Racha el Omari
@erfaneeslami1
امید حسینی نژاد, [۲۳.۰۵.۱۷ ۱۳:۳۷]
بخش های این کتاب
Introduction I. Shiʿi Communities in History II. The Study of the Ismailis: Phases and Issues III. Ismaili History and Literary Traditions IV. Idris ʿImad al-Din and Medieval Ismaili Historiography V. A Major Schism in the Early Ismāʿīlī Movement VI. The Ismaili daʿwa under the Fatimids VII. The Concept of ḥujja in Ismaili Thought VIII. Cyclical Time and Sacred History in Medieval Ismaili Thought IX. ʿAlī in Classical Ismaili Theology X. Al-Qāḍī al-Nuʿmān, Ismāʿīlī Law and Imāmī Shiʿism XI. The Iranian School of Philosophical Ismailism XII. The Medieval Ismāʿīlīs of the Iranian Lands XIII. The ‘Order of the Assassins’: J. von Hammer and the Orientalist Misrepresentations of the Nizari Ismailis XIV. Ismaili-Seljuq Relations: Conflict and Stalemate XV. Sinān and the Nizārī Ismailis of Syria XVI. Hidden Imams and Mahdis in Ismaili History XVII. Religious Identity, Dissimulation and Assimilation: The Ismaili Experience
[now in press]
Shii Studies Review, Volume Two (2018)
Articles
From Traditionalist Spirits to Rationalist Bodies: The Concept of the Human Being in Early Imāmī Theology (Hussein Ali Abdulsater)
Was Muḥammad Amīn Astarabādī (d. 1036/1626-7) a Mujtahid? (Rula Jurdi Abisaab)
The Imamate in Early Ismāʿīlī Doctrine (Wilferd Madelung)
The Circular Vision of Existence: From Ismāʿīlī Writings to the Works of Ibn al-ʿArabī (Michael Ebstein)
Alamūt, Ismailism and Khwāja Qāsim Tushtarī's God (Shafique N. Virani)
Al-Risāla al-Rāstbāshiyya d'Abū ʿAbd Allāh al-Ḥusayn b. Ḥamdān al-Khaṣībī, élaborateur de la religion nuṣayrite (Meir Bar-Asher)
Shii Treasures in North American and European Libraries
Al-Sharīf al-Murtaḍā's Responses to Theological Questions posed by Abū Yaʿlā Sallār [Sālār] b. ʿAbd al-ʿAzīz al-Daylamī (d. 448/1057): A Critical Edition (Hassan Ansari & Sabine Schmidtke)
Recovering Yemen's Cultural Heritage: The Stookey Microfilms (Dale J. Correa)
A Zaydī Treatise on the Proof of Accidents: the Mukhtaṣar fī ithbāt al-aʿrāḍ by al-Ḥasan al-Raṣṣāṣ (Jan Thiele)
A Twelver-Shīʿī Multi-Text Volume (16th through 18th century) held in the New York Public Library (Ms New York Public Library, Arabic Manuscripts Collection, Manuscripts and Archives Division, Volume 51985A) (Sabine Schmidtke)
Short Notices
Preliminary Notes on the Nasab-nāmas of Badakhshan (Jo-Ann Gross)
A Recent Revival of Shii Studies in Germany: Three Panels on the Field (Olly Akkerman, Christian Funke, Verena Klemm, Robert Langer)
Conference report: “Shiʿism and Governance,” University of Chicago, May 12-13, 2017 (Mohammad Sagha)
Conference Report: "The Second International Ismaili Studies Conference (ISC)", Carleton University, Ottowa, Canaa, March 9-10, 2017 (Samer Traboulsi)
Reviews
Ali Rahnema, Shiʿi Reformation in Iran: The Life and Theology of Shariʾat Sangelaji (New York: Routledge, 2015) (Mahmoud S. Pargoo)
Matthew Pierce. Twelve Infallible Men: The Imams and the Making of Shiʿism (Boston: Harvard University Press, 2016) (Michael Cooperson)
Andreas Rieck, The Shias of Pakistan: An Assertive and Beleaguered Minority (New York, NY: Oxford University Press, 2016) (Mashal Saif)
Andrew J. Newman, Safavid Iran: Rebirth of a Persian Empire (London: I. B. Tauris, 2008) (Rula Jurdi Abisaab)
@Ganjinemaktoob
CHISHTI-NIZAMI SUFI ORDER OF BENGAL
MD. GHOLAM RASOOL, M.A., B.L., Ph.D. (CAL.)...⬇️
@erfaneeslami1
CHISHTI-NIZAMI SUFI ORDER OF BENGAL
MD. GHOLAM RASOOL, M.A., B.L., Ph.D. (CAL.)...
