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Sufism: in the Spirit of Eastern Spiritual Traditions
92 Sufism: In the Spirit of Eastern Spiritual Traditions Irfan Engineer Volume 2 : Issue 1 & Volume Center for the Study of Society & Secularism, Mumbai [email protected] Sambhāṣaṇ 93 Introduction Sufi Islam is a mystical form of Islamic spirituality. The emphasis of Sufism is less on external rituals and more on the inward journey. The seeker searches within to make oneself Insaan-e-Kamil, or a perfect human being on God’s path. The origin of the word Sufism is in tasawwuf, the path followed by Sufis to reach God. Some believe it comes from the word suf (wool), referring to the coarse woollen fabric worn by early Sufis. Sufiya also means purified or chosen as a friend of God. Most Sufis favour the origin of the word from safa or purity; therefore, a Sufi is one who is purified from worldly defilements. The essence of Sufism, as of most religions, is to reach God, or truth or absolute reality. Characteristics of Sufism The path of Sufism is a path of self-annihilation in God, also called afanaa , which means to seek permanence in God. A Sufi strives to relinquish worldly and even other worldly aims. The objective of Sufism is to acquire knowledge of God and achieve wisdom. Sufis avail every act of God as an opportunity to “see” God. The Volume 2 : Issue 1 & Volume Sufi “lives his life as a continuous effort to view or “see” Him with a profound, spiritual “seeing” . and with a profound awareness of being continuously overseen by Him” (Gulen, 2006, p. xi-xii). -
The 'Irfan of the Commander of the Faithful, Imam Ali (A)'
Religious Inquiries Volume 3, No. 5, Winter and Spring 2014, 5-20 The ‘Irfan of the Commander of the Faithful, Imam Ali (a)’ Muhammad Legenhausen1 All of the major branches of Islamic mysticism, ‗irfān, refer to Imam ‗Ali (‗a) as a major source for their teachings and practices. Hence, we begin with a review of how the mystics viewed Imam ‗Ali (‗a). After this we consider some controversies about the nature of ‗irfān and its relationship to Sufism, for the terms have been used in different ways. Then we turn to the sources on the basis of which claims may be defended about the ‗irfān of Imam ‗Ali (‗a). The conclusion is that the ‗irfān of Imam ‗Ali (‗a) may be characterized by the following features: (1) ‗irfān consists of both knowledge by presence and conceptual knowledge of God. The conceptual knowledge may be divided into theoretical and practical knowledge as reflections upon the experiential knowledge of God and the way of achieving and deepening it; (2) the way to ‗irfān is the path from the outward to the inward, from ẓāhir to bāţin; (3) Imam ‗Alī (‗a) is a fully realized human being who has achieved this knowledge at its most profound level, and who serves as a guide in this quest for those who seek God; (4) the knowledge possessed by the Imam makes him a place for the manifestation of the divine Names and Attributes; (5) the way requires God-wariness (taqwā), renunciation of the world, setting one‘s sights on the ultimate goal, worship, obedience, the acquisition of virtue, and self- knowledge; through the remembrance (dhikr) and contemplation (fikr) of God one polishes the heart and sets out on the inner journey; (6) the way is perilous. -
5Adr Al-Din Al-Shirazi Was One of the Most Intellectually Inde
Hierarchies of Knowing in Mulla Sadra's Commentary on the Usul al-kafi M a r i a M a s s i D a k a k e adr al-Din al-Shirazi was one of the most intellectually inde pendent philosophers of his time. Though influenced by many , well-developed strands of thought in Islamic intellectual his 5tory—the Peripatetic and Illuminationist schools of philosophy, as well as a number of different mystical traditions, including those of Abu Hamid al-Ghazali and Ibn al-cArabi—he was able to create a synthetic whole that did not merely reconcile these divergent perspectives, but rather used them as reference points for his own mystico-philosophical perspective. Mulla Sadra, however, unlike most of the mystical and philosophical thinkers who influenced his thought, was an Imami Shi i. Despite the struggles he may have had with some of the Shi i authorities of his day, the nature of which con tinue to be a matter of scholarly debate,1 he embraced the principal doctrines of the Imami school of thought, and revered the Imams as infallible sources of spiritual guidance. In this article, I explore the relationship between Mulla Sadras metaphysics of knowledge and his own Shi i confessional views through an analysis of his commentary on a major work of Shi i canonical tradition—Kulayni’s Usul al-kafi—with a particular emphasis on his commentary on the chapter entitled, “ The Superiority of Knowledge” (Fadl alJ ilm). Before turning to his commentary, however, it is useful to pres ent some of the key questions about Sadras life and thought that complicate our understanding of his adherence to the Imami Shf! school, and explain how our reading of his commentary on the Usul al-kafi might help us answer them. -
Why Should This Book Be Studied in School?
