Special Event, Eid al-Ghadir

🌿 الْحَمْدُ لِلَّهِ الَّذِی جَعَلَنَا مِنَ الْمُتَمَسِّکِینَ بِوِلاَیَهِ أَمِیرِ الْمُؤْمِنِینَ وَ الْأَئِمَّهِ عَلَیْهِمُ السَّلاَمُ🌿

🌐 In-Person, in English

Date
Thursday June 27th, 2024
7:15-10:00 pm (Eastern Time)

Location
MIT SidneyPacific, MP room, 70 Pacific St, Cambridge, MA 02139

Lecture:
"The Crisis of Muslim History: Religion and Politics in Early Islam", in English, Dr. Sadik Kassim

Schedule
7:15-7:20 Quran Recitation
7:20-7:45 Dua Kumayl
7:45-8:45 Lecture and Q&A
8:47-9:05 Prayer
9:05-9:15 Poem, Ziyarat Amin Allah
9:15-10:00 Dinner

- About Speaker (Bio)

@zekrMIT

برنامه ویژه عید غدیر، جمعه ۳۰ جولای ۲۰۲۱، ام آی تی

«چرا واقعه غدير مهم است؟»
دکتر حسن انصاری
موسسه مطالعات پیشرفته، پرینستون، نیوجرسی

در اين جلسه درباره زمينه های معرفی حضرت امير (ع) به عنوان رهبر جامعه نوپای اسلامی از سوی پيامبر اکرم (ص) در غدير خم سخن گفتيم. اينکه چرا با وجود غدير سقيفه شکل گرفت؟ درباره زمينه های سقيفه صحبت شد و ماهيت انتصاب ابوبکر به عنوان خليفه از سوی جمعی محدود و بدون مشورت با همه نمایندگان جامعه مدینه در جریان سقيفه مورد بحث قرار گرفت. ارتباط دو حديث غدير و ثقلين را بحث کرديم و نشان داديم که پيامبر نمی توانست نسبت به سرنوشت امت و جامعه نوپای خود بی تفاوت باشد. غدير معرفی الگوی دينی، تربيتی، اخلاقی، اجتماعی و ولايتی پيامبر (ص) بود. معنای کلمه مولا را در حدیث غدیر توضیح دادیم و گفتیم که به کارگيری اين واژه در متن حديث خود نشان دهنده اصالت این حدیث و تعلق آن به عصر پيامبر (ص) است.

@azbarresihayetarikhi
@zekrMIT

درس گفتارهای تاریخ اندیشه و تمدن اسلامی

🌐 بصورت مجازی، به فارسی

«تاريخ تحول انديشه اعتقادی اماميه»
توسط دکتر حسن انصاری

جلسه نهم، سه شنبه ۲۵ جون، ۸:۰۰ تا ۱۰:۰۰ شب به وقت شرق آمریکا

موضوع:
واقعه غدیر (بخش اول)

لینک شرکت در وبینار:
Zoom Webinar (lecture series),
https://mit.zoom.us/j/93933325521
Meeting ID: 939 3332 5521

#تاريخ_تحول_انديشه_اماميه_سده_دوم_و_سوم
@azbarresihayetarikhi
@zekrMIT

Special Event, Eid al-Ghadir

🌿 الْحَمْدُ لِلَّهِ الَّذِی جَعَلَنَا مِنَ الْمُتَمَسِّکِینَ بِوِلاَیَهِ أَمِیرِ الْمُؤْمِنِینَ وَ الْأَئِمَّهِ عَلَیْهِمُ السَّلاَمُ🌿

🌐 In-Person, in English

Date
Thursday June 27th, 2024
7:15-10:00 pm (Eastern Time)

Location
MIT SidneyPacific, MP room, 70 Pacific St, Cambridge, MA 02139

Lecture:
"The Crisis of Muslim History: Religion and Politics in Early Islam", in English, Dr. Sadik Kassim

