کتابخانه اسلامی و تصوف

299 Gardthausen, V Griechische Paläographie, Iii 1911
300 Geiger, Abraham Wissenschaftl Zeitschrift für jüdische Theologie, Bd II
301 Geschet des Quran تاريخ قرآن، تئودور نولدكه
302 Goldziher, I gnaz Deutsche Literaturzeitung, 1906
303 Goldziher, I gnaz Muhammedanische Studien
304 305 Grimme, H Ubert Muhammed, I Teil, Das Leben, Münster, 1892
305 Harold Kincaid, Positivism in social sciences, in: Routledge Encyclopedia of philosophy, General editor Edward Craig, Landon and New York
306 Ibn Wādih Ahmad b abī Ja‘qūb alـAbbāsi , Historiae, ed M Th Houtsma, 2 Bde , Leiden, 1883
307 Introduction to the Quran درآمدي بر قرآن، ريچارد بل
308 Introduction TO THE Quran, RICHARD BELL, LONDON, 1953
309 J Jensen, Revelation,The Catholic Encyclopaedia, New York: Robert Appleton co,
310 J macdonald, islmic eschatology, vl Paradise, in islamic studies 5 1966
311 Jacob, G eorge Studien in arabischen Dichtern, III, Heft III, Das Leben der vorislamischen Beduinen, Berlin, 1895 Nachdruck, Hildesheim, 1967
312 James Alfred Martin, Religious experiences, in: The encyclopedia of religion, Editor in chief: Mircea Eliade, Macmillan Publishing Co New York
313 John burton The collection of the quran Encyclopaedia of the quran
314 Journal Asiatique, Dec 1843 > Kazem ـ Beg
315 Lammens, H enry Fātima et les filles des Mahomet, notes critiques pour l’étude de la Sī‏ra, Rom, 1912
316 M Jarrar, The martyrdom of passionate lovers Holy war as a sacred wedding, in A Neuwirthet al eds
317 Margot Badran, Feminism and the Quran Encyclopadia of the Quran V: 2, P 199
318 Materials for the history of the text of the Quran مطالبي در زمينه تاريخ متن قرآن، آرتور جفري
319 Mcauliffe ed , The combridge Campanion to the Quran Cambridge: Cambridge University Press, 2006
320 Mémoires présentés par divers savants á l’Académie royale des inscriptions et belles – letters de l’Anstitut de France م
321 Mohammad and Quran محمد و قرآن رودي پارت
322 Mohammad and the Rise of Islam محمد و طلوع اسلام، مارگيليوث
323 Mohammad at Mecca محمد در مكه، وات
324 Mohammad at Medina محمد در مدينه، وات
325 Motzki, Harald, Marriage and Divorce, Encyclipaedia of the Quran P 276
326 Muir, Sir W illiam The Life of Mahomet, 4 Bde , London, 1857 - 61; 2 Aufl , London, 1876; 3 Aufl , 1894 Auszug in 1 Band von T H Wier, Edinburgh, 1912
327 My ths, historical archetypes and symbolic figures in Arabic literature Towards a new hermeneutic approaeh, Beirut 1998,87- masari al- ushshaq, in al- Abhath 41 1993 , 27-121 jeffry, for vocab, D kunstiinger, Die namen and und freuden des kuranischen Paradieses, in Bsoas 6 1930-32
328 Nasr Hamid Abu zayd, Mafhum al – nass Dirasa fi ulum al – Quran, Bcirut 1990 مفهوم النصّ: دراسة فی علوم القرآن از نصر حامد ابوزید، بیروت: 1990
329 Nöldeke, Th eodor Neue Beiträge zur semitischen Sprachwissenschaft, 1910
330 Noldeke, The Koran, the origins of the Koran, edited by ibn Warraq, 1998
331 Notices et Extraits > de Sacy, S
332 Oxford Advanced Learner's Dictionary – 1999
333 Quranic Studies بررسي‌ها و مطالعات قرآني، جان ونزبرو
334 Review of Quranic studies مروري بر مطالعات قرآني، ويليام گراهام
335 336 Review of the collection of the Quran مروري بر جمع قرآن، جان ونزبرو
336 Roded, Ruth, Women and the Quran, Encyclopaedia of the Quran, P 523
337 Rosental Reflection on love in paradise, in J H maks and R M Good ceds , lave and death in the ancient Neare Est
338 Ruete, Emily Memoire einer arabischen Prinzessin, 4 A , Berlin, 1886
339 Shari Lowin, Revision And Alteration, Encyclopaedia Of Quran
340 Sprenger, A loys Das Leben und Lehre des Mohammad, Berlin, 1869
341 Sprenger, A loys Life of Mohammad, Allahabad, 1851
342 Strack, H L Einleitung in den Talmud, 4 Aufl 1908
343 Studies in Arabic Literary papyra: Quranic Commentary and Tradition Abbot, Nabbia تفسير قرآن و حديث، ابوت نبيئا
344 T Andrae, Mohammad, sein Leben Und sien Glaube, stockholm 1917
345 the Comedy of DANTE-HEl Penguin