@erfaneeslami1
📗 معرفی کتاب: «اصول عقاید شیعه و کلام معتزله: گفتمان شریف مرتضی و شیعیان امامیه»
✍️ نویسنده: حسین علی عبدالساتر
🔹 ناشر: انتشارات دانشگاه ادینبورو
♦ تاریخ انتشار: 1 جولای 2017
این کتاب نقش شریف مرتضی (سید مرتضی، علم الهدی) (متوفی 1044 م.) در شکل گیری هویت فکری شیعه را بررسی می کند؛ اندیشمندی که عهده دار تحولی بود که همچنان هم اساس و هویت فکری امامیه را تشکیل می دهد. نویسنده در این کتاب به تحلیل طرح اندیشمندانه وی در خصوص اعتقادات شیعی پرداخته و روشن می سازد که چرا وی اصول اصیل اعتقادات شیعه را در قالب نظام مندی مثل کلام معتزله مطرح کرد.
فهرست مطالب:
1.زندگی و آثار شریف مرتضی / 2.خدا و جهان / 3.نظریه اخلاق و مسأله عدل الهی / 4.بشر و ریشه¬های تجربه ی دینی / 5.امامت و نیاز به رهبریِ اخلاقی / 6.نبوت و ارزش هدایت الهی
حسین علی عبدالساتر، استادیار مطالعات اسلامی و فرهنگ عربی در دانشگاه نوتردام می باشد.
👈 ادامه مطلب
📗 Shi'i Doctrine, Mu'tazili Theology: al-Sharif al-Murtada and Imami Discourse
🔰Examines the critical turn that shaped Imami Shi'ism in the 10th and 11th centuries
✍️ Author: Hussein Ali Abdulsater
🔹Publisher: Edinburgh University Press
♦Publication Date: June 30, 2017
This book presents the contribution of al-Sharīf al-Murtaḍā (d. 1044) of Baghdad, the thinker most responsible for this irreversible change, which remains central to Imami identity. It analyzes his intellectual project and establishes the dynamic context which prompted him to pour the old wine of Shiʿi doctrine into the new wineskin of systematic Muʿtazili theology.
Table of Contents:
1. Life and Works / 2. God and the World / 3. Moral Theory and Divine Justice / 4. Humans and the Origins of Religious Experience / 5. The Imama and the Need for Moral Leadership / 6. Prophethood and the Value of Divine Guidance
Hussein Ali Abdulsater is Assistant Professor of Arabic Culture and Islamic Studies at Department of Classics, University of Notre Dame.
👉 Read mo#B](http://www.iric.org/tabid/99/articleType/ArticleView/articleId/882/" rel="nofollow" target="_blank">re
🔎
About The Words of the Imams
Ibn Babawayh – also known by his honorific title of al-Shaykh al-Saduk - was an Imami Shi'i scholar of the early Buwayhid period. He is best known as a major hadith scholar, being the author of Man la yahduruhu al-Faqih, one of the four canonical books of Shi'ite Islam.
Despite his importance, al-Saduq has received little scholarly attention. Neither is there any book length study on Shi'i hadith literature, the discipline being overwhelmingly dominated by studies of Sunni hadith. George Warner's book fill this gap. It is a study of al-Saduq – one of the foundational figures of Twelver Shi'ism, a scholar of the hadith, a member of the Buwayhid court and a writer or great skill and ingenuity – and it sheds light on the richness of the later Abbasid religious and intellectual culture.
CHISHTI - NIZAMI SUFI ORDER OF BENGAL
Gholam Rasool
SUFI
@erfaneeslami1
CHISHTI - NIZAMI SUFI ORDER OF BENGAL
Gholam Rasool
SUFI
@erfaneeslami1
1 : The Aims of Tafsīr
1 : Feras Hamza : Tafsīr and Unlocking the Historical Qur’an : Back to Basics ?
