کتابخانه اسلامی و تصوف

🔵 The Grand Opening of the Gazi Husrev Bey Library in Sarajevo.
The new contemporary building of the Gazi Husrev Bey Library opened yesterday with the Grand Ceremony in Sarajevo.
The ceremony was attended by many guests from political, scientific, cultural and public life of Bosnia and Herzegovina, as well as by delegates of the State of Qatar, which provided 13 million KM (app. 9 million US $) to help build this contemporary building in the heart of the capital city of Bosnia and Herzegovina.
Among distinguished guests who attended the ceremony were Qatar's Waqf Minister Gajs bin Mubarek el-Kuwari, Reisu-l-ulema IC in BiH Husein ef. Kavazović, Member of the BiH Presidency Bakir Izetbegović, Prime Minister of the Federation of BiH Nermin Nikšić, Head of EU Delegation to BiH and EU Special Representative Peter Sorensen and High Representative Valentin Inzko.

The Gazi Husrev Bey Library in Sarajevo, founded in 1537, represents one of the oldest cultural institutions in Europe. Its founder was the Ottoman governor Gazi Husrev Bey, of Bosnian origin, who besides the library built the central Sarajevo mosque known as the Gazi Husrev Bey Mosque and the Gazi Husrev Bey Madrasa, as well as many other institutions.

The library has been, for centuries, located in the building of the Madrasa, and for the past hundred years has often changed locations, none of them appropriate for the preservation of the large number of manuscripts. Given that the library was particularly vulnerable in the 90s, during the aggression on Bosnia and Herzegovina by Serbia and Montenegro, the idea of having a dedicated building for its accommodation became essential.

Apart from accommodation of books and manuscripts, the library constitutes of many spaces like a large congress room, rooms for research and reading, restoration laboratories and a museum, with hi-tech equipment.

Gazi Husrev Bey Library is one of the largest libraries of oriental manuscripts in Europe and the library with the largest collection of Ottoman manuscripts outside of Turkey. The library has over 10,000 manuscripts in Arabic, Persian and Turkish language as well as manuscripts written in Bosnian language, with Arabic script. Especially valuable is its art collection, which contains in addition to illuminated manuscripts and a collection of rugs also clothes from the Ottoman period, works in metal and wood as well as other artefacts.

Prior to the Grand Opening of the Gazi Husrev Bey Library the special exhibition of some of the manuscripts was shown to the public. We are presenting some of them.

Some of the Manuscripts from the Gazi Husrev Bey Library in Sarajevo👇🏻👇🏻👇🏻

Thus Spake the Dervish iii Sufism, Language, and the Religious Margins in Central Asia, 1400–1900 - Papas...⬇️

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Thus Spake the Dervish iii Sufism, Language, and the Religious Margins in Central Asia, 1400–1900 - Papas...

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The Albanian Bektashi History and Culture of a Dervish Order in the Balkans

ROBERT ELSIE...⬇️

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The Albanian Bektashi History and Culture of a Dervish Order in the Balkans

ROBERT ELSIE...

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Thus Spake the Dervish

Sufism, Language, and the Religious Margins in Central Asia, 1400-1900
By:
Alexandre Papas

Translated by:
Caroline Kraabel...⬇️

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Thus Spake the Dervish

Sufism, Language, and the Religious Margins in Central Asia, 1400-1900
By:
Alexandre Papas

Translated by:
Caroline Kraabel...

@erfaneeslami1

A History of Sufism in India
Saiyad Athar Abbas Rizavi
Volume one
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A History of Sufism in India
Saiyad Athar Abbas Rizavi
Volume one
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Thus Spake the Dervish
Sufism,Language and the Religious Margins in Central Asia 1400- 1900
Alexander Papas
SUFI
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Thus Spake the Dervish
Sufism,Language and the Religious Margins in Central Asia 1400- 1900
Alexander Papas
SUFI
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Warriors, Martyrs,and Dervishes
Moving Frontiers ,Shifting Identities
In The Land of Rome
Buket Kitapci Bayri
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Warriors, Martyrs,and Dervishes
Moving Frontiers ,Shifting Identities
In The Land of Rome
Buket Kitapci Bayri
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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

Ashura: Reviving the Islamic Values
(Part One)

Speech of Ayatollah Sayyed Mohammad Husein Fadhlullah in a conference "Ashoura: The Concept, Function and the Potentials of Expressing

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🔹🔹🔹🔹🔹🔹🔹🔹
The Mechanism of mystical Knowledge
🔸🔸🔸🔸🔸🔸🔸🔸

🖋Ayatollah Mutahhari States:

💠Some have asked: ‘you have not mentioned anything about the mechanism of Knowledge whose source and tool, according to mystics, are the heart and refinement of the self. Does Knowledge really have a mechanism, or a process of removing impediments along the way?’