34.تاريخ مهدويت در جهان عرب سنّي مذهب امروز؛ فورنيش تيموثي، خبرنامه ي مؤسسه ي بين المللي مطالعات اسلام در جهان امروز، آوريل 1999.
Hope against hope: Christian eschatology in contemporary context . Richard Bauckham and Trevor Hart. Other Author (s): Hart, Trevor A.London : Darton Longman & Todd, 1999. xiv, 233 p.
35.اميد در مقابل اميد: غايت شناسي مسيحيت در آثار جديد، بوخام ريچارد؛ هارت تريور، لندن، دارتون لانگمن وتاد، 1999، 14 صفحه، مقدمه و 233 صفحه.
Hope fore the millennum.David pawson,Hoddor & Stoughton Religious Division,London UK,80p
36.به اميد هزاره، پاسون ديويد؛ استافتون هودر، لندن، 80 صفحه.
Hope in Barth's eschatology;interrogations and transformations beyond tragedy/John C.McDowell.Aldershot:Ashgate,2000.248p.
37.اميد در غايت شناسي«بارث»: پرسش ها و دگرگوني ها وراي تراژدي، مك دوئل جان، اشكيت، 2000، 284صفحه.
Iḿam Mahdi, sha_k_ħs iyat va hāqiqat / As’ as Qjasim Sanbhali. Published/Created: Múrādābad: Ŝhah Vaĺiullah Fa’undeshan, 2000. Description: 431 p.
38.حضرت امام مهدي (عجل الله تعالي فرجه الشريف) شخصيت و حقيقت، سنبهالي اسعد قاسم، مرادآباد، بنياد شاه ولايت، 2000، 431صفحه.
Imam absconditus and the beginnings of a theology of occultation:Imami shi’ism circa 280-90 A.H./900 A.D
39.پنهان شدن امام از ديده ها و آغاز انديشه ي غيبت: شيعه ي اماميه، سيركا 280-90هجري/ 900 ميلادي.
Imam Akhiruzzaman Miran Sayyid Muhammad Janpury mahdi Mauood(A.S)Ki hayati pak/Sayyid muhammad ydullahi
40.امام آخرالزمان، ميران سيدمحمد جانپوري، زندگي مهدي موعود (عجل الله تعالي فرجه الشريف)، سيد محمد يداللهي.
Imam and community in the pre-Ghayba period’E.Kohlberg
41.امام و جامعه در دوران پيش از غيبت، كهلبرگ.
Imam Mahdi dan resikonya / [Arkanuddin Masruri]. Published/Created: [surakarta]: Lembaga Theologia Surakarta, [1982] Description: 56 p.
42.حضرت امام مهدي (عجل الله تعالي فرجه الشريف) و resikonya، منصوري اركان الدين، سوراكارتا، سوراكارتا تئولوجيا ليمباگا، 1982، 56صفحه.
Islam and the end of history, Ali A. Mazrui, F. Fukuyama, American Journal of Islamic Social Sciences, 10 iv, 1993, pp. 512-535. (Fukuyama’s thesis on the’ end of history’.)
43.اسلام و پايان تاريخ، علي مزروعي؛ فوكوياما اف، نشريه ي آمريكايي علوم اجتماعي اسلامي، 10/4، 1993، ص 512-535، نظريه ي فوكوياما در مورد پايان تاريخ.
Islam and the end of history,Ali A.Mazrui,F.Fukuyama,Kajian Malaysia,11 ii,1993,pp.1-27(Fukuyama's thesis on the end of history)
44.اسلام و پايان تاريخ، علي مزروعي؛ فوكوياما اف، كاجيان مالزي، 11/2، 1993، ص 1-27، نظريه فوكوياما در مورد پايان تاريخ.
Islam and the ligitimation of power: the Mahdi-revolt in the Sudan, R. Peters, al-Mahdi Muhammad Ahmad, XXI. Deutscher Orientalistentag ... 1980 in Belin.
45.اسلام و مشروعيت قدرت: شورش مهدي در سودان، پيترز، آر...؛ المهدي محمد احمد، شرق شناسي آلمان برلين، 1980.
Islamic messianism:the idea of Mahdi in twelver Sh'iism/Abdulaziz Abdulhussein Sacedinal 1942.Albany:State University of New York Press,c1981.x,230p
46.منجي گرايي اسلامي:‌ مهدويت در شيعه اماميه، ساشادينا عبدالعزيز عبدالحسين(1942)آلباني، ساني، 1981، 230صفحه.
It must be the end of time: apocalyptic Ahadith as a record of the Islamic community’s reactions to the turbulent first centuries, Campbell, Sandra, Muhammad, the Prophet Medieval Encounters, 9 iii, 1998 pp.178-187.
47.بايد آخرالزمان باشد: احاديث مكاشفه اي به عنوان سندي از عكس العمل جامعه ي اسلامي به قرن متلاطم اوليه، ساندرا كمبل، مباحث نبوت دوران مياني، 4، 1998، ص 178-187.
Jcsuss Christ (’Isa) in the mirror of Shi’i narrations/ selectid, edited & translated by Mahdi Muntazir Qa’im & Muhammad Lcgenhausen, Mahdi Muntazir Qa’im Al-Tawhid, 13 iv, 1996, pp. 45-56.
48.حضرت عيسي (عليه السّلام) در آينه ي روايات شيعه، گزيده، ويرايش و ترجمه ي مهدي منتظرقائم؛ و محمد لگنهاوسن، التوحيد، 13، 1996، ص 45-56.
Jesus the Saviour:Studies in New Testament theology/Lan Howard,Marshall 1934-London:SPCK,1990,329p
49.حضرت عيسي (عليه السّلام) منجي: مطالعاتي در الهيات كتاب عهد جديد، لن هوارد مارشال(1934)لندن، 1990، 329صفحه.
Jewish and Muslim messianism in Yemen,B.E.Klorman,International Journal of Middle East Studies,22,1990 pp.201-228

