کتابخانه اسلامی و تصوف

هيدروجيولوجية منطقة المشراق المحصورة بين نهري دجلة والزاب الأعلى


رسالة مقدمة إلى مجلس كلية العلوم في جامعة البصرة وهي جزء من متطلبات نيل شهادة الماجستير في علوم الأرض

من قبل الطالب

زاهد عمر مصطفى إبراهيم الهسنياني



بإشراف

الأستاذ المساعدالدكتور
ادل علي بلال الحمداني



1424هـ - 2003م


Hydrogeology of Mishraq Area Limited Between Tigris & Unper Zab Rivers


A Thesis Submitted To The council of The College of Science University of Mosul In Partial Fulfillment of the Requirements For the Degree of Master of Science in Geology


By
Zahid Umar M. I. Al-Hasniani


Supervised by
Asst. Prof.
Dr. Adel Ali Belal Al-Hamadani



2003 A.C. 1424 A. H.

هيدروجيولوجية منطقة المشراق المحصورة بين نهري دجلة والزاب الأعلى


رسالة مقدمة إلى مجلس كلية العلوم في جامعة البصرة وهي جزء من متطلبات نيل شهادة الماجستير في علوم الأرض

من قبل الطالب

زاهد عمر مصطفى إبراهيم الهسنياني



بإشراف

الأستاذ المساعدالدكتور
عادل علي بلال الحمداني



1424هـ - 2003م


Hydrogeology of Mishraq Area Limited Between Tigris & Unper Zab Rivers


A Thesis Submitted To The council of The College of Science University of Mosul In Partial Fulfillment of the Requirements For the Degree of Master of Science in Geology


By
Zahid Umar M. I. Al-Hasniani


Supervised by
Asst. Prof.
Dr. Adel Ali Belal Al-Hamadani



2003 A.C. 1424 A. H.

The Making of a Sufi Order between Heresy and Legitimacy
Bayrami/Malamis in the Ottoman Empire
F.Betul Yavus
@erfaneeslami1

The Making of a Sufi Order between Heresy and Legitimacy
Bayrami/Malamis in the Ottoman Empire
F.Betul Yavus
@erfaneeslami1

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

⭐️🍀⭐️🍀⭐️﷽⭐️🍀⭐️🍀
Glimpse into the daily life of Urafa

🍀⭐️"The late Ayatollah Sayyid Ali Qadhi had a beautiful house. One of his neighbors narrates that one day he met the late Qadhi in the street while he was smiling.

🍀⭐️He told his neighbor with a sense of joy, "My house has collapsed!".

📖"In the presence of the Allamah" p. 136

@AbodeofWisdom
⭐️🍀⭐️🍀⭐️🍀⭐️🍀⭐️🍀⭐️🍀

المراجع


CHASE, S. E. 2011. Narrative inquiry: still a field in the making. In: N. K. DENZIN and Y. S. LINCOLN, eds. The Sage handbook of qualitative research. 4th ed. ed. Thousand Oaks: Sage.


ELLIOTT, J. 2005. Using narrative in social research : qualitative and quantitative approaches. London, Thousand Oaks: SAGE.


RIESSMAN, C. K. 2008. Narrative methods for the human sciences. London: SAGE.


VICTOR, S. 2009. Telling tales: A review of C. K. Riessman’s Narrative Methods for the Human Sciences. The Weekly Qualitative Report, 2(29), pp.172-176.


LABOV, W. and J. WALETZKY. 1967. Narrative analysis: oral versions of personal experience. Essays on the verbal and visual arts Seattle University of Washington Press 


POLKINGHORNE, D. E. 1995. Narrative configuration in qualitative analysis. International Journal of Qualitative Studies in Education, 8(1), pp.5-23.

دیوان قاسم
قاسم دیوانه مشهدی
سنگی
@erfaneeslami1