💠Since the question is correct and reasonable to our topic, let me address it. One of its functions is that if a person engages in refining his self, his intellect becomes more clear sighted. In a dark hall, for example, we cannot see beyond a few meters. In order to see further, we are in need of light and space. One effect of refinement of the self is that it makes the space clearer for the intellect. But this is not the only function of refinement of the self as the heart also gives inspiration to man.

💠Meanwhile, they have asked about its mechanism. It is a good question. Let me highlight a mere reminder.

💠One of the very subtle issues and a very high and subtle psychological field is a sort of morality known today as ‘dynamic morality’. The mystics (Arifs) have labeled this ‘spiritual wayfaring’ (Sayr Wa sulook), and this is the very mechanism our colleagues want to know, and it is very significant.

💠In their study of the Orient, one of the issues to which the Europeans have given exceptional importance is exactly this one in which the mystics, through what Allamah Iqbal of Lahore called ‘inner experience’, have described the mechanism of the hearts functions as ‘stations and stages’ (manāzil wa marāhil).”


♦️Note: what Ayatollah Mutahhari just explained above relates to the stages and degrees of Knowledge. He highlights a few theories about knowledge having one stage or multiple stages. In explaining the mystic (Irfan) approach, he emphasizes that attaining Knowledge has many stages and stations, through which refinement of the self (tazkiye nafs) is the prescribed method to achieve and pass those stages in order to arrive at the destined station (i.e. insane kamil [perfect man])

📚Theory of Knowledge by ostad Shaheed Ayatollah Mutahhari pg. 80

@AbodeofWisdom

Ashura: Reviving the Islamic Values
(Part One)

Speech of Ayatollah Sayyed Mohammad Husein Fadhlullah in a conference "Ashoura: The Concept, Function and the Potentials of Expressing

@AbodeodWisdom

Ashura: Reviving the Islamic Values
(Part One)

Speech of Ayatollah Sayyed Mohammad Husein Fadhlullah in a conference "Ashoura: The Concept, Function and the Potentials of Expressing

@AbodeodWisdom

🔹🔹🔹🔹🔹🔹🔹🔹
The Mechanism of mystical Knowledge
🔸🔸🔸🔸🔸🔸🔸🔸

🖋Ayatollah Mutahhari States:

💠Some have asked: ‘you have not mentioned anything about the mechanism of Knowledge whose source and tool, according to mystics, are the heart and refinement of the self. Does Knowledge really have a mechanism, or a process of removing impediments along the way?’

💠Since the question is correct and reasonable to our topic, let me address it. One of its functions is that if a person engages in refining his self, his intellect becomes more clear sighted. In a dark hall, for example, we cannot see beyond a few meters. In order to see further, we are in need of light and space. One effect of refinement of the self is that it makes the space clearer for the intellect. But this is not the only function of refinement of the self as the heart also gives inspiration to man.

💠Meanwhile, they have asked about its mechanism. It is a good question. Let me highlight a mere reminder.

💠One of the very subtle issues and a very high and subtle psychological field is a sort of morality known today as ‘dynamic morality’. The mystics (Arifs) have labeled this ‘spiritual wayfaring’ (Sayr Wa sulook), and this is the very mechanism our colleagues want to know, and it is very significant.

💠In their study of the Orient, one of the issues to which the Europeans have given exceptional importance is exactly this one in which the mystics, through what Allamah Iqbal of Lahore called ‘inner experience’, have described the mechanism of the hearts functions as ‘stations and stages’ (manāzil wa marāhil).”


♦️Note: what Ayatollah Mutahhari just explained above relates to the stages and degrees of Knowledge. He highlights a few theories about knowledge having one stage or multiple stages. In explaining the mystic (Irfan) approach, he emphasizes that attaining Knowledge has many stages and stations, through which refinement of the self (tazkiye nafs) is the prescribed method to achieve and pass those stages in order to arrive at the destined station (i.e. insane kamil [perfect man])

📚Theory of Knowledge by ostad Shaheed Ayatollah Mutahhari pg. 80

@AbodeofWisdom