al-Azhar

‫ﻣﺎﻳﻮ‬ 14 ‫ﺻﻼة‬ ‫وﻓﺦ‬ ‫اﻟﻘﺪس‬ ‫وﻧﺼﺮة‬ ‫ﺗﻜﺘﺐ:اﻷزﻫﺮ‬ ‫اﻟﺪﻳﻦ‬ ‫ﺟﻤﺎل‬ ‫ﻫﺒﺔ‬ ‫د.‬ 2020 ,3 ‫ﻣﺎﻳﻮ‬ ‫ﺗﺤﺪﻳﺚ‬ ‫أﺧﺮ‬ ‫اﻷﻫﺎﻟﻲ‬ ‫ﺟﺮﻳﺪة‬ ‫ﻛﺘﺐ‬  190  Share   190  Share  ‫اﻷﻫﺎﻟﻲ‬ ‫ﺟﺮﻳﺪة‬ ‫اﻟﺴﺎﺑﻖ‬ ‫اﻟﻤﻮﺿﻮع‬  ‫ﺟﺪﻳﺪة‬ ‫إﻳﺠﺎﺑﻴﺔ‬ ‫ﺣﺎﻟﺔ‬ 272 ‫ﺗﺴﺠﻴﻞ‬ ‫اﻟﺼﺤﺔ:‬ ‫وﻓﺎة‬ ‫ﺣﺎﻟﺔ‬ ‫ﻛﻮروﻧﺎ..و41‬ ‫ﻟﻔﻴﺮوس‬  ‫اﻟﺘﺎﻟﻲ‬ ‫ﺑﺪوي‬ ‫ﺑﺎﻟﻔﻴﺪﻳﻮ..ﻣﺠﺪي‬ ‫ﺷﺎﻫﺪ‬ ‫ﺳﻌﻴﺪ":ﺣﺪﻳﺚ‬ ‫ﻓﻲ"ﻧﻬﺎرك‬ ‫أﺛﻠﺞ…‬ ‫اﻟﻌﻤﺎل‬ ‫ﻋﻴﺪ‬ ‫ﻓﻲ‬ ‫اﻟﺮﺋﻴﺲ‬ ‫ﻣﺮﻛﺰ‬ ‫ﻛﻔﺎءة‬ ‫رﻓﻊ‬ ‫ﺗﺒﺤﺚ‬ ‫"اﻟﺰراﻋﺔ"‬ ‫ﺳﻮﻳﻒ‬ ‫ﺑﺒﻨﻰ‬ ‫اﻟﺼﻨﺎﻋﻲ‬ ‫اﻟﺘﻠﻘﻴﺢ‬ ‫اﺧﺘﺒﺎرات‬ ‫:اﺳﺘﻜﻤﺎل‬ ‫اﻟﻨﻘﻞ‬ ‫وزﻳﺮ‬ ‫اﻷﺧﻴﺮة‬ ‫واﻟﻠﻤﺴﺎت‬ ‫اﻟﺘﺸﻐﻴﻞ‬ ‫ﺑﺎﻟﻤﺘﺮو…‬ ‫اﻟﺜﺎﻟﺚ‬ ‫اﻟﺨﻂ‬ ‫ﻟﻮﺿﻊ‬ ‫اﻟﺴﺎﺑﻖ‬  ‫ﻣﺘﺎﺑﻌﺎت‬ ‫ﻣﺘﺎﺑﻌﺎت‬ ‫ﻣﺘﺎﺑﻌﺎت‬ * ‫اﺳﻤﻚ‬ * ‫اﻻﻟﻜﺘﺮوﻧﻲ‬ ‫ﺑﺮﻳﺪك‬ :Connect with ‫ﺗﻌﻠﻴﻘﻚ‬ ‫ﻟﺘﺮك‬ ‫اﻟﺘﺴﺠﻴﻞ‬ ‫ﻳﺮﺟﻲ‬ ‫ﻟﻠﺘﻌﻠﻴﻖ‬ ‫ﺷﻜﺮا‬ ‫ﻣﻮﻗﻌﻚ‬ Save my name, email, and website in this browser for the next time I comment ‫ﺗﻌﻠﻴﻘﻚ‬ ‫اﻧﺸﺮ‬ ‫ﺗﻌﻠﻴﻘﻚ‬ Login With Facebook 뀀 Login With Google 뀞 Login With Twitter 뀁 뀈 뀈 Youtube Join us on Youtube 뀞 뀞 +Google Join us on Google 뀁 뀁 Twitter Join us on Twitter 뀀 뀀 Facebook Join us on Facebook ‫ﺑﻨﺎ‬ ‫اﺗﺼﻞ‬ ‫اﻟﺘﺠﻤﻊ‬ ‫ﺣﺰب‬ ‫ﻣﺤﻔﻮﻇﺔ.‬ ‫اﻟﺤﻘﻮق‬ ‫ﺟﻤﻴﻊ‬-2019 © khaled abdelrady : ‫ﺗﺼﻤﻴﻢ‬ ‫ﻣﺘﺎﺑﻌﺎت‬ ‫اﻳﻀﺎ‬ ‫ﻳﻌﺠﺒﻚ‬ ‫ﻗﺪ‬ ‫اﻟﻜﺎﺗﺐ‬ ‫ﻟﻨﻔﺲ‬ ‫اﻗﺮأ‬ ‫ﺗﻌﻠﻴﻖ‬ ‫اﺗﺮك‬   뀀 Facebook Likes 뀁 477 Followers 뀞 +Google Followers 뀈 Youtube Subscribers | od 2 1  ‫اﻟﺘﺎﻟﻲ‬ ‫ﻣﺎﻳﻮ‬ ‫ﻣﺎﻳﻮ‬ 6 6 ‫ﻳﻨﻄﻠﻖ‬ ‫ﻫﻮﻧﺮ‬ ‫ﻋﺎﺋﻠﺔ‬ ‫ﻓﻰ‬ ‫ﻋﻀﻮ‬ ‫أﺣﺪث‬ ‫ﻳﻨﻄﻠﻖ‬ ‫ﻫﻮﻧﺮ‬ ‫ﻋﺎﺋﻠﺔ‬ ‫ﻓﻰ‬ ‫ﻋﻀﻮ‬ ‫أﺣﺪث‬ ‫اﻹﻧﺘﺮﻧﺖ‬ ‫ﻋﺒﺮ‬ ‫اﻹﻧﺘﺮﻧﺖ‬ ‫ﻋﺒﺮ‬  2020 ,2 ‫ﻣﺎﻳﻮ‬  ‫ﺷﻬﺎب‬ ‫أﺷﺮف‬ ‫وﺗﻚ‬ ‫ﻋﻠﻮم‬ ‫اﻟﺮﻗﻤﻴﺔ‬ ‫اﻟﻤﻬﺎرات‬ ‫ﻟﺘﻨﻤﻴﺔ‬ ‫ﺗﻌﻠﻴﻤﻴﺔ‬ ‫ﻣﻨﺼﺔ‬ ‫ﻣﺠﺎﻧﻲ…‬ ‫ﺗﺪرﻳﺒﻲ‬ ‫وﺑﺮﻧﺎﻣﺞ‬ ‫اﻷﺳﺎﺳﻴﺔ‬ 2020 ,16 ‫أﺑﺮﻳﻞ‬ ‫ﺑﻴﻦ‬ ‫ﺷﺒﻜﺎﺗﻬﺎ‬ ‫ﺳﻌﺔ‬ ‫ﺗﺰﻳﺪ‬ ‫ﻣﺼﺮ"‬ ‫"اورﻧﭻ‬ ‫اﻟﺤﺠﺮ…‬ ‫ﻣﺴﺘﺸﻔﻴﺎت‬ ‫ﻣﻮاﻗﻊ‬ 2020 ,16 ‫أﺑﺮﻳﻞ‬ ‫ﻣﺴﺘﺸﻔﻴﺎت‬ ‫ﺑﺠﻤﻴﻊ‬ ‫ﻣﺠﺎﻧﻲ‬ ‫أرﺿﻲ‬ ‫إﻧﺘﺮﻧﺖ‬ ‫ﻟﻼﺗﺼﺎﻻت‬ ‫اﻟﻤﺼﺮﻳﺔ‬ ‫ﻣﻦ‬ ‫ﺑﺎﻟﺠﻤﻬﻮرﻳﺔ‬ ‫اﻟﻌﺰل‬ 2020 ,16 ‫أﺑﺮﻳﻞ‬ ‫اﻟﺴﺎﺑﻖ‬  ‫اﻋﻼن‬ ‫ﻣﻌﻨﺎ‬ ‫اﺑﻘﻰ‬ ‫وﺗﻚ‬ ‫ﻋﻠﻮم‬ ADS 뀀 뀁 뀞 뀈 Sign In  2020 ,4 ‫ﻣﺎﻳﻮ‬ ‫اﻹﺛﻨﻴﻦ,‬ ‫ﺑﻨﺎ‬ ‫اﺗﺼﻞ‬ ‫اﻟﺘﺠﻤﻊ‬ ‫ﺣﺰب‬