Schedule
7:15-7:20 Quran Recitation
7:20-7:45 Dua Kumayl
7:45-8:45 Lecture and Q&A
8:47-9:05 Prayer
9:05-9:15 Poem, Ziyarat Amin Allah
9:15-10:00 Dinner

- About Speaker (Bio)

@zekrMIT

https://www.youtube.com/watch?v=yquyY2gDFeQ&list=PLRagz8v-1fF4nCaUjiJKfaYOjKShDX_h3&t=1s

"Dhu al-Qarnayn in the Quran", Lecture 4
speaker: Dr. Farhad Ghoddoussi

June 2, 2024
#Dhu_al_Qarnayn_in_Quran

"Dhu al-Qarnayn in the Quran"
Summary of Lecture 4 (in 2 Parts),

Part 1/2:
In the fourth lecture of this series, the Story of Dhu al-Qarnayn in the Qur'an (Q18: 83-102), we focused on the relationship between this story in the Qur'an and the late antique syriac text titled " Neṣḥānā d-Aleksandrōs" (literally “the victory of Alexander") which western scholarship often refer to it as the Syriac Alexander Legend.

The Syriac Alexander Legend, was published by E.A.W. Budge in 1889. Until recently a consensus was established among the western scholars that this text was composed during the reign of Emperor Heraclius (r. 610– 641 C.E.), a contemporary of Prophet Muhammad (S.A.) (570- 632CE).

Tommaso Tesei in his book "The Syriac Legend of the Alexander's Gate" has argued that an earlier version of the text was produced during the reign of Justinian I (r. 527– 565C.E.).

This text has been preserved in five manuscripts, all written in East Syriac script and produced from early 18th until late 19th centuries, which leaves open the possibility of editorial changes after the appearance of Islam.

The Legend of Alexander presents a Christianized version of Alexander and it is composed of three main parts. 1) Travels of Alexander to Egypt and then to the shores of Fetid Sea, his travels to where sun sets and to where it rises. 2) The trip to the great mountain somewhere in Caucasia or northern Mesopotamia. Seeing the delegate of the people who were concerned of the barbaric behavior of the Huns and among their chieftain two were named as Gog and Magog. Building a gate to close a breach in the great mountain and relaying a prophecy predicting the future raids by the Huns. 3) The war and then the peace agreement of Alexander with Tubarlaq the Persian king.

Clearly the Quranic pericope of Dhu al-Qarnayn has some similarities with the first two parts of Neṣḥānā.

In 2007 Kevin van Bladel published an article titled ‘The Alexander Legend in the Qurʾan 18:83-102’, in ‘The Qur'an in its Historical Context’ edited by G. S. Reynolds. This article has proven to be a substantial contribution to understanding the background of the Dhu al-Qarnayn pericope in Surah al-Kahf, (‘The Cave’).

The primary thesis of Van Bladel’s paper is that the story of Dhu al-Qarnayn essentially depends on the ‘Neṣḥānā d-Aleksandrūs’. Theodore Noldeke about 100 years before van Bladel was the first person who hinted to the similarities between Dhu al-Qarnayn pericope in the Qur'an and the Syriac Alexander Legend. Van Bladel work is interesting, and he demonstrates that there certainly exists some relationship or similarity between these two texts.

However, relying on the paper by Taha Soomro titled "Did the Qur'an borrow from the Syriac Legend of Alexander? " we argued that van Bladel consistently lets his comparisons go too far and often misreads the source texts in trying to find points of commonality between the Qur'an and the Legend. This, in turn, causes his thesis, that the Quranic account is essentially derived from the Neṣḥānā, appear stronger than it is.

We argued that the Syriac Legend of Alexander and the Quranic account of Dhu al-Qarnayn do not share a direct relationship between them, that is rather than one text being dependent on the other they independently draw upon a shared tradition found in the Late Antique Near East.

#Dhu_al_Qarnayn_in_Quran

@zekrMIT

"Dhu al-Qarnayn in the Quran"
Summary of Lecture 4 (in 2 Parts),

Part 2/2:
Evidences against Van Bladel’s thesis, that the Qur’an is essentially retelling the Neṣḥānā, are several, which we discussed them in detail during the lecture.