63.منجي گرايي و اسلام، رفاعت حسن، نشريه مطالعات ايكومنيكال(طرفدار اتحاد مسيحيت)
Messianism and leadership: the Sabbatean movement and the leadership of the Jewish communities in the Ottoman Empire, J. Barnai, community and leadership. Ed. A. Rodrigue, 1992, (Indiana University, Turkish Studies series, 12) pp. 167-182.
64.منجي گرايي و رهبري: جنبش سباتين و رهبري جوامع يهودي در امپراتوري عثماني، بارنابي جي.، نشريه ي مطالعات تركي دانشگاه اينديانا، 1992، ش12، 167-182.
Millennial messiah or religious testorer:reflections on the early Islamic understanding of the term Mahdi,S.Campbell Jusur,11,1995,pp1-11
65.موعود هزاره اي يا احياگر ديني: تأملاتي در مورد فهم واژه ي مهدي (عجل الله تعالي فرجه الشريف) در صدر اسلام، س.كمبل جزور، 11، 1995، ص1-11.
Modern modifications in the Shi’i doctrine of the Mahdi (intizar al-Mahdi): the case of Khumaini.S. Schmidtke Ayat Allah
Ruh Allah Khumayni, Orient (Opladen), 28, 1987, pp. 389-406; 463.
66.اصلاحات نوين در نظريه ي شيعه در مورد انتظار حضرت امام مهدي (عجل الله تعالي فرجه الشريف): موردِ [امام] خميني رحمه الله، شيميتك س.، اورينت اوپلادن، 28، 1987، ص 389-406 و 463.
The Aggression and the Awaited Madi(1980),Muhammad Ibrahim al-Jamal
67.ظلم و مهدي منتظر (عجل الله تعالي فرجه الشريف)، محمد ابراهيم الجمال، 1980.
Mystical Secrets of the Last Days. Shaykh Muhammad Al-Haqqani, 136 p. al-Nasir al-Din al-Tusi, Alserat: selected articles 1975-83, London: Muhammadi Trust, 1983, pp. 118-125. Also published in: Alserat, 6 ii (1980), pp. 20-27.
68.اسرار غيبي آخرالزمان، شيخ محمد حقاني، 136صفحه.
Qayamat-e-sughra = The auguries of advent: atomic war in the middle East, end of imperialism in Iran ... reappearance of Prophet Jesus and desrtuction of anti Christs and advent of Imam Madi / compiled by M. A Qamar Zaidi; [translated by Raza Hussain Rahmatullah Moledina]. Karachi: Maktab-e-Meraj-e-Adab, 1979. Description: xxiv, 90p.
69.قيامت صغري و پيش گويي وقايع: جنگ هسته اي در خاورميانه، پايان امپرياليزم در ايران، ظهور حضرت عيسي (عليه السّلام) و شكست مسيح دروغين= دجال و ظهور حضرت امام مهدي (عجل الله تعالي فرجه الشريف)، قمر زيدي محمدعباس ترجمه ي رضا حسين، مولدينا رحمت الله، كراچي، مكتب معراج ادب، 1979، ص90.
