??معرفی 119 منبع لاتین درباره امام زمان علیه اسلام??
A comparison of the sunni Caliphate and the shi' i imamate Andream.Farsakh,59(1969)pp.50-63,127-141.
1.مقايسه اي بين خلافت اهل سنت و امامت شيعه، آندريا م.فرسخ، 1969.
A discussion concerning the mahdi(’a),muhammad Baqir al-sadr,(Translator)Mujahid Husayn Al-Tawhid,14i,1997,pp.13-40
2.بحث پيرامون حضرت امام مهدي (عجل الله تعالي فرجه الشريف) سيد محمدباقر صدر، ترجمه مجاهد حسين، التوحيد ج1/ 14، 1997، ص 13-40.
A letter from the Mahdi Muhammad Ahmad to General,C.G.Gordon.,G.Sverdrup Jonrnal of the American Oriental Societry,31(1911)pp.368-369.
3.نامه اي از مهدي محمد احمد به همه، گوردن سي.جي. و سوردروپ جي. نشريه ي انجمن شرق شناسي امريكا، 31، 1911، ص 368-369.
Abd Allah b.al-Zubayr and the Mahdi. W.Madelung, 'Abd Allah Ibn al-Zubayr,Jonrnal of Near Eastern Studies,40,1981,pp.291-305
4.عبدالله پسر زبير و مهدي، مادلونگ ويلفرد، نشريه مطالعات خاور ميانه، 40، 1981، ص 291-305.
Ahmad Zayni Dahlan's Al-futuhat al-islamiyya:a contemporary view of the Sudanese Mahdi,H.J.Sharkey,Ahmad b.Zayni Dahlan,Sudanic Africa,5,1994,pp.67-75
5.الفتوحات الاسلاميه، احمد زيني دهلان: نگاهي نو به مهدي سوداني، آفريقايي سوداني، 1994، 5، ص 67-75.
Al Mahdi and the end of time,Muhammad Ibn Izzat Muhammad "Arif,London:Dar al Taqwa,1997,pp74
6.حضرت امام مهدي (عجل الله تعالي فرجه الشريف) و آخرالزمان، محمد پسر عزت عارف، لندن، دارالتقوي، 1997، 74 صفحه.
Al-Juwayni’s doctrine of the imamatc / by Zaid Bin Mohamad. 1995. Notes: Thesis (Ph.D.) —University of Edinburgh, 1996. Subject(s): Imam al-
’Abd al-Mali Kibn ’Abd Allah, 1028-1085- Theses. Imamatc-Thescs.
7.امامت از ديدگاه جويني، عبدالله پسر مالك(126-224)؛دانشگاه ادينبورگ، 1996، تز دكتري.
Al-Sayyid ’Abd al-Rahman al-Mahdi (1885-1959) et I’héritage mahdiste au Soudan oriental, N. Grandin, al-Sayyid ’Abd al-Rahman al-Mahdi, Maisonneuve et Larose, 1982,pp.217-226.
8.السيد عبدالرحمان المهدي(1885-1959)و ميراث مهدي گرايان سودان، ن.گراندين، پاريس، لاروس و ميسونيو، 1982، ص 217-226.
An early Islamic apocalyptic chronicle,Cook,M.Journal of Near Eastern Studies,52i,1993,pp.25-29
9.وقايع نگاري مكاشفه اي(1)صدر اسلام، م.كوك، نشريه ي مطالعات خاورميانه، 52، 1993، ص 25-29.
An Introduction to the Kabbalah.Moshe Hallamish,(Albany:SUNY,1999),379p
10.مقدمه اي بر كبّالا، موشه هالاميش، آلباني، ساني، 1999، ص 379.
Apocalypse and authority in Islamic tradition:the emergence of the twelve leaders,Rubin,U
11.مكاشفه و اقتدار در سيره ي اسلامي: پيدايش امامان دوازده گانه، رابين يو.
Apocalyptic eschatology in the Gospel of Matthew/David C.sim.Cambridge;New York:Cambridge University Press,1996,xvii,282p
12.غايت شناسي مكاشفه اي در انجيل متي، سيم ديويد، نيويورك، كمبريج، 1996، 282صفحه، تجديد چاپ تز دكتراي مؤلف از دانشكده ي سلطنتي لندن، 1992.
Apocalyptic expressions in the early Islamic world.Morony.M.G.Medieval Encounters 4iii,1998,175-177
13.اصطلاحات مكاشفه اي در جهان اسلام اوليه، ماروني، اتفاقات ميان دوران مياني، 1998، 4/3، ص 175-177.