The paper analyses the impact of women's participation in the role of a Kazi or Muslim Marriage Registrar in combating patriarchy in India, a Muslim minority country. It argues that the patriarchal system has played a vital role in crushing the Women's Right in so much as that recently two women claiming to be the first Kazis in Rajasthan have run into trouble with the clerics, almost all of whom have out rightly rejected their new designation or stated that they cannot perform certain religious rituals which male Kazis can. This paper looks at how it took India almost five decades since its independence from the British to have the first women Kazi in the year 2004 even though the Kazis Act 1880 and The Bengal Muhammadan Marriages and Divorces Registration Act, 1876 (Act 1 of 1876), dealing with the appointment of Kazi does not bar the women to hold the said office.

Hai Weiliang a.k.a. Badr al-Din (Hayy) al-Sini (1912–?), a Chinese Muslim from rural Hunan, led a deeply transnational life. Hai was the only Chinese Muslim known to have studied in both India and Egypt in the modern period, spending considerable time at the Nadwat al-‘Ulama in Lucknow and al-Azhar in Cairo. After Chinese, he learned four more languages in two decades: Arabic, Urdu, English, and Persian. While the Second World War transformed him into a Guomindang diplomat, his time at the Nadwa and al-Azhar in the 1930s was largely devoted to questions of Islamic unity. Hai first pursued these questions in a doctrinal mode informed by Salafi currents, then in a political mode influenced by his translation of Iqbal’s “Allahabad address.” His move to Cairo brought him closer to the network of al-Fath and its editor Muhibb al-Din al-Khatib, a strong voice on behalf of Islamic unity, but geopolitics soon intervened. Disillusioned by the failure of the East Turkistan Republic, Hai coped by turning toward a cultural-historical mode of imagining Islamic unity, one that required no immediate political action. The eventual result was his Arabic-language opus, Relations between the Arabs and China (1950). Overall, Hai’s story defies both Sino-centric and Arabo-centric understandings of Chinese Islam, showing that early-twentieth-century Chinese Islam can be used to write a highly integrated history of the modern Islamic world. To that end, this article contrasts Hai’s numerous Arabic and Chinese writings to show how he embodied the tensions between national and transnational community felt across the Islamic world during this period.