Ratib al-Imam al-Mahdi.[al-Khartum?:s,n,1974?][138]p:ill.(col);21 cm.Reproduction of manuscript dated 1307[i.c.1889 of 90]
70.راتب الامام المهدي (عجل الله تعالي فرجه الشريف)، خارطوم، س.ن.، 1974، ص 138 و 1889.
Risalat al-jawab al- muqanna al -muharrar fi al- radd'ŕalá man taghá wa-habbare bi- da’wá’ annahu’ Isá aw al- mahdi al- mantazar/ ta’lif
Muhammas Hābib Allah ibn Mayabi al-Jakani al-Shinqit 1 1878-1944-Jiddeh; Tubi’ ’aid nafaqah hammad Salah Jumjum, 1340 [i.e. 1922], 34 p.
71.رسالة الجواب المقّني المحرِّر في الرد علي من طغي و جبّر بدعوي أَته عيسي (عليه السّلام) و المهدي المنتظر (عجل الله تعالي فرجه الشريف) محمد پسر حبيب الله پسر ميابي الجاكاني الشينقيتي(1878-1944)جده، طُبعَ علي نفقه حماد صلاح جُمجُم، 1340(1992)34صفحه.
Still waiting for the Imam?The unresolved question of intizar in Twelver Shi'ism C.P.Turner,persica,15/1996 pp.29-47
72.هنوز در انتظار امام؟ مسئله حل نشده، انتظار در شيعه ي اماميه، ترنر سي.پ، پريشكا، 15، 1996، ص 29-47.
Tahrik-i_k_humaini aur Imam Mahdi / Mujahidulhasaini. Edition information: Isha’ at 1. Published/Created: Faisalabad: Ῑdaarah-yi Sautulislam; Ĺahaur: milne ke pate, Nu’mani Kutub_k_hanah, 1985. 208 p. : ill. ; 22 cm. +
73.نهضت امام خميني (رحمه الله) و حضرت امام مهدي (عجل الله تعالي فرجه الشريف) مجاهد الحسين، فيصل آباد، اداره ي صوت الاسلام، لاهور؛ 1985، 208صفحه.
Tartib va peshkash, Alsusiyeshanaf Imam Mahdi. Published/ Created: Bamba’i: Aisusiyeshan af Imam Mahdi, 1989. Related Names: Aisusiyeshanaf Imam Mahdi (Bombay, India) 126p.
74.مقدمه اي بر حضرت امام مهدي (عجل الله تعالي فرجه الشريف)، بمبئي، هند، 1989، 126 صفحه.
The Awaited Mahdi between Religious Doctrine and Political Meaning Muhammas farid Hijab(algeria,1984)
75.مهدي منتظر (عجل الله تعالي فرجه الشريف)، بين عقيده ي ديني و مفهوم سياسي، فريد حجاب محمد، الجزاير، 1984.
The Awaited Mahdi between Trusth and Superstition.Abd al-Qadir Ahmad ata(Cairo,1980)