ISSN: 2582-7065 (Online) SAJSSH, VOL 2, ISSUE 2, PP. 172-180 Self-Regulate Learning and Al-Ghazali’s Theory of Education Mahmoona Shahzadi1, Tajammal Hussain Awan2 and Faisal Irfan3 1Department of English Minhaj University Lahore, Pakistan 2Ph. D Scholar in Business Administration at Superior University Lahore, Pakistan 3School of Languages, Civilization and Philosophy, University Utara Malaysia, Malaysia Corresponding Author: Faisal Irfan, Email: [email protected] Orcid ID: https://orcid.org/0000-0003-4864-8810 Received: 28th November 2020 Accepted: 21st February 2021 Published: 10th April 2021 ABSTRACT Al-Ghazali, the famous Muslim scholar from the 5th century presented the Theory of Education in which he defines the major goal of the mankind is to implement the shari’a which can result in the development of the best human society. The impact of society on the learning behavior of the pupil is also advocated by the Self-Regulated Learning process. This process involves the phases of observation, planning, execution and the evaluation. Zimmerman, the major contributors to the Self-Regulated Learning presented a number of shared features that were found to be already stated and asserted by Al-Ghazali. Winne & Hadwin’s Information Process Model for moving the facts from one’s temporary to the permanent memory is also the way suggested by Al- Ghazali for memorizing the Holy Quran. Like the proponent of the Self-Regulated Learning, Al- Ghazali also believes that the flair of knowing the facts needs a motivation. He asserts that the knowledge is always kept within the human soul and the cognitive abilities play a substantial role in granting a substantial level of inspiration and motivation for self-learning. -
A Guide to Practical Irfan Stage 1
A Guide to Practical Irfan Stage 1 (Based on the lessons delivered by Sh. Mansour Leghaei at Imam Husain Islamic Centre-Australia) What is Irfan and why should I study it? Irfan is a ‘gnostic’ discipline and study of how man can reach higher heights in the realm of spirituality within the domain of Islam. It is a systematic method of gaining the knowledge, skills and tools to build the ‘self’ in this world for the benefit of the Hereafter. Irfan is a study of how man can make better sense of the realities of this world and beyond, to capitalise on the abundant blessings poured down upon man in this world. This then awakens the student in a world where people are still asleep, to get up, prepare for the journey and begin the path as a traveller travelling towards the absolute Al-mighty Allah (swt). Urafa (those emersed greatly in this discipline) believe that there are certain obstacles in our life in this world that prevent one from fully realising and achieving their ultimate goals. By studying Irfan, one gains the vision to see these obstacles and the means to avoid them at the same time taking maximum advantage of what has been provided by Allah (swt) in this path. For example, pleasing an animal by feeding it for the sake of Allah (swt) the Lord of the Worlds would help untie problems and ease our journey. All in all, whatever we do, even by just breathing we are indebted to Allah (swt). So one must practise appreciation and gratitude for the infinite blessings bestowed on man and his environment which has been made subservient to him. -
Sufism in Post-Revolutionary Iran Seema
The Social Life of Gnosis: Sufism in Post-Revolutionary Iran Seema Golestaneh Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences Columbia University 2014 ©2014 Seema Golestaneh All rights reserved Abstract The Social Life of Gnosis: Sufism in Post-Revolutionary Iran Seema Golestaneh My research examines the social and material life of gnosis for the contemporary Sufi community in post-revolutionary Iran. In contrast to literatures which confine Sufism to the literary and poetic realms, I investigate the ways in which gnosis (mystical epistemology) is re- configured as a series of techniques for navigating the realm of the everyday. In particular, I focus on the ways in