The aim of the research was to create a model for sustainable socio-economic development in selected informal areas of Cairo, through collaboration of NGO members, informal area inhabitants and designers.
The objectives were as follows:
Using design intervention to develop more effective socio- economical empowerment program for informal areas through NGOs
Repositioning the role of designer in relation to social change
Providing a sustainable project that lives on after the designer has left.

After conducting field research, including extensive interviews with NGO project managers, it was concluded that many of their economic development programs were having limited impact, and new strategies were needed. The selected strategy was to bring design thinking to the development of new product lines to be made by women in informal areas. The concept was to implement a well branded line of clothing targeted to a specific market segment; to be promoted through social media; sold through an online store; to be manufactured by informal area inhabitants, thus the money gained will be returned to the informal area inhabitants.

Therefore a pilot project was implemented for 12 months, where 4 trails were made in 4 different informal areas until acceptable quality of products were produced. The concept is creating a sewing workshop in the homes of the informal area inhabitants where they produce clothes designed through participatory workshops where potential customers are gathered to design for their needs. Then the NGO team uses online marketing to sell the products through a well-branded online shop.

Consequently, after holding 4 participatory workshops, 16 products where selected and produced and eventually promoted through Facebook and Instagram. This resulted in the informal area inhabitants gaining a minimum of 30 LE per piece rather than their previous pricing (2 LE, 7 LE and 14 LE).

... Also see Michael E. Marmura, “Ghazali's Attitude to the Secular Sciences and Logic,” in Essays on Islamic Philosophy and Science, ed. George F. Hourani (Albany, NY: State University of New York Press, 1975), 100–9. 39) al-Ghazālī, Deliverence, 65. ...

For those who cannot afford the book, please email me at: [email protected], and I'll try to direct you to where you can find the most affordable version of the book.

The Arab revolutions of 2011 were a transformative moment in the modern history of the Middle East, as people rose up against long-standing autocrats throughout the region to call for ‘bread, freedom and dignity’. With the passage of time, results have been decidedly mixed, with tentative success stories like Tunisia contrasting with the emergence of even more repressive dictatorships in places like Egypt, with the backing of several Gulf states.

Focusing primarily on Egypt, this book considers a relatively understudied dimension of these revolutions: the role of prominent religious scholars. While pro-revolutionary ulama have justified activism against authoritarian regimes, counter-revolutionary scholars have provided religious backing for repression, and in some cases the mass murder of unarmed protestors.

Usaama al-Azami traces the public engagements and religious pronouncements of several prominent ulama in the region, including Yusuf al-Qaradawi, Ali Gomaa and Abdallah bin Bayyah, to explore their role in either championing the Arab revolutions or supporting their repression. He concludes that while a minority of noted scholars have enthusiastically endorsed the counter-revolutions, their approach is attributable less to premodern theology and more to their distinctly modern commitment to the authoritarian state.

Urban parks can play a very important role in developing and enhancing the human behavior and activities for all the users, especially the local users within the surrounding area, although it was rarely discussed before about the relation between the landscape design of the parks and how it influence the type of activities happening inside it. The main goal of this research is to reach an integrated coinage for the open parks in the historical old cities. This coinage can offer the reasonable explanations for the relation between historic landscape design and the behavior and activities inside the space.

Shaykh Ṭanṭāwī Jawharī was an Egyptian exegete known for having produced a scientific interpretation of the Qurʾān. A pioneering scholar in terms of familiarising the people of his time with many previously neglected matters regarding Islam and science, his publications shocked the Cairo educational system and other Muslim places of learning in the early twentieth century.

This book examines the intersection between Ṭanṭāwī Jawharī and Egyptian history and culture, and demonstrates that his approach to science in the Qurʾān was intimately connected to his social concerns. Divided into three parts, part one contains three chapters which each introduce different aspects of Ṭanṭāwī Jawharī himself. The second part explores the main aspects of his tafsīr, discussing his approach to science and the Qurʾān, and how he presented Europeans in his tafsīr, and then addressing the impact of his tafsīr on wider Muslim and non-Muslim society. The third section draws attention to the themes from all 114 sūras of the Qurʾān that are discussed within his commentary. It then analyses the current status of his views and the post-Jawharism perspective on science and the Qurʾān, both today and in an imaginary future, in 2154.

Providing new English translations of Ṭanṭāwī Jawharī’s work, the book delivers a comprehensive assessment of this unique figure, and emphasises the distinctive nature of his reading of the Qurʾān. The book will be a valuable resource for anyone studying modern Egypt, the Qurʾān, Islam and Science, and scientific interpretation and inimitability.

This magisterial thesis deals with the treatise written by Bosnian Alim Mehmed Handžić (1906-1944) Al-Jawhar al-Asna fi Tarajim Ulama wa Shu'ara Bosna ('The Priceless Pearl, Concerning the Biographies of Bosnia's Ulama and Poets"), which was published in Cairo in 1930. As the title suggests, is a contemporary Arabic Tabaqat (biographical dictionary) work concerned with Bosnia's Islamic scholars and poets. In the 1920s, following the secularization of Turkey and the closing of Istanbul's Madrasas, the traditional fountainhead for Bosnian Ulama, many Bosnian would-be Ulama arrived at the hallowed halls of al-Azhar al-Sharif, only to find an insurmountable wall of bureaucratic obtuseness, due to aspersions cast over their Islamic learning, and competence. Mehmed Handžić, himself a brilliant student at al-Azhar, has taken it upon himself to vouch for the orthodoxy and competence of his countrymen, by writing a Tabaqat work (a distinctly Arabic-Islamic literary genre) on Bosnia's many renowned Ulama. It is an impassioned plea for help to the Azhari administration, to open the gates before the newcomers, as Bosnia is Islam's last bastion in Europe, and Islam in Bosnia faces a very serious danger of falling into disrepair or dying out altogether, due to isolation from the rest of the Muslim world, lack of real Ulama, secularizing attempts from a non-Muslim regime and reform attempts from Muslim reformists (both religious and secular). Inter alia, this thesis assesses Handžić's character and his role in Bosnian history, discusses the Tabaqat genre as a whole and the place of al-Jawhar in it, the methodology which guided Handžić in his work, and the portrayal of the Bosnians in this work.