Apocalypticism and millennialism: shaping a believers church eschatology for the twnenty - first century/edited by Loren L. Johns. Other Author(s): Johns, Loren L. Kitchener, Ont.: Pandora Press, c2000.419p.
14.مكاشفه گرايي و هزاره گرايي(2): شكل گرفتن كليساي معتقدين به غايت شناسي براي قرن21، لُرن جانز، کيشنر آنت، انتشارات پاندورا،2000، 419صفحه.
Apocalypticism in the Western tradition/Bernard McGinn,1937-Aldershot:Variorum,1994,X,[324]p
15.مكاشفه گرايي در سيره ي غرب، برنارد مك گين(1937)آلدرشات، 1994، 324صفحه.
Authority and political culture in shi'ism.Ed.Said Amir Arjomand Albany:State University of New York Press,1988pp25-53
16.اقتدار و فرهنگ سياسي در شيعه، سيد امير ارجمند، آلباني، ساني، 1988، ص 25-53.
Biographie des Imams:Imam Hasan al'Askari:1 'Imam al-Mahdi al-(11th Shi'i Imam)Hasan al-'Askari,Aux Sources de la Sagesse,5/17,1998,pp.65-84.
17.زندگي نامه ي امامان: امام حسن عسكري (عليه السّلام)، حضرت امام مهدي (عجل الله تعالي فرجه الشريف)، منابع و شخصيت ها5/17، 1998، ص 65-84.
Christ and the future in New Testament history/by Edward Earle Ellis.Variant;Boston:Brill,2000,xvii,323p
?خبر
?شماره سوم از جلد ۲۷ مجله مطالعات اسلامی منتشر شد.
?Journal of Islamic Studies, Volume 27 Issue 3 September 2016
فهرست مندرجات این شماره:
مقالات:
??Ahmed El-Wakil
The Prophet’s Treaty with the Christians of Najran: An Analytical Study to Determine the Authenticity of the Covenants
??Luis José García-Pulido
The Mastery in Hydraulic Techniques for Water Supply at the Alhambra
نقد کتاب:
??Taneli Kukkonen
al-Māturīdī and the Development of Sunnī Theology in Samarkand By ULRICH RUDOLPH, translated by RODRIGO ADEM
??Jim Slagle
Self-Awareness in Islamic Philosophy: Avicenna and Beyond By JARI KAUKUA
??Anna Akasoy
Ibn Ḥazm of Cordoba: the Life and Works of a Controversial Thinker Edited by CAMILLAADANG, MARIBEL FIERRO and SABINE SCHMIDTKE
??Joshua Canzona
The Archetypal Sunnī Scholar: Law, Theology, and Mysticism in the Synthesis of al-Bājūrī By AARON SPEVACK
??Colin Imber
The Second Formation of Islamic Law: The Hanafi School in the Early Modern Ottoman Empire By GUY BURAK
??Amidu Olalekan Sanni
Classical Arabic Literature: A Library of Arabic Literature Anthology Selected and translated by GEERT JAN VAN GELDER
??Eduardo Manzano
Muslim Spain Reconsidered. From 711 to 1502 By RICHARD HITCHCOCK
??Peter Frankopan
The Race for Paradise: An Islamic History of the Crusades By PAUL M. COBB
??Miri Shefer-Mossensohn
Disability in the Ottoman Arab World, 1500–1800 By SARA SCALENGHE
??Ebru Boyar
Prisons in the Late Ottoman Empire: Microcosms of Modernity By KENT F. SCHULL
??Yücel Yanıkdağ
The First World War in the Middle East By KRISTIAN COATES ULRICHSEN
??Riyaz Timol
Loyal Enemies: British Converts to Islam, 1850–1950 By JAMIE GILHAM
??Alamin Mazrui
Sharīʿa in Africa Today: Reactions and Responses Edited by JOHN CHESWORTH and FRANZKOGELMANN
??Rachida Chih
The Calls of Islam: Sufis, Islamists, and Mass Mediation in Urban Morocco By EMILIOSPADOLA
??Isaac Kfir
The Arabs at War in Afghanistan By MUSTAFA HAMID and LEAH FARRALL in conversation
??Kevin W. Fogg
Southeast Asian Muslims in the Era of Globalization Edited by KEN MIICHI and OMARFAROUK
??Michael Laffan
Islam and the European Empires Edited by DAVID MOTADEL
?مرکز و کتابخانه مطالعات اسلامی به زبان های اروپایی (وابسته به آل البیت)
@Islamicstudies
http://clisel.com/journal-of-islamic-studies/
Dervishes and Islam in Bosnia
SUFI DIMENSIONS TO THE FORMATION OF BOSN MUS CIETY .
