11th-century copy of A, before this was tampered with at Canterbury. Its text is known from a 16th-century transcript by L. Nowell and from Abraham Wheloc’s edition (1644).
The B version (Cott. Tib. A vi) and the C version (Cott. Tib. B i) are copies made at Abingdon from a lost archetype. B ends at 977, whereas C, which is an 11th-century copy, ends, mutilated, in 1066. Their lost original incorporated into the text in a block after annal 915 a set of annals (902–924) known as the Mercian Register.
📖 PAGE 01 OF 02
🌐 https://t.me/h_almousavi
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