“The Egyptian intellectual Sayyid Al-Qimni passed away on Sunday at the age of 75. In his writings and speeches, Al-Qimni advocated the updating and reforming of the hermeneutics of the Qur’an and Hadith. Some critics charged that his proposal was inspired by a Marxist ideology. Others claimed that Al-Qimni should have refrained from dealing with sacred subjects that must be shielded from any critique.”
Dr. Sayyid Al-Qimni founded the Egyptian Secular Party. He lectured at the meetings of the Party that have been archived on YouTube.
I had expected that by mid-week, some online Arabic newspapers and magazines would have commented on the passing of Sayyid Al-Qimni. Perhaps editors of the Arabic media are hesitant to comment on the work of a controversial scholar whose critique of Islam was considered harsh and quite shocking.

ÖZ
Mısır'da Türkler ve Türk tarihi denilince bin seneden biraz daha uzun bir zaman dilimi akla gelmektedir. Tolunoğulları ile başlayan Türk hâkimiyeti Memlük ve Osmanlı devletleriyle yüzyıllar boyunca devam etmiştir. Mısır'ın siyasi ve kültürel hayatında önemli rol oynamıştır ve bu zaman diliminde Türklerden geriye pek çok kültürel miras kalmıştır. Ancak geride kalan miras yeteri kadar gün yüzüne çıkarılamamıştır. Türkçe yazma eserler başta Türkiye kütüphaneleri olmak üzere dünyanın dört bir yanındaki kütüphanelere dağılmış durumdadır. Modern anlamda yaklaşık yüz elli yıldır bu kütüphanelerdeki yazma eserlerin kataloglama çalışmaları yapılmış ve yapılmaya devam edegelmektedir. Bu çalışmalar sayesinde Türk tarihine ait kültürel, edebi, bilimsel eserlerin listeleri ortaya çıkmakta ve yazma eserler üzerine yapılan bilimsel çalışmalar sayesinde tarihin karanlık noktaları aydınlatılmaktadır. Bu makalede Mısır el-Ezher Şeyhliğine (Meşyehatü'l-Ezher) bağlı yazma eserler kütüphanesinde bulunan Türkçe yazma eserler ana hatlarıyla tanıtılmaya çalışılacaktır. Adı geçen kütüphane, Mısır'da Milli Kütüphane'den sonra ikinci büyük kütüphanedir. Kütüphanede bulunan Türkçe yazma eserler 'Lugat-ı Şarkiyye' koleksiyonunda bulunmaktadır. Lugat-ı Şarkiyye koleksiyonu Türkçe ve Farsça yazma eserlerden meydana gelmiştir. Büyük çoğunluğunu Türkçe eserlerin oluşturduğu koleksiyonda 431 cilt eser bulunmaktadır. Makalede 193 adet Türkçe eser hakkında; eser ismi, yazar ismi, katalog numaraları, varak numarası ve hareke durumuyla ilgili bilgiler verilmiştir. Risale mecmuaları ve Farsça yazmalar bu makalenin kapsamı dışındadır.

ABSTRACT
As the Turks and Turkish history are mentioned in Egypt, a period of a little longer than a thousand years comes to mind. The Turkish sovereignty, which began with the Tulunids, continued with the Mamluk and Ottoman states for centuries. Turks played an important role in Egypt's political and cultural life. During this period, many cultural heritage remained from the Turks. However, the remaining heritage could not be revealed enough.
Turkish manuscripts are scattered around libraries all over the World and in particular to Turkey libraries. For the last 100 years, cataloging of manuscripts in these libraries has been done and continues to be done. Thanks to these studies, lists of cultural, literary and scientific works belonging to Turkish history are revealed and the dark points of history are illuminated thanks to scientific studies on these works.
In this article, Turkish manuscripts in the manuscript library linked to the Egyptian al-Azhar Sheikhdom (Mashhiyat al-Azhar) will be introduced. In this library is the second largest library in Egypt after the National Library. Turkish manuscripts in the library are included in the 'Lugat al-Sharqiyah' collection. Lugat al-Sharqiyah collection consists of Turkish and Persian manuscripts. There are 431 volumes of works in the collection, which consists mostly of Turkish works. In the article, about 193 Turkish works; information such as work title, author name, catalog numbers is given. The works called 'Mecmua' and Persian manuscripts are beyond the scope of this article.