Sufi Bodies: Religion and Society in Medieval Islam by Shahzad Bashir
English | 2011 | ISBN: 0231144903 | 296 pages | PDF | 4 MB

Between 1300 and 1500 C.E. a new form of Sufi Islam took hold among central Islamic peoples, joining individuals through widespread networks resembling today's prominent paths and orders. Understanding contemporary Sufism requires a sophisticated analysis of these formative years. Moving beyond a straight account of leaders and movements, Shahzad Bashir weaves a rich history around the depiction of bodily actions by Sufi masters and disciples, primarily in Sufi literature and Persian miniature paintings of the period.

Focusing on the Persianate societies of Iran and Central Asia, Bashir explores medieval Sufis' conception of the human body as the primary shuttle between interior (batin) and exterior (zahir) realities. Drawing on literary, historical, and anthropological approaches to corporeality, he studies representations of Sufi bodies in three personal and communal arenas: religious activity in the form of ritual, asceticism, rules of etiquette, and a universal hierarchy of saints; the deep imprint of Persian poetic paradigms on the articulation of love, desire, and gender; and the reputation of Sufi masters for working miracles, which empowered them in all domains of social activity.

Bashir's novel perspective illuminates complex relationships between body and soul, body and gender, body and society, and body and cosmos. It highlights love as an overarching, powerful emotion in the making of Sufi communities and situates the body as a critical concern in Sufi thought and practice. Bashir's work ultimately offers a new methodology for extracting historical information from religious narratives, especially those depicting extraordinary and miraculous events.

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📚 کتب شماره 41 تا 50

41 - نام كتاب: سيري در الغدير - پديدآورنده: محمد اميني نجفي
42 - نام كتاب: شهادت اميرالمومنين علي عليه السلام،صاحب غدير - پديدآورنده: واحد تحقيقات مرکز غديرستان کوثر نبي صلي الله عليه و آله و سلم
43 - نام كتاب: صد و شصت پيشنهاد براي غدير - پديدآورنده: واحد تحقيقات مرکز تحقيقات رايانه اي قائميه اصفهان
44 - نام كتاب: ضرورت غدير - پديدآورنده: علي اصغر رضواني
45 - نام كتاب: عوامل دوري مسلمانان - پديدآورنده: علي اصغر رضواني
46 - نام كتاب: عيد غدير در اسلام - پديدآورنده: جواد محدثي
47 - نام كتاب: غدير - پديدآورنده: علي صفايي حائري
48 - نام كتاب: غدير از آدم تا خاتم - پديدآورنده: علي اصغر رضواني
49 - نام كتاب: غدير از ديدگاه اهل سنت - پديدآورنده: محمد رضا جباران
50 - نام كتاب: غدير آخرين جايگاه اعلام عمومي - پديدآورنده: آيت الله علي حسيني ميلاني

Sacred Precincts

The Religious Architecture of Non-Muslim Communities Across the Islamic World

Series: Arts and Archaeology of the Islamic World, Volume: 3

Editor: Gharipour Mohammad

This book examines non-Muslim religious sites, structures and spaces in the Islamic world. It reveals a vibrant portrait of life in the religious sites by illustrating how architecture responds to contextual issues and traditions.Sacred Precincts explores urban context; issues of identity; design; construction; transformation and the history of sacred sites and architecture in Europe, the Middle East and Africa from the advent of Islam to the 20th century. It includes case studies on churches and synagogues in Iran, Turkey, Cyprus, Egypt, Iraq, Tunisia, Morocco and Malta, and on sacred sites in Nigeria, Mali, and the Gambia. 

With contributions by Clara Alvarez, Angela Andersen, Karen Britt, Karla Britton, Jorge Manuel Simão Alves Correia, Elvan Cobb, Daniel Coslett, Mohammad Gharipour, Mattia Guidetti, Suna Güven, Esther Kü

Sacred Precincts

The Religious Architecture of Non-Muslim Communities Across the Islamic World

Series: Arts and Archaeology of the Islamic World, Volume: 3

Editor: Gharipour Mohammad

This book examines non-Muslim religious sites, structures and spaces in the Islamic world. It reveals a vibrant portrait of life in the religious sites by illustrating how architecture responds to contextual issues and traditions.Sacred Precincts explores urban context; issues of identity; design; construction; transformation and the history of sacred sites and architecture in Europe, the Middle East and Africa from the advent of Islam to the 20th century. It includes case studies on churches and synagogues in Iran, Turkey, Cyprus, Egypt, Iraq, Tunisia, Morocco and Malta, and on sacred sites in Nigeria, Mali, and the Gambia. 