2 : Karen Bauer : The Aims of Tafsīr, According to Introductions, 10th-12th Centuries
3 : Walid A. Saleh : The Introduction of al-Basīt of al-Wāḥidī : An Edition, Translation and Commentary
4 : Suleiman A. Mourad : Toward a Reconstruction of the Mu’tazilī Tradition of Qur’anic Exegesis : Reading the Introduction of the Tahdhīb of al-Ḥākim al-Jishumī (d. 494/1101)
2 : Methods and Sources of Tafsīr
5 : Robert Gleave : Early Shi
امید حسینی نژاد, [۲۳.۰۵.۱۷ ۱۳:۳۷]
بخش های این کتاب
Introduction I. Shiʿi Communities in History II. The Study of the Ismailis: Phases and Issues III. Ismaili History and Literary Traditions IV. Idris ʿImad al-Din and Medieval Ismaili Historiography V. A Major Schism in the Early Ismāʿīlī Movement VI. The Ismaili daʿwa under the Fatimids VII. The Concept of ḥujja in Ismaili Thought VIII. Cyclical Time and Sacred History in Medieval Ismaili Thought IX. ʿAlī in Classical Ismaili Theology X. Al-Qāḍī al-Nuʿmān, Ismāʿīlī Law and Imāmī Shiʿism XI. The Iranian School of Philosophical Ismailism XII. The Medieval Ismāʿīlīs of the Iranian Lands XIII. The ‘Order of the Assassins’: J. von Hammer and the Orientalist Misrepresentations of the Nizari Ismailis XIV. Ismaili-Seljuq Relations: Conflict and Stalemate XV. Sinān and the Nizārī Ismailis of Syria XVI. Hidden Imams and Mahdis in Ismaili History XVII. Religious Identity, Dissimulation and Assimilation: The Ismaili Experience
‘Ali al-‘Alawī (d. 445).
📕 - 18. By him is also Kitāb al-Jām’i al-Kāfī: It is of the most important Zaydi book, it is six volumes long. It’s compiler sought to bring together the saying of the righteous Imams of the Ahl al-Bayt, and their noble Shi’a. Imam al-Qāsim b. Ibrāhīm, Imam Ahmed b. ‘Īsā, Imam al-Hassan b. Yahyā b. al-Hussein b. Zayd b. ‘Ali, and al-Hāfidh Muhammad b. Mansūr al-Murādī. He mentioned that he compiled more than thirty manuscripts, from the manuscripts of Muhammad b. Mansūr al-Murādī.
📕 - 19. Amālī al-Murshid-billāh, by al-Imām Yahyā b. al-Hussein b. Ismāīl b. Zayd b. Hassan b. Ja’far b. Hassan b. Muhammad b. Ja’far b. Qāsim b. Hassan b. Zayd b. Hassan b. ‘Ali b. Abī Tālib (a.s) (d. 479 a.h) His Amālī are divided into two, al-Amālī al-Khamiysiyyah which he would fill every Thursday, and al-Amālī al-ithnayniyyah which he would fill every Monday.
📕 - 20. Sharh al-Ahkām, by the Muhadith ‘Ali b. Bilāl who died around the later half of the fifth century (a.h).
https://t.me/TheZaydiSchool
📗 معرفی کتاب: «اصول عقاید شیعه و کلام معتزله: گفتمان شریف مرتضی و شیعیان امامیه»
✍️ نویسنده: حسین علی عبدالساتر
🔹 ناشر: انتشارات دانشگاه ادینبورو
♦ تاریخ انتشار: 1 جولای 2017
این کتاب نقش شریف مرتضی (سید مرتضی، علم الهدی) (متوفی 1044 م.) در شکل گیری هویت فکری شیعه را بررسی می کند؛ اندیشمندی که عهده دار تحولی بود که همچنان هم اساس و هویت فکری امامیه را تشکیل می دهد. نویسنده در این کتاب به تحلیل طرح اندیشمندانه وی در خصوص اعتقادات شیعی پرداخته و روشن می سازد که چرا وی اصول اصیل اعتقادات شیعه را در قالب نظام مندی مثل کلام معتزله مطرح کرد.
