Iraq Ziyarah
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Surrender and Realisation: Imam Ali on the Conditions for True Religious Understanding
Surrender and realisation: Imam Ali on the conditions for true religious understanding Author: James Winston Morris Persistent link: http://hdl.handle.net/2345/2213 This work is posted on eScholarship@BC, Boston College University Libraries. Published in Vincit Omnia Veritas, pp. 197-179 This work is licensed under a Creative Commons Attribution-NonCommercial 3.0 Unported License. Surrender and Realisation: Imam Ali on the Conditions for True Religious Understanding James Morris Do not seek to know the Truth (al-Haqq) according to other people. Rather first come to know the Truth—and only then will you recognise Its people.1 One of the most striking characteristics about those surviving oral traditions that have come down to us from the earliest periods of each of the world-religions—as with the Gospels, the earliest Buddhist teachings, or the Prophetic hadith—is the distinctive directness, simplicity, and extreme concision of those original oral teachings. It is as though everything else that follows is only a kind of endlessly extended commentary on those few simple words. Certainly this is true of many of the surviving sayings attributed to 'Ali ibn Abi Talib (d. 40/660)— including the short, but highly memorable passage that is the focus of this study, which has inspired repeated commentaries and elaborate theological and even dramatic interpretations down through the centuries. The wider significance of this particular passage is that it illustrates so perfectly Ali's emblematic role as the fountainhead of virtually all the esoteric traditions of Islamic spirituality, both among the many 1 A well-known saying commonly attributed to Ali, here as cited by al-Ghazali at the beginning of his famous spiritual autobiography, the Munqidh min al-Daial. -
Malaysian Shi'ites Ziyarat in Iran and Iraq (Cultura. Vol. X, No. 1 (2013))
CULTURA CULTURA INTERNATIONAL JOURNAL OF PHILOSOPHY OF CULTURE CULTURA AND AXIOLOGY Founded in 2004, Cultura. International Journal of Philosophy of 2014 Culture and Axiology is a semiannual peer-reviewed journal devo- 1 2014 Vol XI No 1 ted to philosophy of culture and the study of value. It aims to pro- mote the exploration of different values and cultural phenomena in regional and international contexts. The editorial board encourages the submission of manuscripts based on original research that are judged to make a novel and important contribution to understan- ding the values and cultural phenomena in the contempo rary world. CULTURE AND AXIOLOGY CULTURE INTERNATIONAL JOURNAL OF PHILOSOPHY INTERNATIONAL www.peterlang.com CULTURA 2014_265846_VOL_11_No1_GR_A5Br.indd.indd 1 14.05.14 17:43 CULTURA INTERNATIONAL JOURNAL OF PHILOSOPHY OF CULTURE AND AXIOLOGY Cultura. International Journal of Philosophy of Culture and Axiology E-ISSN (Online): 2065-5002 ISSN (Print): 1584-1057 Advisory Board Prof. Dr. David Altman, Instituto de Ciencia Política, Universidad Catolica de Chile, Chile Prof. Emeritus Dr. Horst Baier, University of Konstanz, Germany Prof. Dr. David Cornberg, University Ming Chuan, Taiwan Prof. Dr. Paul Cruysberghs, Katholieke Universiteit Leuven, Belgium Prof. Dr. Nic Gianan, University of the Philippines Los Baños, Philippines Prof. Dr. Marco Ivaldo, Department of Philosophy “A. Aliotta”, University of Naples “Federico II”, Italy Prof. Dr. Michael Jennings, Princeton University, USA Prof. Dr. Maximiliano E. Korstanje, John F. Kennedy University, Buenos Aires, Argentina Prof. Dr. Richard L. Lanigan, Southern Illinois University, USA Prof. Dr. Christian Lazzeri, Université Paris Ouest Nanterre La Défense, France Prof. Dr. Massimo Leone, University of Torino, Italy Prof. -
Women in the Mosque: Historical Perspectives on Segregation Nevin Reda
Women in the Mosque: Historical Perspectives on Segregation Nevin Reda Abstract This paper deals with the issue of women’s full or partial access to the mosque from 610-925. This period is divided into two timeframes. The first, 610-34, consists mainly of the time in which the Prophet was active in Makkah and Madinah. The second, 634-925, is the period beginning with `Umar’s reign to the time when the Hadith literature was written down and set into the well-known compilations. Two types of evidence are examined for both periods: material and textual records. Material records consist of the layout of the various mosques, where the existence or absence of dividing walls or separate entrances could be important clues. Textual records consist mainly of the Qur’an and Hadith literature. The Qur’an is used as a primary source for the first period, whereas the Hadith literature is used as a primary source for the second period. The Hadith is used to distinguish trends and directions in the Muslim community after the demise of the Prophet, rather than as a source of information on the Prophet himself. This avoids problems of authenticity, while not denying that much of the Hadith may well be authentic. From the primary sources available for the first period, there does not appear to be any evidence of segregation; rather the evidence indicates that women had full access to the mosque. In the second period, three trends appear: a pro-segregation trend, an anti-segregation trend, and a trend that sought to prohibit women from going to the mosque altogether. -