Firstly, one sees that the Syriac account and the Quranic one are different in many places, even pertaining to specific events, descriptions and turns of phrase that Van Bladel has previously posited as a similarity. These differences point against a direct Quranic borrowing of the Neṣḥānā.

Secondly, the languages of the two texts provide additional reasons to believe that the two texts do not rely upon each other. Broadly speaking, the Arabic language of the Dhu al-Qarnayn narrative in the Qur'an is very much exclusive to it, with no singular words borrowed from the Syriac of the Legend. For a text so short, it is significant that we see as many as seven instances where the Dhu al-Qarnayn narrative could have used a cognate matching the Syriac text but did not. This is in line with the general dissimilarity of language between the two texts, which even Van Bladel admits. Travis Zadeh rightly notes that there is “significant divergence” between the language of the Quranic text and the Syriac Legend exists and it may have not been a direct intertext for the Qur’an”

Therefore in conclusion the Syriac Legend of Alexander and the Quranic account of Dhu al-Qarnayn do not share a direct relationship (intertextuality) between them, but instead independently draw upon a shared tradition found in the Late Antique Near East. That is, most probably the Qur’an and the Neṣḥānā are independent witnesses to a common tradition.

#Dhu_al_Qarnayn_in_Quran

@zekrMIT

تاريخ تحول انديشه اعتقادی اماميه، دکتر حسن انصاری

«بر اساس چند سند از سده دوم و اوائل سده سوم قمری»

واقعه غدير، بخش اول

جلسه نهم: در اين جلسه با ارائه پيشينه بحث خلافت در عصر پيامبر (ص) و با توضيح فضای سياسی و اجتماعی جزيرة العرب و رقابت ها و منازعات در ميان قبائل از يک سو و جايگاه سياسی پيامبر از سوی ديگر تحليل تازه ای از واقعه غدير به دست داده ايم. در اين چارچوب تفصيلا سخنرانی اخير آقای دکتر عبدالکريم سروش درباره غدير را نقد کرده ايم. (۲۵ جون، ۲۰۲۴)

* در يکجا در ذکر نام شورای عمر به سهو به جای عثمان نام ابو عبيده جراح آمده که خطاست.

#تاريخ_تحول_انديشه_اماميه_سده_دوم_و_سوم

@azbarresihayetarikhi
@zekrMIT

بخش دوم از این درسگفتار که اختصاص به واقعه غدیر دارد شنبه ۲۹ جون ساعت ۵:۰۰ تا ۷:۰۰ بعد از ظهر به وقت شرق آمریکا برگزار می‌شود.

درس گفتارهای تاریخ اندیشه و تمدن اسلامی

🌐 بصورت مجازی، به فارسی

«تاريخ تحول انديشه اعتقادی اماميه»
توسط دکتر حسن انصاری

جلسه نهم (تکمیلی)، شنبه ۲۹ جون، ۵:۰۰ تا ۷:۰۰ بعد از ظهر به وقت شرق آمریکا

موضوع:
واقعه غدیر (بخش دوم)

لینک شرکت در وبینار:
Zoom Webinar (lecture series),
https://mit.zoom.us/j/93933325521
Meeting ID: 939 3332 5521

#تاريخ_تحول_انديشه_اماميه_سده_دوم_و_سوم
@azbarresihayetarikhi
@zekrMIT

Repressor of Anger (Kadhim): Title of Imam Musa ibn Jafar (a), by H. I. Doagoo (presented Feb 4, 2024, MIT)

https://www.youtube.com/watch?v=IFghsyracwc&t=43s

@zekrMIT

درس گفتارهای تاریخ اندیشه و تمدن اسلامی

🌐 بصورت مجازی، به فارسی

«تاريخ تحول انديشه اعتقادی اماميه»
توسط دکتر حسن انصاری

جلسه دهم (آخر)، یکشنبه ۳۰ جون، ۸:۰۰ تا ۱۰:۰۰ شب به وقت شرق آمریکا

🔸لطفا به زمان برگزاری این جلسه توجه بفرمایید.
(باعرض پوزش برای تغییر بوجود آمده بخاطر برنامه مدرس جلسه)