فهرست مطالب:
1.زندگی و آثار شریف مرتضی / 2.خدا و جهان / 3.نظریه اخلاق و مسأله عدل الهی / 4.بشر و ریشه¬های تجربه ی دینی / 5.امامت و نیاز به رهبریِ اخلاقی / 6.نبوت و ارزش هدایت الهی
حسین علی عبدالساتر، استادیار مطالعات اسلامی و فرهنگ عربی در دانشگاه نوتردام می باشد.
👈 ادامه مطلب
📗 Shi'i Doctrine, Mu'tazili Theology: al-Sharif al-Murtada and Imami Discourse
🔰Examines the critical turn that shaped Imami Shi'ism in the 10th and 11th centuries
✍️ Author: Hussein Ali Abdulsater
🔹Publisher: Edinburgh University Press
♦Publication Date: June 30, 2017
This book presents the contribution of al-Sharīf al-Murtaḍā (d. 1044) of Baghdad, the thinker most responsible for this irreversible change, which remains central to Imami identity. It analyzes his intellectual project and establishes the dynamic context which prompted him to pour the old wine of Shiʿi doctrine into the new wineskin of systematic Muʿtazili theology.
Table of Contents:
1. Life and Works / 2. God and the World / 3. Moral Theory and Divine Justice / 4. Humans and the Origins of Religious Experience / 5. The Imama and the Need for Moral Leadership / 6. Prophethood and the Value of Divine Guidance
Hussein Ali Abdulsater is Assistant Professor of Arabic Culture and Islamic Studies at Department of Classics, University of Notre Dame.
👉 Read mo#B](http://www.iric.org/tabid/99/articleType/ArticleView/articleId/882/" rel="nofollow" target="_blank">re
🔎
.
🔻 مقالهی زیر ــ توسط یکی از اعضای بزرگوار کانال «دیدگاه شیعه»، آقای دکتر علیرضا قویدل ــ با عنوان: عاشورا، روز پیروزی، تألیف شده و برای آشنایان به زبان انگلیسی و همچنین ارسال برای انگلیسیزبانان مناسب است:
🔳 ASHURA
🔘 Tenth day, the Day of Victory
✍️ By: Dr.A.R. Ghavidel
🔹 Clinical Psychologist, Javan Counseling Centre
◽️ The Deep heartiest condolence on the threshold of Imam Mahdi (A.S) the real avenger of the blood of Imam Hussein (A.S), the promised, the expected one, to all free Muslim nations throughout the world, and specially to the all Shia, his real lovers, on such a most great unforgettable tragedy of the history. The day, which Imam Hussein (A.S) along with his seventy-two incomparable companions were martyred unjustly but were not defeated.
◽️ Sunday the 30th of August 2020 marks Ashura i.e. 10th of Muharam, the day of victory for Islam and Muslim. Chronically, the day of Ashura is commemorated by not only the Shia people but also free nations throughout the world as a day of mourning for the martyrdom of Imam Hussein Ibn-Ali (A.S), the grandson of Islam’s Prophet Mohammad(S) at the battle of Karbala. It especially mourns on the first ten days of Muharam, first month of Islamic calendar, and ends by the 10th day. Although the mourning continues through the whole month and into Safar till the eighth of Rabi-al-Aval, the third month in the Islamic calendar. Imam Hussein (A.S) is son of Imam Ali (A.S), the first Shia infallible Imam. His mother is Fatemeh (A.S), daughter of Holy Prophet Mohammad (S). His most famous title is Sayyed-al-Shuhada (i.e. Master of the Martyrs). There are nine infallible Imams from his generation that Imam Mahdi (A.S) is the last one, the twelfth infallible Imam of Shia people whom we are awaiting Him day and night, praying that May Almighty Allah hasten his graceful reappearance.
🔹 Merits of Imam Hussein (A.S)
The Holy Prophet (S) loved his two grandsons (Hassan and Hussein) tremendously. His holiness used to say: "Allah has ordered me to love and cherish these two for God supports those who befriend them." The Prophet's (S) companions and followers often heard him say: "Hassan and Hussein are masters, leading the people both in this world and in the Hereafter." The holy Prophet (S) described Imam Hussein (A.S) and Imam Hassan (A.S) in the following words: "Hassanain means Hassan and Hussein.