АННОТАЦИЯ
Когда турки и турецкая история упоминаются в Египте, на ум приходит период чуть более тысячи лет. Турецкий суверенитет, который начался с Тулунидaми, продолжался периодом мaмлюков и Османским государствoм на протяжении веков. Турки играли важную роль в политической и культурной жизни Египта. В этот период многие культурные наследства остались от турок. Однако оставшееся наследие не могло быть раскрыто достаточно.
Турецкие рукописи разбросаны по библиотекам по всему миру и, в частности, по библиотекам Турции. В течение последних 100 лет каталогизация рукописей в этих библиотеках велась и до сиx пор продолжается. Благодаря этим исследованиям раскрываются списки культурных, литературных и научных работ, относящихся к истории Турции и освещаются темные точки истории благодаря научным исследованиям этих работ.
В этой статье будут представлены турецкие рукописи в библиотеке рукописей, связанной с египетским аль-Азхар Шейхдом (Mashhiyat al-Azhar). Указанная библиотека является второй по величине библиотекой в Египте после Национальной библиотеки. Турецкие рукописи в библиотеке включены в коллекцию «Лугат аль-Шаркия». Коллекция «Лугат аль-Шаркия» состоит из турецких и персидских рукописей. В коллекции зaнимaет место 431 том работ,  основную чaсть которыx состaвляют турецкие произведения. В этой статье дaется такая информация, как название работы, имя автора, каталожные номера около 193 турецких работ. Cборники рисaле и персидские работы, не вxодят в рaмку этой статьи.

Following Saudi Arabia’s recent announcements on reconstructing its religious narrative in tandem with arrests of key popular preachers, the world’s attention has turned to the parameters of Islamic reform. The following excerpts attend to contemporary changes in Muslim discourses, reforms, and their connection to the Arab Spring’s calls for civil rights:
Excerpt from: “Epilogue,” The Al-Ghazali Enigma and Why Shari'a is Not Islamic Law, 2016- 2017, pp. 218-235

Vi chiedo di non perdere la speranza Avete sofferto tremendamente e io ne sono veramente dispiaciuto. So che nulla può cancellare il male che avete sopportato. È stata tradita la vostra fiducia, e la vostra dignità è stata violata. Molti di voi avete sperimentato che, quando eravate sufficientemente coraggiosi per parlare di quanto vi era accaduto, nessuno vi ascoltava. Quelli di voi che avete subito abusi nei convitti dovete aver percepito che non vi era modo di fuggire dalle vostre sofferenze. È comprensibile che voi troviate difficile perdonare o essere riconciliati con la Chiesa. A suo nome esprimo apertamente la vergogna e il rimorso che tutti proviamo. Allo stesso tempo vi chiedo di non perdere la speranza. È nella comunione della Chiesa che incontriamo la persona di Gesù Cristo, egli stesso vittima di ingiustizia e di peccato. Come voi, egli porta ancora le ferite del suo ingiusto patire. Egli comprende la profondità della vostra pena e il persistere del suo effetto nelle vostre vite e nei vostri rapporti con altri, compresi i vostri rapporti con la Chiesa. So che alcuni di voi trovano difficile anche entrare in una chiesa dopo quanto è avvenuto. Tuttavia, le stesse ferite di Cristo, trasformate dalle sue sofferenze redentrici, sono gli strumenti grazie ai quali il potere del male è infranto e noi rinasciamo alla vita e alla speranza. Credo fermamente nel potere risanatore del suo amore sacrificale -anche nelle situazioni più buie e senza speranza -che porta la liberazione e la promessa di un nuovo inizio. Rivolgendomi a voi come pastore, preoccupato per il bene di tutti i figli di Dio, vi chiedo con umiltà di riflettere su quanto vi ho detto. Prego che, avvicinandovi a Cristo e partecipando alla vita della sua Chiesa -una Chiesa purificata dalla penitenza e rinnovata nella carità pastorale -possiate arrivare a riscoprire l'infinito amore di Cristo per ciascuno di voi. Sono fiducioso che in questo modo sarete capaci di trovare riconciliazione, profonda guarigione interiore e pace.

Glasoviti Univerzitet El-Azhar je od samih početaka bio svjetiljka i svjetlost znanja. U njemu su podučavali ili učili brojni čuveni učenjaci, između kojih su: Ibn Tejmijje, Ibn Hadžer, Ibn Haldun, El-Džeberti, El-Hureši, Ed-Dusuki i dr. Stoga, sasvim je prirodno da među njegovim studentima bude stanovit broj Bošnjaka, odnosno starosjedilačkog stanovništva Bosne. To ne treba da čudi i iznenađuje, posebno ako uzmemo u obzir da je osnivač Kaira i Univeziteta El-Azhar po porijeklu Bošnjak -Dževher Sicilijanac (Es-Sikilli), koji ga je osnovao 969. godine.

Religion has been always at the crux of Egypt’s domestic and foreign policies. Egypt’s different political regimes since former president Gamal Abdel Nasser have employed religion in order to enhance their internal legitimacy, counterbalance religious actors (mainly Islamists), and expand their external influence in the Muslim world. In doing so, the executive branch, namely the presidency, has continuously attempted to control religious institutions and shape their message. However, these attempts have impacted the role, mission, and image of religious institutions domestically and internationally. This is particularly the case under Sisi’s regime, whose relentless attempts to control religious institutions, and particularly Al-Azhar, to serve his political agenda have undermined Egypt’s religious soft power.