which mystical knowledge (ma'arifat-e 'erfani) is utilized by the Sufis to position themselves as outside of the socio-political areana, a move that, within the context of the Islamic Republic, in and of itself possesses vast political and social repercussions. I approach gnosis in two ways: both as object of study but also as critical lens, utilizing the Sufis' own mystical epistemology to guide me in understanding and interpreting my ethnographic case studies. In my dissertation, I address the following questions: What is the role of the Sufis, a group positioned on neither side of the orthodoxy-secular divide, within post-revolutionary Iran? How does a religious group attempt to create and maintain a disavowal of the political realm in a theocracy? More broadly, what is the role of mysticism within late modernity, and how might such a question be answered anthropologically? At the heart of my dissertation is the analysis of four ethnographic case studies. -
Naqshbandi Sufi, Persian Poet
ABD AL-RAHMAN JAMI: “NAQSHBANDI SUFI, PERSIAN POET A Dissertation Presented in Partial Fulfillment of the Requirement for The Degree Doctor of Philosophy in the Graduate School of the Ohio State University By Farah Fatima Golparvaran Shadchehr, M.A. The Ohio State University 2008 Approved by Professor Stephen Dale, Advisor Professor Dick Davis Professor Joseph Zeidan ____________________ Advisor Graduate Program in History Copyright by Farah Shadchehr 2008 ABSTRACT The era of the Timurids, the dynasty that ruled Transoxiana, Iran, and Afghanistan from 1370 to 1506 had a profound cultural and artistic impact on the history of Central Asia, the Ottoman Empire, and Mughal India in the early modern era. While Timurid fine art such as miniature painting has been extensively studied, the literary production of the era has not been fully explored. Abd al-Rahman Jami (817/1414- 898/1492), the most renowned poet of the Timurids, is among those Timurid poets who have not been methodically studied in Iran and the West. Although, Jami was recognized by his contemporaries as a major authority in several disciplines, such as science, philosophy, astronomy, music, art, and most important of all poetry, he has yet not been entirely acknowledged in the post Timurid era. This dissertation highlights the significant contribution of Jami, the great poet and Sufi thinker of the fifteenth century, who is regarded as the last great classical poet of Persian literature. It discusses his influence on Persian literature, his central role in the Naqshbandi Order, and his input in clarifying Ibn Arabi's thought. Jami spent most of his life in Herat, the main center for artistic ability and aptitude in the fifteenth century; the city where Jami grew up, studied, flourished and produced a variety of prose and poetry. -
Mahkamah Agu Mahkamah Agung Republik Indo Mahkamah Agung
Direktori Putusan Mahkamah Agung Republik Indonesia putusan.mahkamahagung.go.idP U T U S A N Nomor 674/Pdt.G/2013/PA. Smd. BISMILLAHIRRAHMANIRRAHIM Mahkamah AgungDEMI KEADILAN BERDASARKAN Republik KETUHANAN YANG MAHAIndonesia ESA Pengadilan Agama Samarinda yang memeriksa dan mengadili perkara tertentu pada tingkat pertama, dalam persidangan majelis telah menjatuhkan putusan sebagai berikut dalam perkara ijin ikrar talak yang diajukan oleh : Pemohon, umur 33 tahun, agama Islam, pendidikan SLTA, pekerjaan Karyawan Xxx, tempat tinggal di Jalan , Kota Samarinda, sebagai Pemohon; M e l a w a n Termohon, umur 30 tahun, agama Islam, pendidikan SLTA, pekerjaan Mengurus rumah tangga, tempat tinggal di Jalan , Kota Samarinda, sebagai Termohon; Pengadilan Agama tersebut; Telah mempelajari berkas perkara yang bersangkutan; MahkamahTelah Agung mendengar keterangan Pemohon,Republik Termohon dan saksi-saksi Indonesia di depan persidangan; TENTANG DUDUK PERKARANYA Bahwa Pemohon dengan surat gugatannya bertanggal 16 April 2013, yang didaftarkan di Kepaniteraan Pengadilan Agama Samarinda, dengan register Nomor 674/Pdt.G/2013/PA.Smd., tanggal 16 April 2013, mengemukakan hal-hal yang pada