With contributions by Clara Alvarez, Angela Andersen, Karen Britt, Karla Britton, Jorge Manuel Simão Alves Correia, Elvan Cobb, Daniel Coslett, Mohammad Gharipour, Mattia Guidetti, Suna Güven, Esther Kü

با سلام و عرض تبریک عید سعید غدیر خم ،

احتراما به اطلاع دانشجویان و دانش آموزان عزیز ؛ طلاب محترم و عموم علاقمندان میرساند ؛ کتابخانه آیت الله مولانا ( ره) بنیاد نیمه شعبان مسجد آیت الله انگجی در نظر دارد ؛ بمناسبت عید غدیر خم ؛ تعداد محدودی کتاب در موضوع « غدیر » بصورت رایگان به دوستداران کتاب و کتابخوانی اهداء نماید .

علاقمندان جهت تهیه کتب ؛ روزهای سه شنبه ؛ چهارشنبه ؛ پنجشنبه ( ۱۴ و ۱۵ و ۱۶ مرداد ماه ) از ساعت ۱۱ تا ۱ ظهر به ساختمان بنیاد ( خیابان جمهوری اسلامی ؛ پشت مسجد آیت الله انگجی ؛ کوچه فتوره چی پلاک ۱۴ ) مراجعه فرمایند .

لیست کتاب ها - نویسنده :

۱/ جرعه ای از چشمه سارغدیر - آیت الله کریمی جهرمی
۲/ حدیث غدیر خم - آیت الله سید علی اکبر قرشی
۳/ پیروان غدیر در گذر تاریخ ؛ غدیر در بیان صاحب غدیر ؛ آیات غدیر ؛ عوامل دوری مسلمانان از غدیر ؛ ره یافتگان به سوی غدیر ؛ مفهوم غدیر ؛ غدیر محور وحدت اسلامی ؛ ضرورت غدیر ؛ غدیراز آدم تا خاتم ؛ پیمان شکنان و وفاداران غدیر - استاد علی اصغر رضوانی
۴/ انسجام اسلامی و اتحاد ملی در پرتو آموزه های غدیر
۵/ غدیر زلال وحی(خطبه رسول اکرم «ص» در روز غدیر)
۶/ از غدیر تا ظهور در امتداد ولایت
۷/ خطبه بی الف؛ شاهکار علی(ع) - حامد رحمت کاشانی
۸/ خطبه بی نقطه؛ شاهکار علی(ع) - حامد رحمت کاشانی

بنیاد فرهنگی و خیریه نیمه شعبان
مسجد آیت الله انگجی تبریز

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

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

Directives 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

3-- In order to avoid such ills, one can found centers for intellectual thought and hold religious sermons. The language of the modern times should be taken into account. Hence, the positives and negatives of western social contract should be pointed out. These should be distinguished from the nature of the religious concepts. The consequences of the negatives and cons of such societies, as well as the fraud of their short-term benefits, should be explained. For it is certain that the more a human being depends on civil society and personal abilities, without connecting to God through worship or remembrance which manifests in action, the more aspects of error become apparent due to this overindulgence. This is sure to reflect upon those societies. If this were to be analyzed and its consequences were to be presented properly, on the one hand, and if the instincts regarding the need for the Absolute Creator – the One toward whom all souls direct themselves – were to be awakened, on the other hand; and if this all were to be coupled with clear-cut proof that the Islamic faith is the truth, this would yield a secure perimeter for the Muslim youth. For others, it would also be a deep signifier indicating the correctness and authenticity of our beliefs.
It is also no secret that reviving the commemoration rituals of Imam Husain (pbuh) has a role in the conscience and depth of the Islamic cause, generally, in the hearts of people and specifically in the school of Ahl-ul-Bayt (peace be upon them) as well. Indeed, generally, societies empathize with the ideals and values which are embodied in the struggle of individuals. In the moments of a human’s interaction with the lofty values manifested in certain stands and actions, the darkness of concepts gained unwillingly or unconsciously due to indulging in a particular way of life is removed from one’s self. This shaking within the souls is a result of the ring (sounded) by the tragedy of the Master of Martyrs, with all of its authentic factors (at play). From the side of Imam Husain and his family (peace be upon them) to what they faced from his enemies who claimed to follow his faith. This will remove those souls from the cloak of plunging to obey evil, such as hoarding, greed, and love of debasing desires, and drag them compellingly to stand in line with the call of humanity’s innate nature. (The call will have them) join up with the caravan of virtue, honor, and lofty meanings with Imam Husain (peace be upon him) and his companions. After which, a human being would not accept for him/herself a surface-level faith which is polluted with sins and faults.