Etiquettes of Ziyarat
ETIQUETTES OF ZIYARAT WHAT IS ZIYARAT? Ziyarat basically means, to visit the Shrines of the Holy Masumeen (as) or any other holy personality with proximity to ahlulbayt (as). The Holy Prophet (saw) & Imams (as) have highly emphasized the importance of Ziyarat, in order to enable the follower to come closer to the Masumeen, to learn from their character and thereby improve their lives. In order for the Za’er (Visitor) to make his trip successful he needs to ask & understand several issues: HOW DOES ZIYARAT AFFECT OUR LIFE? -Firstly, we go to the Shrine, and we declare and remind ourselves, the HIGH status enjoyed by the Imams: •That they are perfect models •That they are lovers of truth •That they are examples of nobility, justice, of good character, of good minds, or pure thoughts, of pure feelings, of cooperation, of love for humanity, and of all the noble and perfect virtues. -Once we have realized fully, this high position of Imams, we try to provoke feelings in our hearts which God has naturally created, whenever we see beauty we are attracted, whenever we see perfection we are attracted, whenever we see models of goodness, justice & virtue, naturally we seek to follow. -So having reminded ourselves of the virtues of the Imams: •We then pledge our allegiance, •We then swear our obedience, •We then make a covenant to love them, to follow them, and to always keep their pleasure ahead of our pleasure. It is these ideas and themes which are of paramount importance. They should always be on the top of our minds as we participate in the rituals of ziyarat. -
The Problem of Evil in the Qur'an, Traditions and Intellect
Kom, 2018, vol. VII (2) : 29–46 UDC: 28-23-277 28-145.3 doi: 10.5937/kom1802029A Original scientific paper The Problem of Evil in the Qur’an, Traditions and Intellect Morteza Agha-Mohammadi “Urwat alWusqa” Research Center, AlMustafa International University, Qom, I. R. Iran The problem of evil as one of the strongest arguments against the ex- istence of God is discussed a lot by theologians of different religions. The purpose of this article is to study the philosophies and wisdom behind the presence of evils in man’s life by appealing to the Qur’an, the traditions of the Prophet Mohammad and his household as well as to intellectual argu- ments, as three main sources of Shia Islam. By extending the realm of life from the material world to the life after death, this study puts man in a more extensive paradigm and intends to show that for a believer, the existence of evils does not contradict having faith in a just, kind, omnipotent and omniscient God. One of the important points which are given attention in this article is a differentiation between the responsibility of man and that of God. This point clarifies how in many cases the roles of the claimant and of the defendant are confused. Keywords: Problem of evil, philosophy of evils, Qur’an, Traditions, Intellect, existence of God Introduction The problem of evil is among the most important and contentious theo- logical debates in almost all religions. The existence of evils in the universe is one of the strongest arguments against the existence of God. -
Dua Kumayl Is One of the Best and Most Famous Supplications. Imam Ali Ibn Abu Talib (As) Taught It to Kumayl Ibn Ziyad, Who Was One of His Noble Disciples
Dua Kumayl is one of the best and most famous supplications. Imam Ali ibn Abu Talib (as) taught it to Kumayl ibn Ziyad, who was one of his noble disciples. It is traditionally recited during the nights in the month of Shaban and every Thursday evening. It is useful for protecting against the evil of enemies, for opening the gate of one’s daily bread (sustenance), and for the forgiveness of one’s sins. Dua Kumayl English Translation In the name of Allah, the Infinitely Compassionate, the Most Merciful. O Allah! Bless Muhammad and his progeny. O Allah! I beseech Thee by Thy mercy which encompasses all things. And by Thy power by which Thou over-cometh all things, and submit to it all things and humble before it all things. And by Thy might by which Thou hast conquered all things. And by Thy majesty against which nothing can stand up. And by Thy grandeur which prevails upon all things. And by Thy authority which is exercised over all things. And by Thy own self that shall endure forever after all things have vanished. And by Thy Names which manifest Thy power over all things. And by Thy knowledge which pervades all things. And by the light of Thy countenance which illuminates everything. O Thou who art the light! O Thou who art the most holy! O Thou who existed before the foremost! O Thou who shall exist after the last! O Allah! Forgive me my such sins as would affront my contingency. O Allah! Forgive me my such sins as would bring down calamity. -