◽️ Sebtain means two sons of the Prophet (S), Sheblain means , two lions, Sayyedain means two masters or two chiefs. Raihanatain: Two fragrant flowers. Imamatain: Two leaders or Imams". His love for Hussein and Hassan (A.S) was so great that he used to say: "My Grandsons Hassan (A.S) and Hussein
(A.S) are the masters of the youth in paradise .
.
☑️ انید.
#محرم
#امام_حسین علیهالسلام
#لطفا_به_اشتراک_بگذارید.
.:: Shia idea...دیدگاه شیعه ::.
🌐 telegram.me/shiaidea
Articles
The Gawharshād Mosque in Imām Rezā Shrine
Complex: A Hermeneutic Approach to its
Architecture and Decoration
Hasti Safavi – SOAS [7-66]
Islamic Spirituality and the Needs of Humanity
Today - in commemoration of the 700th anniversary
of the death of the founder of the Safaviyyah Sufi
order, Sheikh Safi al-Din Ardabili
Seyyed Hossein Nasr [67‐92]
SHI‘ITE ‘IRFAN
Mohammad Faghfoory [93-124]
The Knowledge of Unity (‘ilm al-wahdah):
Comparative Reflections on Ibn ‘Arabī and Persian
Kubrawī Mystics in Their Approach to the Concept
of Unity
Seyyed Shahabeddin Mesbahi
[125-154]
Farabi and the Invention of Post-Secular Social
Theory
Seyed Javad Miri [155-164]
A Critical Assay of the Answers of Theosophers
Concerning the Dilemma of Gratuitous Evils
(Relying on William Rowe's Reading)
Rubabeh Jalili Bahabadi
Mohammad Bidhendi
[165-194]
2nd International Conference on Shi'i Studies.
Dates: 7-8 May 2016
Location: The Islamic College, 133 High Road, London NW10 2SW
Registration: Visit www.islamic-college.ac.uk/shiistudies or email editor@islamic-college.ac.uk.
Registration fees (including lunch):
Saturday & Sunday - £40.00 (£25.00 for students)
Saturday or Sunday - £25.00 (£20.00 for students)
REGISTRATION LIMITED TO 100 PEOPLE PER DAY
Schedule (subject to change)
Please note that Session A and Session B are parallel sessions held in separate rooms.
Saturday (7 May 2016)
9:30-10:00 – Registration, coffee
10:00-10:30 – Opening talks
10:30-11:30 – Panel 1
Session A: Qur’an & Hadith
• Translating Al-Kafi: how to make a classical Shii text accessible to 21st century readers
Oliver Scharbrodt
• Devotional Literature and Practice in Twelver Shi‘ism: An Exploration of the Supplication of Kumayl ibn Ziyād as Attributed to ‘Alī ibn Abī Ṭālib
Vinay Khetia
Session B: Worldwide Islamic heritage
• Lines Back to Ali, Roads Forward to Shiism: An Historical Anthropology of Cham Sayyids’ Trajectories from Cambodia to Iran
Emiko Stock
• “Our Vanished Lady”: Memory, Ritual, and Shi’a-Sunni Relations at Bibi Pak Daman
Noor Zehra Zaidi
11:45-12:45 – Panel 2
Session A: Modern thought
• A comparative study of feminist and traditional Shi‘i approaches to Qur’anic exegesis
Mohammed Ali Ismail
• The Disenchantment of Reason: An Anti-rational Trend in Modern Shi‘i Thought- Tafkikis
Ali Paya
Session B: Worldwide Islamic Heritage (continued)
• Shi‘ite Manuscripts Collection in the Biblioteca Ambrosiana / Milano: Remarks on Kitāb Ġurar al-fawāyd by aš-Šarīf al-Murtaḍā)
Ali Faraj
• Judaeo-Islamic Heritage
M. J. Shomali
12:45-2:00 – Lunch
2:00-3:30 – Panel 3
Session A: Philosophy and Shi’ism
• Shi’a Philosophers and the Question of Criterion of Truth
Mohammad Hoseinzadeh
• The meaning of knowledge in early philosophical Shiism. A comparative analysis of the Kitāb al-Yanābīʿ of Al-Sijistānī and its Neoplatonic sources.