BY INES AŠČERIĆ-TODD...⬇️
@erfaneeslami1
Dervishes and Islam in Bosnia
SUFI DIMENSIONS TO THE FORMATION OF BOSN MUS CIETY .
BY INES AŠČERIĆ-TODD...
@erfaneeslami1
Modern Sufis
and
the State
The Politics of Islam in South Asia and Beyond
EDITED BY :
KATHERINE PRATT EWING AND ROSEMARY R. CORBETT...⬇️
@erfaneeslami1
Modern Sufis
and
the State
The Politics of Islam in South Asia and Beyond
EDITED BY :
KATHERINE PRATT EWING AND ROSEMARY R. CORBETT...
@erfaneeslami1
📗 معرفی کتاب: مسلمانان در اروپای شرقی
https://goo.gl/tvDUmG
✍️ نویسنده: اگدوناس راسیوس
📚 ناشر: انتشارات دانشگاه ادینبرو
🗓 تاریخ انتشار: 16 ژانویه 2018
در این کتاب تاریخ و موقعیت جوامع مسلمان در اروپای شرقی از سه زاویه مورد بررسی قرار گرفته است:
اول: بقا؛ داستانهایی از آرامش نداشتن این جوامع در مقابله با سیاستهای دولتی محدودکننده و شرایط اجتماعی نامتعادل به ویژه در دوره کمونیسم.
دوم: احیای این جوامع بعد از دوران جنگ سرد.
سوم: انتقال و تغییرات جمعیتی این جوامع به نام اسلام که در بین آنان رواج پیدا کرد.
Table of Contents
1. Autochthonous Islam of Eastern Europe - populations, practices, institutions
2. Historical overview
- Mongol-Tatar invasion of Eastern Europe and its consequences
- Russian possessions in Eastern Europe and its Muslim population
- Ottoman possessions in South-Eastern Europe
3. North-Eastern Europe
- The Union of the Soviet Socialist Republics and its legacy
- Russia
- Ukraine
- The Baltic States
- Belarus
- Moldova
4. Successor states of Yugoslavia
- The Socialist Federal Republic of Yugoslavia and its legacy
- Bosnia and Herzegovina
- Montenegro and Serbia
- Kosovo
- Macedonia
- Slovenia and Croatia
5. South-Eastern Europe
- Albania
- Bulgaria
- Romania
6. Central Europe
- Poland
- Hungary
- The Czech Republic and Slovakia
7. Islam in Eastern Europe, Eastern European Islam: new faces, the new challenges
https://edinburghuniversitypress.com/book-muslims-in-eastern-europe.html
The Shaping Shaikh: The Role of the Shaikh in Lived Islam among Sufis in Bosnia and Herzegovina - Dejan Aždajić
The Shaping Shaikh
The Role of the Sheikh in Lived Islam among Sufis in Bosnia and Herzegovina
Dejan Azdajic
@erfaneeslami1
The Shaping Shaikh
The Role of the Sheikh in Lived Islam among Sufis in Bosnia and Herzegovina
Dejan Azdajic
@erfaneeslami1
The Shaping Shaikh: The Role of the Shaikh in Lived Islam among Sufis in Bosnia and Herzegovina - Dejan Aždajić
Salafi Social and Political Movements: National and Transnational Contexts, edited by Masooda Bano, Edinburgh, Edinburgh University Press, 2021.
Muammer İskenderoğlu
Salafi movements, despite their limited following, seem to take a major share in the discussions of Islamic movements. This edited book, which emerged from a set of conference papers read at the ‘Future of Salafism’ conference held in Oxford in 2018, is one of the recently published works in the field that present discussions and developments within contemporary Salafism. It consists of ten articles, arranged under three parts: changes in Salafi thought, Salafi movements on the ground, and Salafi jihadism and inter-group competition.
In her introduction (1-24), Masooda Bano points to contemporary developments within Salafi movements and their link with the changing priorities of Saudi Arabia, the main sponsor of Salafi networks around the world. These justify the need for a new detailed analysis of the origin and the development of the Salafi movement, its core principles, its relationship with Saudi Arabia and Wahhabism, and its criticism by rival movements.