Commentary on Kumayl Supplication
Published on Books on Islam and Muslims | Al-Islam.org (http://www.al-islam.org) Home > Commentary On Kumayl Supplication Commentary On Kumayl Supplication Log in [1] or register [2] to post comments This book presents a detailed commentary- phrase by phrase- of Dua (Supplication of ) Kumayl taught to the esteemed companion Kumayl ibn Ziyad by Imam Ali (AS). Author(s): ● Allama Husayn Ansariyan [3] Translator(s): ● Hamideh Elahinia [4] Publisher(s): ● Ansariyan Publications - Qum [5] Category: ● Imam Ali [6] ● Supplications [7] Topic Tags: ● Dua Kumayl [8] Featured Category: ● Spirituality [9] Person Tags: ● Kumayl Ibn Ziyad [10] ● Imam Ali [11] Publisher’s Foreword Supplication (du’a') is man’s dialogue with his Lord and the connecting rope between the creature and his Creator. Intellectual scholars consider du’a’ to be practical compliance with monotheism. This can be particularly evidenced through the Prophets and the Ahl al-Bayt (as) who have given considerable importance to du’a’. The Supplication of Kumayl (or Du’a’ Kumayl) establishes itself as one of the most significant supplications and is regarded as a resource of Divine salvation, since it interweaves paramount mystical contents. Thus, it has been referred to as the ‘source of all supplications’. According to reliable narratives, Du’a’ Kumayl’s origin is divine; it was the words of al- Khadhir spoken by our master and the commander of the believers, Imam ‘Ali ibn Abi-Talib (as). Owing to this fact, Du’a’ Kumayl has occupied a salient rank in the view of the Household of the Prophet (SAWW) who have shown it considerable importance. -
TOMBS and FOOTPRINTS: ISLAMIC SHRINES and PILGRIMAGES IN^IRAN and AFGHANISTAN Wvo't)&^F4
TOMBS AND FOOTPRINTS: ISLAMIC SHRINES AND PILGRIMAGES IN^IRAN AND AFGHANISTAN WvO'T)&^f4 Hugh Beattie Thesis presented for the degree of M. Phil at the University of London School of Oriental and African Studies 1983 ProQuest Number: 10672952 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 10672952 Published by ProQuest LLC(2017). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 abstract:- The thesis examines the characteristic features of Islamic shrines and pilgrimages in Iran and Afghan istan, in doing so illustrating one aspect of the immense diversity of belief and practice to be found in the Islamic world. The origins of the shrine cults are outlined, the similarities between traditional Muslim and Christian attitudes to shrines are emphasized and the functions of the shrine and the mosque are contrasted. Iranian and Afghan shrines are classified, firstly in terms of the objects which form their principal attrac tions and the saints associated with them, and secondly in terms of the distances over which they attract pilgrims. The administration and endowments of shrines are described and the relationship between shrines and secular authorities analysed. -
Resources for the Study of Islamic Architecture Historical Section
RESOURCES FOR THE STUDY OF ISLAMIC ARCHITECTURE HISTORICAL SECTION Prepared by: Sabri Jarrar András Riedlmayer Jeffrey B. Spurr © 1994 AGA KHAN PROGRAM FOR ISLAMIC ARCHITECTURE RESOURCES FOR THE STUDY OF ISLAMIC ARCHITECTURE HISTORICAL SECTION BIBLIOGRAPHIC COMPONENT Historical Section, Bibliographic Component Reference Books BASIC REFERENCE TOOLS FOR THE HISTORY OF ISLAMIC ART AND ARCHITECTURE This list covers bibliographies, periodical indexes and other basic research tools; also included is a selection of monographs and surveys of architecture, with an emphasis on recent and well-illustrated works published after 1980. For an annotated guide to the most important such works published prior to that date, see Terry Allen, Islamic Architecture: An Introductory Bibliography. Cambridge, Mass., 1979 (available in photocopy from the Aga Khan Program at Harvard). For more comprehensive listings, see Creswell's Bibliography and its supplements, as well as the following subject bibliographies. GENERAL BIBLIOGRAPHIES AND PERIODICAL INDEXES Creswell, K. A. C. A Bibliography of the Architecture, Arts, and Crafts of Islam to 1st Jan. 1960 Cairo, 1961; reprt. 1978. /the largest and most comprehensive compilation of books and articles on all aspects of Islamic art and architecture (except numismatics- for titles on Islamic coins and medals see: L.A. Mayer, Bibliography of Moslem Numismatics and the periodical Numismatic Literature). Intelligently organized; incl. detailed annotations, e.g. listing buildings and objects illustrated in each of the works cited. Supplements: [1st]: 1961-1972 (Cairo, 1973); [2nd]: 1972-1980, with omissions from previous years (Cairo, 1984)./ Islamic Architecture: An Introductory Bibliography, ed. Terry Allen. Cambridge, Mass., 1979. /a selective and intelligently organized general overview of the literature to that date, with detailed and often critical annotations./ Index Islamicus 1665-1905, ed. -