East Africa´s most loathsome tyrannies, Sudan (Real Ethiopia) and Abyssinia (Fake Ethiopia), are characterized by many similarities that in and by themselves bear witness to the fact that the same evil plan has been implemented in both realms to plunge the local populations into underdevelopment, abject poverty, monstrous oppression and deliberate genocide.
First published in:
http://www.americanchronicle.com/articles/view/143394

Republished in:
http://www.oromoparliamentarians.org/English/Facts%20about%20Oromo/Ethiopia%20and%20Sudan%20fake%20history.htm
and
http://www.egyptsearch.com/forums/ultimatebb.cgi?ubb=get_topic;f=15;t=002624

Mamd, Abd al-alm Abd al-alm Mamd (1910-78), a leading f scholar of the 1960s and 70s in Egypt and reformist rector of al-Azhar Mosque University during the period of Sadat's presidency (1970-81), is credited for his dedication to al-Azhar and for popularising f knowledge through his publications and radio broadcast. His commitment to revitalising Islamic knowledge earned him the honorary title of "the al-Ghazl of the twentieth century." Since 1979 his mawlid (annual birthday festival) has been celebrated in al-Salm, his home village in the Nile Delta. This two-day ceremony, which is announced in national newspapers and broadcast by radio and TV stations, has become the government model of a modern mawlid in contrast to the mainstream popuar mawlids which are regarded as the antithesis of public Islam. Abd al-alm Mamd belonged to the last generation of Egyptian scholars to receive a comprehensive training as an Azhar student before the university was divided into colleges, but he was also one of the earliest to acquire first-hand experience of Western scholarship. After receiv

This guide is meant to help you doing research on Islamic manuscripts in Cairo (Maktabat al-Azhar, Dār al-kutub, Maʿhad al-makhṭūṭāt). The section on Dār al-kutub is a short follow-up to the in-depth review of Noah Gardiner (here) who explained how to gain access to the manuscripts in the Bāb al-Khalq branch of the Dār al-Kutub. The present guide is not as comprehensive as Gardiners but walks you through the whole process and gives you some more hints on how to access the three most important manuscript collections in Egypt.

Update 12/20/2019: Please note that the online-search website of Maʿhad al-Maḫṭūṭāt has changed. Now you can access their database here:

http://www.malecso-alnadeem.cf/cgi-bin/koha/opac-search.pl

Please also note that this guide has not been updated since its publication.

This paper explores some forms of female identity in post-revolutionary Egypt. It analysis two documents issued on Muslim women’s rights after the 2011 uprising. The first one is Al-Azhar Position Paper on Women’s Rights (Waṯīqat al–Azhar lil-mar’ah), issued in 2013. The second one is Alexandria Declaration on Women’s Rights in Islam (I‘lān al–Iskandariyyah ḥawla “ḥuqūq al–mar’ah fī’l–islām”), issued in 2014. Egyptian Islamic feminists have been involved in the drafting of Alexandria Declaration, which initially was the draft of Al-Azhar Position Paper. The article has three aims: 1) to provide a comparative reading of these documents, 2), to highlight the contribution of Egyptian Islamic feminists in the contemporary renewal of Islamic discourse and production of organic gender equality-based religious knowledge, 3), to reveal how al-Azhar and the civil society actors represent Muslim women’s identity. Moreover, it addresses that the collaboration between the religious establishment and Islamic feminists is fundamental for the consolidation of a female identity that not only respects Islamic tradition but also is aware of the challenges of the new era.

Yozgatlı Müderris İhsan Efendi’nin, belgelerle ve fotoğraflarla zenginleştirilen ve desteklenen mufassal biyografisi, çok yakın bir geçmişte oğlu Prof.Dr. Ekmeleddin İhsanoğlu tarafından neşredildi. Eserin neşre hazırlanma sürecinde hasbelkader bizlerin de mütevazı dahli mevzubahis oldu. Çalışmalar esnasında belgeleri, hatıraları okudukça ve mahdumları beyefendinin anlattıklarını dinledikçe İslâm âlimi olmanın ötesinde aynı zamanda Türk dili ve edebiyatına büyük ilgi duyan ve bu ilgisi ilk zamanlarda fahri, uzun sayılamayacak ancak son derece verimli geçirdiği hayatının son döneminde ise resmî hâl alan bir Türkoloji âlimi ile karşı karşıya olduğumuz anlaşıldı. Söz konusu eserden sonra İhsan Efendi’nin hayatı pek çok yönüyle ele alınacak ve üzerinde çok söz söylenecektir. Bunlardan biri de muhakkak surette İhsan Efendi’nin her ne kadar dindaş olsa da yabancı olan bir memlekette diline ve edebiyatına yaptığı hizmetlerin müstakilen ele alınarak irdelenmesi olmalıdır. Bu çalışmada Türk dili ve edebiyatındaki yetkinliğine vurgu yapılarak İhsan Efendi’nin Türkoloji sahasındaki katkılarına odaklanılacaktır.

Dal 25 gennaio 2011 è in corso in Egitto un processo di trasformazione sociale, politica e costituzionale che ha profondamente cambiato l’assetto istituzionale del Paese, ponendo fine al regime di Mubarak e facendo emergere la società civile, nuovi attori politici, rinnovati equilibri istituzionali e, negli ultimi mesi, nuove e crescenti tensioni. Si tratta di un processo complesso, tanto che la stessa definizione di “rivoluzione” sembra essere sempre meno appropriata e appare condivisibile la proposta di parte della dottrina di distinguere le rivolte egiziane in tre rivoluzioni o, almeno, in tre fasi distinte. La prima fase comprenderebbe le rivolte contro il regime di Mubarak svoltesi dal 25 gennaio all’11 febbraio 2011, la seconda le proteste contro il Consiglio Supremo delle Forze Armate che hanno avuto luogo dal novembre 2011 fino al 30 giugno 2012, infine la terza abbraccia gli eventi che vanno dal luglio 2012 fino ai giorni nostri, caratterizzati dalle manifestazioni contro Morsi e i Fratelli musulmani e il loro rovesciamento per mano dell’esercito.