Lucas Oro Hershtein
• Is Shi’i Philosophy a Useful Concept?
Oliver Leaman
Session B: Shi’ism in North America and Europe
• A Study Examining Iraqi Immigrants: Has The Shia-Sunni Conflict Been Transferred To Canada?
Jafar Ahmed
• African American Twelver Shia Community of/in New York
Abbas Aghdassi
• Muslim (Shi'a) Migration to Europe, and the Engagement of English and Islamic Laws
Tahir Wasti and M. Mesbahi
3:45-5:15 – Panel 4
Session A: Philosophy and Shi’ism (continued)
• The Perfect Man According to Sadra and Buddhism: A Comparative Study
Ali Jafari
• Revelation and Philosophy: From Distinction to Equality. Study of the Maktab-i Tafkīk and their opponents in the contemporary Shī’a Seminary
SeyedAmirHossein Asghari
• Reason, Metaphysics, and Ayatollah Javadi Amoli
Javad Esmaeili
Session B: Shi’ism in Nigeria
• Shia Processions and the Competition for Religious Public Space in Northern Nigeria 1994-2015
Sani Yakubu Adam
• Sunni Literary Reaction to the Growth of Shia Ideology in Northern Nigeria
Kabiru Haruna Isa
5:15-5:30 – Closing
Sunday (8 May 2016)
10:00-10:30 – Coffee, announcements
10:30-11:30 – Panel 5
Session A: Fiqh and minorities
• Fiqh for Minorities: Shi’i Law in the Diaspora
Liyakat Takim
• Making of a Textual Source for the Law: the Case of Ritual (Im)purity of the People of the Book in the Twelver Shi’ite Jurisprudence
Mahmoud Pargoo
Session B: Kalam
• The narrations of Clay (Tinat) and their analysis
Morteza Karimi
• A Critique of Prof. Amir-Moezzi’s Views on Messianic Teachings
Valipoor and Daryabari
11:45-1:15 – Panel 6
Session A: Multiple voices
• Tradition of Multivocality among Shia ʿUlamāʾ
Abbas Mehregan
• A New Approach to Twelver Shi‘ism
Aun Hasan Ali
• Shrinkage of the Scope of Ijtihād in Shī‘a Jurisprudence and its Reasons
Qasem Mohammadi
Session B: Shi’ism in Pre-Modern Iran and Surrounding Regions
• Where is the Imām? The Returning Messiah in the Tīmūrid Age
Tanvir Akhtar Ahmed
• The Polemical Work of Ali Quli Jadid al-Islam in the Context of European Missionaries to Safavid Iran
Alberto Tiburcio Urq
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
In the company of Haider Al-Mansury, professor of Applied linguistics at the University of Kufa and Dr. Hassan Abbas, professor of international relations at the National Defense University in Washington (NISA), senior advisor at Harvard University, and author of the book ( the Prophet's heir: the biography of Ali ibn Abi Talib) published by Yale University in the United States, I participated in a productive dialogue that lasted for three hours in which we discussed various perspectives. The most significant of our discussion cast light on interfaith dialogue and the message of Imam Ali and the universality of his message which ought to be popularised by the influentials scholars and research centres around the globe.
Why we cry for Imam Husain (peace be with him)?