لینک شرکت در وبینار:
Zoom Webinar (lecture series),
https://mit.zoom.us/j/93933325521
Meeting ID: 939 3332 5521

#تاريخ_تحول_انديشه_اماميه_سده_دوم_و_سوم
@azbarresihayetarikhi
@zekrMIT

▫️Summaries,
We have discussed the story (pericope) of Dhu al-Qarnayn in the Qur'an (Q18:83-102) in two sets of independent but related lectures: A Series of Four Lectures and A Set of Two Tafsir Discussions.

Series of Four Lectures:
In the first lecture, we looked to these Quranic verses, their commentary, the structure of the surah 18 al-Kahf and the relation of the Dhu al-Qarnayn story with the other stories in this surah. It was stressed that a close reading of the verses of the story of Dhul al-Qarnayn, in distinction with some other stories of the Qur'an, does not necessitate a miraculous understanding of this story including the nature of the means and powers which was given to him and his trips were not atypical of the trips of Kings at his time.

In the second lecture, we looked to the hadiths which have been narrated in Shi'i hadith books in relation to these verses using Tafsir al-Burhan compiled by Syed Hashim ibn Sulaiman Al-Bahrani (d. 1107AH) and we also looked to the summary of Shii and Sunni hadiths related to the Dhu al-Qarnayn story as was listed and discussed by Allamah Tabatabai in Tafsir al-Mizan. Overall in agreement with the Allamah Tabatabai evaluation of these hadiths, it was concluded that it is more fruitful in not trying to understand the Quranic verses in the frame of narrations.

In the third lecture, as a prelude to the discussion of the historical candidates for Dhu al-Qarnayn we looked to the features which can be extracted from the verses of the Qur'an that a historical candidate for Dhu al-Qarnayn should satisfy. Then we looked briefly to the two leading historical candidates for Dhu al-Qarnayn, Cyrus II the Achaemenid King of Persia (d.530 BC) and Alexander III the Great the Macedonian King (d.323 BC) and discussed whether they satisfy the features extracted from the Quranic verses.

In the fourth lecture, we focused on the relationship between this story in the Qur'an and the late antique Syriac text titled "Neṣḥānā d-Aleksandrōs" (literally “the victory of Alexander") which western scholarship often refer to it as the Syriac Alexander Legend, and its implications. It was concluded that the Quranic pericope of Dhu al-Qarnayn has some similarities and relation with the first two parts of Neṣḥānā. But contrary to what some western scholars has claimed it was argued that there is no direct relationship (intertextuality) between them, but instead Qur'an and Neshana are independent witnesses to a shared tradition found in the Late Antique Near East.

Set of Two Tafsir Discussions:
In the first lecture of Tafsir, we discussed verses of 83 to 89 of Surah 18 Al-kahf. We also looked to the other instances of the usage of the words سبب (means, course) and کل شئ in the Qur'an, which are important in the understanding of the story of the Dhu al-Qarnayn.

In the second lecture of Tafsir, we discussed the verses 90-102 of the Surah 18 al-Kahf. We had a more detailed discussion of the word dakka' (َدكّآء) in Q18:98 in relation to barrier made by Dhu al- Qarnayn to protect people from Gog and Magog.

#Dhu_al_Qarnayn_in_Quran

@zekrMIT

فَمَنْ حَاجَّک فِیهِ مِن بَعْدِ مَا جَاءَک مِنَ الْعِلْمِ فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَکمْ وَنِسَاءَنَا وَنِسَاءَکمْ وَأَنفُسَنَا وَأَنفُسَکمْ ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَتَ الله عَلَی الْکاذِبِینَ. (سوره آل‌عمران، ۶۱)