Since Salafism claims to represent timeless truth, it seems contradictory to discuss changes in Salafi thought. Articles in Part 1 bring this out in connection with issues such as social conservatism, the definition of tawḥīd, and loyalty to the ruler. In Chapter 1 (27-43), Hazim Fouad tries to examine briefly how the Salafi claim to represent authentic Islam is challenged by other Sunni groups, namely the traditionalist belonging to the four Sunni legal schools and Māturīdī and Ashʿarī theology, Sufis, modernist and reformists, the challenge of each of which deserves detailed examination. He finds that, in their critique, while traditionalists and Sufis use theological arguments, modernists make more use of sociological arguments because of their critical stance towards the classical Islamic sciences. These groups differ in their criticism of Salafism not only in their argumentational method but also in their interpretative approaches, so there is no unified front of critics.
In Chapter 2 (44-60), Masooda Bano presents the findings of her fieldwork in Saudi Arabia to evaluate the nature and extent of societal change and understand Wahhabi scholars’ responses to it. She argues that the speedy social changes that were announced by the Saudi state without seeking religious legitimization are an indication of a major push-back against Wahhabi prescriptions, and of the weakening power of religious scholars. Instead of raising their voices, Wahhabi scholars are content with the teaching of the Wahhabi creed, which they still control. But most of the issues in Wahhabi belief and practice are subject to criticism among the Salafi scholars. Bano briefly shows how Hatim al-Awni from Saudi Arabia and Yasir Qadhi from the USA use the Salaf method to question these beliefs and practices but reach different conclusions.
Chapter 3 (61-85) addresses the change in the Salafi understanding of obedience to the ruler. Usaama al-Azami examines how, in the wake of the Arab revolutions, the classical Salafi understanding of obedience and rebellion has become a highly contested issue. He discusses the issue as set out in the writings of Muhammad al-Dadaw and Salman al-Awda, two prominent Salafi scholars who supported the Arab revolutions, together with reference to Abdallah bin Bayyah, a non-Salafi scholar who opposed them. Azami finds Bin Bayyah akin to being a party spokesperson rather than an independent authority, working for the UAE and Saudi Arabia.
The articles in Part 2 present cases studies of Salafi movements in Morocco, Egypt and Kuwait. In Chapter 4 (89-113), Guy Robert Eyre examines the quietist scholastic Salafism represented by Muhammad b. Abdul Rahman al-Maghraoui since the Arab uprisings.
Martyrdom of (innocents) at the Juma prayer while praying in Rauzah village in Sinai peninsula .
Sayyed Ataollah Mahajerani:
Rauzah is small town with a population of two thousand. It's located north of Sinai peninsula. [The question arises] Why were the people performing prayers martyred in Juma prayer today?
The Terrorists first threw a bomb into the prayer rows, then shot them all, and also shot down the wounded ones too. Afterward they shot the ambulance as well.
Terrorists (takfiris) martyred one forth of the population of Rauzah village.
(So) What was the reason behind this sad and brutal incident under the name of faith? Who were the killers and why did they chose this specific juma prayers?
Firstly: In Sinai peninsula there are two terrorists groups are active. The group "Sanai vilayah" is part of ISIS and have almost 1500 terrorists in their group. Second group is "Jundul Islam" they belong to Al Qaeda terrorist group. Both sides have a common tendency in which the ruling summary of both groups is summarized in one word: "Takfir"
Secondly: Muslims who prayed (and were present) at this Masjid in "Rauzah" had Sufi trends, known as Jariraat, a branch of Sawarakah tribe. Jariries are the followers of the way Sheykh Eid Abu Jarir.
We know that according to statement of Ibn Taimiyah and his student Ibn Qayyim; Sufis, philosophers, and Shia are out of Islam and considered Kafir (unbelievers)
Ibn Taimiyah in his book Al Sarim al maslool has written; if a Shia prepares the meat of a lamb, “I will not eat from that meat, but (rather) I will eat from a jewish slaughtered meat” [al sarim al mashlool, page 570]. He has same opinion about the Sufis (in being apostates).
Thirdly: In the Masjid (mosque) of Rauzah there was a young Imam, Sheykh Mohamad Zariq who talks in his Juma sermons against the terrorists (of ISIS and Al-Qaeda), and this town is a shelter for those who have escaped ISIS and Al-Qaeda, who left their homes and lands, being from villages like "Sheikh Zuvaid" and city of "Ariesh" to seek shelter in this town. In fact, the Muslim population of this town in north of Sinai peninsula is a resistance barrel against the ISIS and Al-Qaeda.
Hatred and enmity for killing the innocent people who were praying was the cause (to these innocent deaths), being based on mistaken political views and false beliefs.
[http:/ /mohajerani.maktuob.net/archives/2017/11/25/2247.php]
@AbodeofWisdom
الكتب والمواضيع والآراء فيها لا تعبر عن رأي الموقع
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