It should be noted that reviving the commemoration rituals of Imam Husain (peace be upon him) is the best guarantee for raising the young generation with religious values and virtues. That is because these (rituals) include practices beloved to their souls. Indeed, the actions of the limbs solidify the gains of their hearts for them.

@AbodeofWisdom

✅The Prophet ﷺ said:
“The scholar and student are both equal in receiving reward, and there is no good in the rest of the people.”
📚”Bundle of Flowers” (compilation of ahadith) by Ayatollah Faghih Imani, p. 68

🔹قال رسول الله ﷺ: العالم و المتعلّم شريكان في الاجر و لا خير في سائر النّاس


🔹حضرت رسول گرامي ﷺ فرمود:
عالم و دانشجو هر دو پاداش ميگيرند اما در ساير مردم خيري نيست.


🔹رسول گرامی ﷺ نے فرمایا:
علم دینے والے اور علم سیکھنے والے، دونوں کو اجر وثواب ملے گا لیکن باقی لوگوں میں کوئی فایدہ نہیں ہے۔


✅Narrated from Abu Hamza Sumaly from Imam Jafar Sadiq (peace be with him):

📍"Be either a scholar, or a student, or the lovers of the people of wisdom and don't be the fourth one, which is to despise scholars and wisdom because that will cause your perdition.”
📚Al Kafi Vol 1 Page 34.


💠محمد بن يحيي عن عبد الله بن محمد عن علي بن الحكم عن العلا بن رزين عن محمد بن مسلم عن ابي حمزه الثمالي قال قال لي ابو عبد الله عليه السلام :
⭕️اُغْدُ عَالِماً أَوْ مُتَعَلِّماً أَوْ أَحِبَّ أَهْلَ اَلْعِلْمِ وَ لاَ تَكُنْ رَابِعاً فَتَهْلِكَ بِبُغْضِهِمْ‏.


💠حضرت صادق آل محمد (سلام الله عليهم اجمعین) فرمود:
⭕️تلاش كنيد عالم بشويد، و یا (اگر نشد) متعلم بشويد و يا (اگر نشد) دوست دارنده دانشمندان و عالمان شويد. اما چهارم شان نباش كه دشمني شان باعث هلاكت و نابودي تو خواهد شد.


💠حضرت صادق آل محمد (سلام اللہ علیہم اجمعین) نے فرمایا:
⭕️پوری کوشش کرو کہ عالم بنو يا پھر (اگر نہ بن سکے تو) علم سیکھنے والے بنو۔ یا پھر (اگر نہ ہو سکے تو) عالم اور دانشمند افراد کے چاہنے والے اور مُرید بنو (یعنی جاہلوں کے مرید نہ بنو) اور بھول کے بھی چَوتھے نہ بننا (یعنی واقعی عالوں سے دوری اختیار کرنے والا) کیوں کہ علمای واقعی سے دوری اور دشمنی تمہاری نابودی کا باعث ہوگی۔


📝 Note: The Prophet and Imām both allude that the purpose of life on this planet is to attain wisdom and align our lifestyle such that we may benefit both in this world and certainly in the next (which is eternal). These sayings hint at the reality that the distractions of this world are not worth endeavoring all energy and resources for. A believer’s goal should be the attainment of wisdom from Qur’an and AhlulBayt. All else is truly secondary. Unfortunately today we find that everything else is primary, whereas religious, spiritual, and ethical matters are secondary supports.

@AbodeofWisdom