pokoknya sebagai berikut : 1. Bahwa Pemohon dan Termohon adalah suami isteri sah, menikah pada tanggal 22 Mei 2001, dan dicatat oleh Pegawai Pencatat Nikah Kantor Urusan Agama Kecamatan Sungai Kunjang, Kota Samarinda sebagaimana 1 4YXYWER 2SRQSV 4HX+ Mahkamah Agung Republik Indonesia Disclaimer Kepaniteraan Mahkamah Agung Republik Indonesia berusaha untuk selalu mencantumkan informasi paling kini dan akurat sebagai bentuk komitmen Mahkamah Agung untuk pelayanan publik, transparansi dan akuntabilitas pelaksanaan fungsi peradilan. Namun dalam hal-hal tertentu masih dimungkinkan terjadi permasalahan teknis terkait dengan akurasi dan keterkinian informasi yang kami sajikan, hal mana akan terus kami perbaiki dari waktu kewaktu. -
The Mystical Unity of Existence – a Look at the Philosophical Interpretations of the Mystics’ View Regarding the Unity Vs
Kom, 2017, vol. VI (1) : 17–32 UDC: 28-587 28-18 DOI: 10.5937/kom1701017A Original scientific paper The Mystical Unity of Existence – A Look at the Philosophical Interpretations of the Mystics’ View Regarding the Unity vs. the Plurality of Existence Shiraz Husain Agha Faculty of Philosophy, AlMustafa International University, Qom, I. R. Iran The Unity of Existence is a concept that was first proposed by mystics. However, this concept has been interpreted in different ways by different groups of scholars. This is due to the fact that these mystics did not always speak in an explicit manner. One of the groups that attempted to interpret this concept was the philosophers. An examination of the works of philos- ophers leads to the conclusion that there are at least 15 different philosoph- ical interpretations of the Unity of Existence. Some of these interpret this concept epistemologically, while others interpret it metaphysically. Some of them are legitimate interpretations of the sayings of the mystics, while others contradict some of the other sayings of the mystics and, therefore, cannot serve as adequate explanations of this mystical concept. Nonethe- less, they can still serve as independent interpretations of the unity vs. multiplicity of the Universe. In this article, the 15 different philosophical interpretations of the mystical unity of existence will be presented and the legitimacy of some of them will be assessed. Another discussion that is of primary importance is the truth or falsehood of these interpretations. This is something that cannot be addressed in this article and, yet, deserves to be examined independently. -
Bektashi Order - Wikipedia, the Free Encyclopedia Personal Tools Create Account Log In
Bektashi Order - Wikipedia, the free encyclopedia Personal tools Create account Log in Namespaces Views Article Read Bektashi OrderTalk Edit From Wikipedia, the freeVariants encyclopedia View history Main page More TheContents Bektashi Order (Turkish: Bektaşi Tarikatı), or the ideology of Bektashism (Turkish: Bektaşilik), is a dervish order (tariqat) named after the 13th century Persian[1][2][3][4] Order of Bektashi dervishes AleviFeatured Wali content (saint) Haji Bektash Veli, but founded by Balim Sultan.[5] The order is mainly found throughout Anatolia and the Balkans, and was particularly strong in Albania, Search BulgariaCurrent events, and among Ottoman-era Greek Muslims from the regions of Epirus, Crete and Greek Macedonia. However, the Bektashi order does not seem to have attracted quite as BektaşiSearch Tarikatı manyRandom adherents article from among Bosnian Muslims, who tended to favor more mainstream Sunni orders such as the Naqshbandiyya and Qadiriyya. InDonate addition to Wikipedia to the spiritual teachings of Haji Bektash Veli, the Bektashi order was later significantly influenced during its formative period by the Hurufis (in the early 15th century),Wikipedia storethe Qalandariyya stream of Sufism, and to varying degrees the Shia beliefs circulating in Anatolia during the 14th to 16th centuries. The mystical practices and rituals of theInteraction Bektashi order were systematized and structured by Balım Sultan in the 16th century after which many of the order's distinct practices and beliefs took shape. A largeHelp number of academics consider Bektashism to have fused a number of Shia and Sufi concepts, although the order contains rituals and doctrines that are distinct unto itself.About Throughout Wikipedia its history Bektashis have always had wide appeal and influence among both the Ottoman intellectual elite as well as the peasantry. -