Part Two
http://3rdimam.com/showdata.aspx?dataid=912529&siteid=3
Furthermore, crying for Imam al-Hussain (AS) is considered seeking nearness to Allah (SWT) for the tragedy of Karbala is bound to the great sacrifice which Imam al-Hussain (AS) endured for the sake of Allah (SWT) and for Islam. It is only when your heart is soft and absorbable that you feel the sense of closeness to Allah (SWT). The Holy Qur’an praises crying and those who cry for a legitimate cause. The Holy Qur’an describes many of the Prophets and their followers when they cried, "When the verses of the Most Gracious were recited unto them, they fell down prostrating and weeping" [4]
Furthermore we cry over the martyrdom of Imam al-Hussain (AS) for the Holy Prophet (SAW) wept for Imam al-Hussain (AS) as recorded in many traditions (ahadith):
Ahmed and Ibn al-Dhahhak narrated from Ali (AS): “I entered on the prophet (SAW) and his eyes were flooded, I said: Oh! Prophet of Allah, anyone made you angry? Why are your eyes flooded? He said: Gabriel just left me telling me that al-Hussain will be killed by the river Euphrates. He (the Prophet) said: So he (Gabriel) said: Do you want me to let you smell his dirt (from his burial pot)? I said: Yes! He reached with his hand and grabbed and handful of dirt and gave it to me. So I could not help it and my eyes were flooded.” [5]
Ummul Fadhl the daughter of al-Harith said that she entered on the Messenger of Allah (SAW) and she said: “Oh! Messenger of Allah, I saw a strange dream last night. He said: And what is it? She said: It was difficult. He said: And what is it? She said: I saw, as if, a piece of your body was severed and was put in my lap! The Messenger of Allah (SAW) said: You saw well - Fatima will give birth, God willing, a boy so he will be in your lap. Then Fatima gave birth to al-Hussain and he was in my lap - just as the Messenger of Allah (SAW) said. So I entered one day on the Messenger of Allah (SAW) and put him in his lap, but I noticed that the eyes of the Messenger of Allah (SAW) pouring tears! So I said: Oh! Prophet of Allah, my parents are your ransom, what is with you? He said: Gabriel (AS) came to me and informed me that my nation (ummah) will kill this son of mine.” [6]
Umm Salamah has said: "al-Hussain entered on the Prophet (SAW), while I was sitting at the door, so I saw in the hand of the Prophet (SAW) something he turned over while (Hussain) sleeping on his stomach. I said: Oh messenger of Allah, I looked and saw you turning something over in your hand when the kid was sleeping on your stomach and your tears were pouring? He said: Gabriel came to me with the sand upon which he (Hussain) will be killed. And he informed me that my nation (umma) will kill him." [7]
Ibn Saad, Ali bin Muhammad, Yahya bin Zakariya, a man heard it from 'Amir al-Sha'bi say: "When Ali (as) passed by Karbalaa in his march to Siffien and lined up with Nainawa - a village on the Euphrates - he stopped and called one of them men: Tell aba 'Abdullah (al-Hussain ) what this land is called? He said: Karbala. Then he cried until the earth was wet from his tears. He then said: I entered on the messenger of Allah (s) and he was crying. So I said: What makes you cry? He said: Gabriel was with me, just now, and informed me: that my son al-Hussain will be killed at the banks of Furat in a location called Karbala. Then Gabriel grabbed a handful of dirt and let me smell it. So I could not help it, my eyes overflowed." [8] From this tradition (hadith) we can see that Imam al-Ali (AS) also wept for Imam al-Hussain (AS). There are more traditions showing that the Holy Prophet (SAW) wept for Imam al-Hussain (AS). [9] Umm Salamah, the wife of the Holy Prophet (SAW) also wept for Imam al-Hussain (AS).[10] Even the Jinns mourned Imam al-Hussain (AS)'s death, it has been reported that after Imam al-Hussain (AS)'s martyrdom, Umm Salamah said: "I heard the Jinns mourning for al-Hussain.” [11]
@AbodeofWisdom
Why we cry for Imam Husain (peace be with him)?