The distinction between ‘moderate’ and ‘radical’ Islam has played a
key role in tackling contemporary militant religious extremism. This
article examines three prominent Sunni Muslim institutions that
uphold this distinction and present themselves as the peaceful
and moderate voices of ‘true Islam’, namely al-Azhar al-Sharīf of
Egypt, Nahdlatul Ulama of Indonesia and al-Rabita al-
Muhammadiyya lil-‘Ulama’ of Morocco. The article provides a
critical, comparative analysis of their religious discourses and
theological strategies in developing an ‘exceptional’ and
‘moderate’ Sunni response to jihadist militancy, particularly after
the emergence of the so-called ‘Islamic State’ in Syria and Iraq
(IS). It demonstrates that each institution has developed its own
brand of moderateness with different motivations,
argumentations, content and religious justifications. As such, this
article challenges the moderate-versus-radical dichotomy by
revealing that there are multiple discourses on moderation,
instead of it being one single and coherent moderate bloc.

Having received several questions concerning the stance of Islam on Scientology, in his capacity as a member of Al-Azhar Fatwa Global Centre and as a lecturer at the Law school at Al-Azhar University in Cairo, the author, through employing an analytical approach, aims to provide a methodological clarification concerning the stance of Islam on Scientology as far as theology and jurisprudence are concerned.

From my last year’s correspondence with a London-based African Muslim Lady
Parts
I – About today’s Fake World
II – About today’s Prevailing Materialism and Total Lack of Spirituality
III – About the Global, Full, Deception
IV – About the Islamic Veil (Hejab)
V – About today’s desecrated, fake mosques
VI – Reminiscences from the war front between Iran and Iraq
https://megalommatiscomments.wordpress.com/2017/09/04/about-the-islamic-veil-and-the-related-false-dilemma-world-deception/

L'articolo sottolinea due elementi importanti del "Documento sulla Fratellanza umana per la pace mondiale e la convivenza comune" del 4 febbraio 2019, firmato da papa Francesco e dal Grande imam di al-Azhar Ahmad al-Tayyeb. Innanzitutto, si tratta di un’esortazione da mettere in pratica, in forma di leggi e riforme reali, in particolare dei sistemi educativi a livello mondiale. In secondo luogo, non siamo di fronte a un’ennesima «dichiarazione islamo-cristiana»: essa è indirizzata a tutti, ben oltre le appartenenze religiose. Eppure, al contempo, il Documento invita a rinnovare in modo concreto il discorso e lo stile degli incontri interreligiosi.

Badr al-Dīn Hayy (al-Sīnī), known to Chinese speakers as Hai Weiliang, led a deeply transnational life. Born in 1912 in rural Hunan, Hai studied at a Shanghai mosque before joining a Chinese Hajj delegation in the mid-1920s. Rather than returning, Hai disembarked in Calcutta, taught himself English and Urdu, and enrolled at Aligarh, where he wrote a thesis on Sun Yat-sen’s “Three Principles of the People.” He then participated in the Lucknow Nadwa and published essays in the preeminent Chinese Muslim journal Yuehua, as well as in Urdu. In 1934, Hai joined his Chinese colleagues at al-Azhar, studying philosophy and Arabic. During the Sino-Japanese War, the Guomindang recruited Hai to their Tehran embassy. The founding of the PRC prompted Hai’s return to Cairo, where he tutored exiled Muslim warlord Ma Bufang’s children in Arabic, and published a history of Sino-Arab relations. Hai continued serving as a diplomat in Taiwan’s global anti-communist crusade before retiring there in 1988.

This paper focuses on Hai's Chinese- and Arabic-language writings from Lucknow (early 1930s) and Cairo (mid- to late 1930s). The only Chinese Muslim known to have studied in India, and one of only a few dozen to have studied in Egypt, Hai is unique yet representative, illuminating the limits and possibilities, geographical and conceptual, of interwar Islamic transnationalism. In particular, his Lucknow writings highlight the fact that for both Indian and Chinese Muslims, it was not the abstract tension per se between national and religious loyalties, but more specifically the national territorialization of formerly fluid spaces—the Muslim-dominated northwestern frontiers of both countries—that precluded a more organic form of Islamic transnationalism. Hai’s translation of Muhammad Iqbal’s “Allahabad Address,” conventionally credited with inspiring the “idea” of Pakistan, appears to have been a turning point that drove home the significance of nationalized territory for Islam. Thereafter, Hai’s Cairo writings exhibited a definite shift away from contemporary politics and toward the history of Islam, particularly in his history of Sino-Arab relations, al-ʿAlāqāt bayn al-ʿarab wa-l-ṣīn. Hai remained dedicated to the ideal of Islamic unity throughout the first half of his life, but expressed that ideal first in a political and later in a historical mode—and differently in Arabic versus in Chinese.