Miracles of Ziyarat Ashura Bismillahir Rahmanir Rahim
MIRACLES OF ZIYARAT ASHURA BISMILLAHIR RAHMANIR RAHIM Ziyarat Ashura was sent by Almighty Allah to the Holy Prophet (s.a.) through angel Jibrail to console him on the unique tragedy of Karbala. Prophet Muhammad (s.a.) said: “The difficulties I had to face were unlike anything faced by the earlier prophets (a.s.).” Regarding this tradition, Ayatullah Shaykh Iraqi writes that, here the Prophet (s.a.) apart from his other afflictions, wishes to tell us about a tribulation in particular that was unique in nature, in the sense that none of the previous prophet were subjected to it. And that tribulation was the hostile treatment meted out to the Ahl ul Bayt (a.s.) after the demise of Prophet (s.a.). Among the hardships that the Ahl ul Bayt (a.s.) were made to face, was Karbala. Allah had informed the Prophet (s.a.) about the incident of Karbala through Jibrail. The Prophet (s.a.) was always very grievous and sorrowful about the incidents that were to follow him. So Allah (as to console him) taught the prophet (s.a.) Ziyarat Ashura and enumerated its benefits in the world and the hereafter. And Allah took it up on Himself to grant all the requests and ease all hardships through its recitation. 1 Allah gave this Ziyarat to Jibrail and asked him to present it to the Prophet (s.a.), so as to gladden the Ahl ul Bayt (a.s.) and their Shias, the reciters of this Ziyarat would be contented and pleased with its benefits in the hereafter and gain relief from the adversities of this world. -
Important Details on Ziyarah
Guidelines for different Sacred places in Iraq NAJAF AL ASHRAF NAJAF is the city where the shrine of Imam Ali (as) is located. Prophet Adam and Nuh a.s. are also buried in the vicinity. The pilgrim should fully realize that Imam Ali (as) occupies the highest position next only to the Prophet (s) in the excellence and nobility of virtues. •He is the most superior in the creation compare to everyone else. •He is the gateway to the city of knowledge, BABU MADINATIL ILM •He is the most just judge after the Prophet (s) •He is the most knowledgeable one. •He is the bravest one. •He is the most kind, loving Imam. Even amongst the Imams of Ahlul Bayt (as) he occupies the most superior position, therefore it behooves the pilgrims of the maximum opportunity as he enters the holy precincts and sanctuary of the Shrine of the Imam. It is from here that the pilgrim should gain maximum benefit of the Grace of Allah (swt) and spirituality. One should also not loose the opportunity to visit the graves of the ULAMA who are buried in the vicinity, like Allama Hilli, Muqaddas Ardabili, & recently the grand Ayatullah al-Khui (ra). A little away from the Shrine is the grave of Sayyed Muhsin al-Hakim. Across the road from the Rauza is the Madressa of Shaykh Toosi (a.r), the founder of the Hawza of Najaf and the author of 2 of our 4 basic books of Ahadith (Al-istibsar and Tehdheebul Ehkam). Shaykh is buried in his Madressa. According to a hadith, whoever comes to the Shrine of Imam Ali (a.s) and offers 2 or 4 raka’a salaat, and then prays to Allah (swt) to remove all the problems or worries, surely his prayers and supplication are answered. -
User Experience Analysis of Qutb Shahi Tombs
User Experience Analysis of the Qutb Shahi Tombs Hyderabad, India Allison James, SmarchS AKPIA 2015 This research was made possible by funding from the Aga Khan Program in Islamic Architecture Travel Grant, a grant from MIT India and the Harold Horowitz Research Fund. Additionally, I would like to thank the Aga Khan Trust for Culture, India for their generous support in the form of housing, transportation and staff support and guidance from the AKTC conservation team. In June of 2014, and January of 2015, I traveled to Hyderabad, India to conduct field research with the Aga Khan Trust for Culture. The AKTC is in their second year of a ten- year project, to conserve the tombs and gardens of the Qutb Shahi Sultans on a necropolis, which contains the tombs of all eight Qutb Shahi sultans (1518-1647.) The initial goal of the project was to use experiential analysis of the current use of the site to reveal different types of adaptations in conservation plans. By using methods of participatory photography, videography and interviews, I collected documentation related to user experience of the site. User experience analysis using the Video Abstraction Tool. Photo taken from the tomb of Muhammad Quli Qutb Shah (1580-1611), Allison James 2014. Mid-way through the summer, the AKTC asked if I would be interested in investigating the original design of each garden surrounding the tombs of four kings on the upper terrace of the complex. After some searching, I gained a richer appreciation for what these other layers would mean to the conservation of the cultural landscape.