Part Two
http://3rdimam.com/showdata.aspx?dataid=912529&siteid=3
Furthermore, crying for Imam al-Hussain (AS) is considered seeking nearness to Allah (SWT) for the tragedy of Karbala is bound to the great sacrifice which Imam al-Hussain (AS) endured for the sake of Allah (SWT) and for Islam. It is only when your heart is soft and absorbable that you feel the sense of closeness to Allah (SWT). The Holy Qur’an praises crying and those who cry for a legitimate cause. The Holy Qur’an describes many of the Prophets and their followers when they cried, "When the verses of the Most Gracious were recited unto them, they fell down prostrating and weeping" [4]
Furthermore we cry over the martyrdom of Imam al-Hussain (AS) for the Holy Prophet (SAW) wept for Imam al-Hussain (AS) as recorded in many traditions (ahadith):
Ahmed and Ibn al-Dhahhak narrated from Ali (AS): “I entered on the prophet (SAW) and his eyes were flooded, I said: Oh! Prophet of Allah, anyone made you angry? Why are your eyes flooded? He said: Gabriel just left me telling me that al-Hussain will be killed by the river Euphrates. He (the Prophet) said: So he (Gabriel) said: Do you want me to let you smell his dirt (from his burial pot)? I said: Yes! He reached with his hand and grabbed and handful of dirt and gave it to me. So I could not help it and my eyes were flooded.” [5]
Ummul Fadhl the daughter of al-Harith said that she entered on the Messenger of Allah (SAW) and she said: “Oh! Messenger of Allah, I saw a strange dream last night. He said: And what is it? She said: It was difficult. He said: And what is it? She said: I saw, as if, a piece of your body was severed and was put in my lap! The Messenger of Allah (SAW) said: You saw well - Fatima will give birth, God willing, a boy so he will be in your lap. Then Fatima gave birth to al-Hussain and he was in my lap - just as the Messenger of Allah (SAW) said. So I entered one day on the Messenger of Allah (SAW) and put him in his lap, but I noticed that the eyes of the Messenger of Allah (SAW) pouring tears! So I said: Oh! Prophet of Allah, my parents are your ransom, what is with you? He said: Gabriel (AS) came to me and informed me that my nation (ummah) will kill this son of mine.” [6]
Umm Salamah has said: "al-Hussain entered on the Prophet (SAW), while I was sitting at the door, so I saw in the hand of the Prophet (SAW) something he turned over while (Hussain) sleeping on his stomach. I said: Oh messenger of Allah, I looked and saw you turning something over in your hand when the kid was sleeping on your stomach and your tears were pouring? He said: Gabriel came to me with the sand upon which he (Hussain) will be killed. And he informed me that my nation (umma) will kill him." [7]
Ibn Saad, Ali bin Muhammad, Yahya bin Zakariya, a man heard it from 'Amir al-Sha'bi say: "When Ali (as) passed by Karbalaa in his march to Siffien and lined up with Nainawa - a village on the Euphrates - he stopped and called one of them men: Tell aba 'Abdullah (al-Hussain ) what this land is called? He said: Karbala. Then he cried until the earth was wet from his tears. He then said: I entered on the messenger of Allah (s) and he was crying. So I said: What makes you cry? He said: Gabriel was with me, just now, and informed me: that my son al-Hussain will be killed at the banks of Furat in a location called Karbala. Then Gabriel grabbed a handful of dirt and let me smell it. So I could not help it, my eyes overflowed." [8] From this tradition (hadith) we can see that Imam al-Ali (AS) also wept for Imam al-Hussain (AS). There are more traditions showing that the Holy Prophet (SAW) wept for Imam al-Hussain (AS). [9] Umm Salamah, the wife of the Holy Prophet (SAW) also wept for Imam al-Hussain (AS).[10] Even the Jinns mourned Imam al-Hussain (AS)'s death, it has been reported that after Imam al-Hussain (AS)'s martyrdom, Umm Salamah said: "I heard the Jinns mourning for al-Hussain.” [11]
@AbodeofWisdom
Shi’i Doctrine Mu’tazili Theology
By: A Shrīf al Murtadha and Imami Discourse
╭┅────────┅╮
🌏 @AbodeofWisdom 🌏
╰┅────────┅╯
💠💠❇️💠💠❇️💠💠❇️💠💠
الكتب والمواضيع والآراء فيها لا تعبر عن رأي الموقع
تنبيه: جميع المحتويات والكتب في هذا الموقع جمعت من القنوات والمجموعات بواسطة بوتات في تطبيق تلغرام (برنامج Telegram) تلقائيا، فإذا شاهدت مادة مخالفة للعرف أو لقوانين النشر وحقوق المؤلفين فالرجاء إرسال المادة عبر هذا الإيميل حتى يحذف فورا:
alkhazanah.com@gmail.com
All contents and books on this website are collected from Telegram channels and groups by bots automatically. if you detect a post that is culturally inappropriate or violates publishing law or copyright, please send the permanent link of the post to the email below so the message will be deleted immediately:
alkhazanah.com@gmail.com