يعد تطوير الجيل الخامس لشبكات الإتصالات للأنظمة اللاسلكية من أهم مظاهر الوصول الفائق للمعلومات التي تسعى إليها الحكومات والشركات، بالشكل الذي يعمل على اتصال الأشخاص والتجهيزات مع بعضهم البعض، ويعتقد بأن هذه المرحلة من التطوير ستشكل ثورة تقنية، حيث سيتم تدفق المعلومات بشكل فوري دلالي دونما انقطاع بصورة أكثر سلاسة ومرونة مع تحقيق أعلى درجات الأمان للبيانات والمعلومات والتغطية والسرعة غير المحدودة بشكل منقطع النظير بفضل هذا الجيل من الشبكات.
وحري بالأمة العربية في ظل ما يشهده العالم من سباق متسارع نحو تطوير شبكات الجيل الخامس للإتصالات للأنظمة اللاسلكية أن تقوم بالدور الثقافي والمعرفي المنوط بها حتى لا تغيب عن ركب التطور، وجوهر هذا الدور يتمحور حول إعداد إطار استراتيجي لأرشيف عربي موحد يصف ويحصر ويسجل تاريخ وتراث ومستقبل أمتنا العربية، والذي يعد أحد  مصادر الفخر والتباهي بين الأمم، كما يعد أحد أهم الآليات التي تساعد على التصدي لمختلف أشكال الصراعات ومواجهة التیارات الفكریة المتطرفة، كمحاولة جادة في سبيل النفاذ إلى مصادر المعلومات واستيعابها وتمكينها وتوطينها في مجتمع المعرفة العربي من خلال الإفادة من شبكات الاتصالات المتطورة، بجانب توفير عوامل الإبداع وتوليد الأفكار الجديدة لتقديم المعرفة الموثوقة والمعتمدة إلكترونياً فكريا وثقافيا وعلميا الخ.
ومن ثم تناول هذا البحث مفهوم شبكات الجيل الخامس للاتصالات اللاسلكية، بوصفها تقنية المستقبل، والميزات والخدمات والتطبيقات التي تشملها مع دراسة إمكانية الافادة منها لإعداد إطار استراتيجي للأرشيف العربي الموحد ومن ثم الخروج بتصور لتأسيس أرشيف عربي موحد إلكترونيا يعتمد على الاتصالات اللاسلكية.
وخلص البحث الى ان نجاح فكرة تأسيس أرشيف عربي موحد مرهونة بالتقدم في قطاع تكنولوجيا الاتصالات والمعلومات، الأمر الذي يلقي بظلاله على أهمية:
1- حفظ وصيانة مصادر المعلومات التراثية.
2- تقليل فجوة المحتوى الرقمي العربي.
3- رفع الوعي المعلوماتي العربي.
4- تعزيز مجتمع المعرفة العربي.
5- توثيق وتحقيق التراث العربي.
6- توفير وتكامل معطيات وبيانات يمكن الافادة منها في عملية التفاعل مع متطلبات ومتغيرات العالم المعاصر.
7- استدامة الثقافة العربية التي تتطلع إلى الصدارة بشكل مؤثر فعال.
8- التركيز على مواكبة التطور، وزيادة الاعتمادية، والموثوقية للعمل على جذب الأجيال العربية الناشئة إلى المصادر المعتمدة عن تاريخ وواقع الوطن العربي.

This article analyzes the constitutional crisis precipitated by the approval of legislation on sharia-compliant state bonds under the brief enforcement of the 2012 Constitution in Egypt. The crisis confirms the centrality of constitutional design choices for the operation of sharia provisions. In particular, projecting a religious institution with conspicuous political capital in the deliberative process upended the previous arrangement of (almost) complete state control over sharia matters. This stands in sharp contrast to how drafters trivialized these design considerations and focused on the wording of the sharia provisions themselves. Moreover, the poor drafting of these sharia provisions—art. 219 in particular—did not provide for the proper constraints on the institutions involved, as shown in the recommendations on the Ṣukūk Bill put forward by the Body of Senior Scholars of al-Azhar.

Dār al-'Ulūm, “House of Knowledge” or “House of Science,” is a term that refers to modern institutions of higher Islamic learning. (For historical precedents, see Dār al-Ilm, Dār al-Hikma, and Bayt al-Hikma.) This article discusses Cairo’s Dar al-Ulum, which was founded in 1872 as a government-run school of higher education, training students recruited from religious schools to be teachers of both Arabic and primary-school subjects in the government’s civil schools. In 1946 the school became a faculty of Cairo University, specialising in Arabic and Islam.

Almost 30 years after withdrawing from Afghanistan, Moscow hosted an international peace conference earlier this month, and 12 nations attended — including a delegation from the Taliban. President Ashraf Ghani's government did not represent Afghanistan, though Kabul did send an official from the High Peace Council, the body that facilitates negotiations with jihadist rebels. Russia has been taking on a greater role in peace processes and mediation efforts in the wider Middle East, from Libya to Afghanistan, seeking to protect its own interests and knowing well that the global powers' " great game " has opened several doors for Moscow. Russia Rising Russia has been expending diplomatic energy to increase cooperation with the political office of the Taliban based in Doha, Qatar, to position itself as the great power capable of effectively mediating between the insurgent movement and Kabul. Mohammad Abbas Stanekzai, a top Taliban political official, said, " We do not recognize the incumbent government as legitimate and we demand the withdrawal of foreign troops. " The Taliban's goal of seeking broad international recognition as a legitimate Afghan national movement is what the Russians are trying to leverage to their advantage. Meanwhile, the United States conceding significant political space is not the only cause of Russia's ascent as a definitive geopolitical player in key regions of the core of the Muslim world, i.e., North Africa, the Levant, the Arabian Peninsula, the northern rim from Turkey to Iran, and beyond to South Asia. Russia's increasing prominence has also come about because of President Vladimir Putin's efforts to geopolitically rehabilitate Moscow after the fall of the Soviet Union, especially and the Kremlin's concern its own Muslim population of 22 million. But what exactly is driving Putin's aggressive policies toward Middle Eastern and Muslim-majority countries?

After the 2011 Revolution, al-Azhar produced a series of documents: On the
Future of Egypt (2011), On the system of fundamental freedoms (2012) and
On women’s rights (2013).
In January 2015, President Abdel Fattah al-Sisi vigorously called for the reform of religious discourse. From the end of 2015 on, a group of intellectuals and ulama gathered at al-Azhar to produce a new document devoted to this question. However, despite three re-draftings of the text, the consensus needed for its publication has not yet been reached. In January 2017, Salah Fadl, an intellectual who had been commissioned to produce the first draft of the document, decided to force the issue, and published the text in a book under the title "The al-Azhar Documents. What was published and what remained hidden".
We offer a translation of the latest version of the document.