Sufism Thoughts Murtaza Motahhari
Sufism Thoughts Murtaza Motahhari ... Sabara SUFISM THOUGHTS MURTAZA MOTAHHARI The Relations and Unity Between Intellectuality (Science), Spirituality (Faith) and Morality (Morals) Sabara Research Institute and Religion Development of Makassar BTN Minasa Upa Blok L18/22 HP: 085242110913 Email: [email protected] Abstract: This paper is a review of Sufism thoughts of a contemporary Iranian thinker, namely Murtaza Motahhari. It focuses on discussing the relation and unity of science, faith, and morals in the frame of Sufism thought. Murtaza Motahhari adopted the view of philosophical sufism or irfan. It deals with the view of Sufism based on the assumptions of rational philosophy in understanding the reality of the inner (spiritual) or irfan ilmi (theoretical) and the practices of sharpening intuitive with the path of mysticism or irfan amali (practical). The process of Suluk journey started from philosophical ma'rifat (ma'rifat ilmi) continued with the practice of Shari'a, congregations, nature, until achieving the true ma'rifat. It is the irfan concept as understood in the spiritual world of Shia. People who follow the irfan is called wise. By following Suluk (mysticism) a Arif will be increasingly forged a soul consciousness to increasingly realize the moral act in practical terms. Irfan is built on the foundation of philosophy about theology and teopani as forming the spiritual consciousness actualized through amaliah and akhlakul karimah. Maqamat reached and passed is what is achieved by a Arif through his work. Meanwhile, hal is what alight heart of a Arif. There are six maqams passed in Irfan, namely maqam nafs, maqam qalb, maqam, spirit, maqam sirr, maqam khafy, and maqam akhfa. -
MENTIONED in the HOLY QURAN and HADITH Habiba Sajid1*, Salma Amir2, Muhammad Imran1 1
Sajid et al RJLBPCS 2019 www.rjlbpcs.com Life Science Informatics Publications Original Research Article DOI: 10.26479/2019.0502.64 MEDICINAL PLANTS AND THEIR USES; MENTIONED IN THE HOLY QURAN AND HADITH Habiba Sajid1*, Salma Amir2, Muhammad Imran1 1. Department of Islamic studies, National College of Business administration and Economics, Bahawalpur Campus. 2. Department of Pharmacy Practice, The Islamia University, Bahawalpur. ABSTRACT: Islam is the most comprehensive religion, which presents the elasticity to respond new technologies and a complete way for living. In Islam, ethical teachings of biomedical ethics are linked with Holy Quran and Prophet Muhammad (PBUH). The present study is a part of check list of medicinal plants and their uses enlisted in Holy Quran. Approximately; 14 Plant species belongs to different families were reported, having distinctive medicinal properties, chemical constitutions and their distribution pattern in the world. This study described a wide range of plants mentioned in the Holy Quran and Hadith to symbolize holy plants such as fig, olive, date palm, and pomegranate or aroma plant such as zinger, basil and nutritious plant such as onion and garlic. Centuries ago, Quran has mentioned the beneficial properties of many food stuffs, and today scientists have found a part of them through many studies, it helps to realize the greatness of God. It is concluded that herbal medicines are being widely used in the world because of better cultural accept ability, least injurious with none or much reduced side effects. KEYWORDS: Medicinal Plants, Holy Quran, Islamic medicine, Medicinal Constituents and their uses. Corresponding Author: Habiba Sajid* Department of Islamic studies, National College of Business administration and Economics, Bahawalpur Campus.