upcoming events, Oct 26-31, 2025
▫️Sun, Oct 26, 7:15-9:00 pm (virtual, EN)
Special Topics, 05, "Hikmah in the Qur'an", Farhad Ghoddoussi, Wayne State University, Michigan.
▫️Tue, Oct 28, 8:30-10:15 pm (virtual, FA w/ Subs)
Lecture Series, 08, "Structure and Argumentation in Islamic Theology", Hassan Ansari, IAS, Princeton.
▫️Fri, Oct 31, 7:30-9:30 pm (hybrid, EN)
Special Topics.
- All times US Eastern Time
visit us:
https://sites.mit.edu/zekrmit/
@zekrMIT
▫️Sun, Oct 26, 7:15-9:00 pm (virtual, EN)
Special Topics, 05, "Hikmah in the Qur'an", Farhad Ghoddoussi, Wayne State University, Michigan.
▫️Tue, Oct 28, 8:30-10:15 pm (virtual, FA w/ Subs)
Lecture Series, 08, "Structure and Argumentation in Islamic Theology", Hassan Ansari, IAS, Princeton.
▫️Fri, Oct 31, 7:30-9:30 pm (hybrid, EN)
Special Topics.
- All times US Eastern Time
visit us:
https://sites.mit.edu/zekrmit/
@zekrMIT
Special Topic Lecture Series, Lec05
🔻Topic: Wisdom (حکمة) and the Positive Law (قانون تشریعی): David (ع) the Wise Judge (Q38:17-26)
🌐 Virtual, EN Lecture
Date
Sunday October 26th, 2025
7:15 pm to 9:00 pm (Eastern Time)
Location
Online, Detail Below
Schedule
7:15-7:20 Login to Zoom
7:20-8:45 Lecture, in English, Dr. Farhad Ghoddoussi
Topic: “Hikmah in the Qur’an”, Lec05
8:45-9:00 Q&A
Zoom Participation (virtual):
https://mit.zoom.us/j/92377466698
- About Speaker (Bio)
#hikmah_quran
https://sites.mit.edu/zekrmit/
@zekrMIT
🔻Topic: Wisdom (حکمة) and the Positive Law (قانون تشریعی): David (ع) the Wise Judge (Q38:17-26)
🌐 Virtual, EN Lecture
Date
Sunday October 26th, 2025
7:15 pm to 9:00 pm (Eastern Time)
Location
Online, Detail Below
Schedule
7:15-7:20 Login to Zoom
7:20-8:45 Lecture, in English, Dr. Farhad Ghoddoussi
Topic: “Hikmah in the Qur’an”, Lec05
8:45-9:00 Q&A
Zoom Participation (virtual):
https://mit.zoom.us/j/92377466698
- About Speaker (Bio)
#hikmah_quran
https://sites.mit.edu/zekrmit/
@zekrMIT
https://www.youtube.com/watch?v=PCj36nSUETI&list=PLRagz8v-1fF4Oi2EToPQJrvgbB3VgyVkk&t=1s
🔻"Hikmah in the Qur'an", Lec04
speaker, Dr. Farhad Ghoddoussi
Oct 19, 2025
Topic: Hikmah in the Signs of Apocalypse: A Commentary on the Q54:1–8
Summary:
In the fourth lecture we looked to the chronologically earliest instance of the use of the word Hikmah in the Qur'an, that is the verse Q54:5.
حِكْمَةٌ بَالِغَةٌ فَمَا تُغْنِ النُّذُرُ
[and representing] far-reaching wisdom; but warnings are of no avail! (Q54:5). In this lecture we focused on the commentary of the Q54:1-8 verses.
All commentators maintain that al-Qamar is a Makkan sūrah. After warning the opponents of the Prophet of the neatness of the judgment day (vv. 1–8), the sūrah cites the stories of the people of Noah, the tribes of ʿĀd and Thamūd, the people of Lot, and the people of Pharaoh as examples of previous peoples who were overthrown and punished for not heeding to the signs and the message of messengers of God coming to them.
The first two verses of the surah al-Qamar, namely: The Hour has drawn near and the moon is split. (1) If they see a sign, they turn away, and say, ‘An incessant magic!’ (2) are understood by the vast majority of commentators as a reference to a miracle performed by the Prophet. As described in a number of reports going back to some Companions, the moon appeared one night as if split into two distinct parts.
But a minority of the commentators from the first century have believed despite the tense of the verb انشق (splitted) used in verse Q54:1 is past tense this event does not refer to an event in the past (the time of Prophet) but rather, to a future event, namely, to what will happen when the Last Hour approaches. They argue Qur’ān frequently employs the past tense to denote the future, and particularly so in passages which speak of the coming of the Last Hour and of Resurrection Day; this use of the past tense is meant to stress the certainty of the happening to which the verb relates.
As Saqib Hussain among others has counter argued understanding "inshaqqa" انشق in future tense does however seem jarring in light of it being coordinated with iqtaraba, which is straightforwardly used in Q54:1for the past tense. Furthermore, the cosmic signs heralding the end times in early Meccan sūrahs tend to be a part of an idhā series (e.g., Q 81:1–13). The most serious obstacle to reading inshaqqa as a future tense (prophetic verb), however as Allamah Tabatabai has argued, are the subsequent verses, in which the Qur’an’s audience is accused of rejecting every sign (āyah) that they might see, and dismissing them as “never-ending deception,” strongly suggesting that the opening verse is referring to a specific incident that the audience had witnessed.
Among Western scholars who have examined the passage, A.Neuwirth, R. Bell, and Uri Rubin align with the majority of mufassirūn, insofar as they understand the verse to refer to an observable event that took place over the skies of Mecca in the past, namely a partial lunar eclipse. In such an occurrence, around half of the moon would have darkened over, thus phenomenologically appearing to be split.
In overall according to Allamah Tabatabai who based on the reports subscribes to a miraculous understanding of the split of the moon in verse Q54:1 Hikmah (wisdom) in Q54:4 signifies a true statement that is also beneficial, while the adjective balighah ('far reaching') is derived from "bulugh" (بلوغ), which literally means for something to arrive at its destination, but can also be used figuratively to denote the fullness or perfection of a thing.
Therefore, far-reaching wisdom means complete and perfect wisdom that is without deficiency or deficit, whether in of its own self or with regard to its effect. Thus, the meaning of the verse Q54:4 is: This Qur'an (or the message to which they are being called) is far-reaching wisdom(Hikmah), but they denied it and followed their own desires, so what benefit can a warner or warnings bring to them?
#hikmah_quran
🔻"Hikmah in the Qur'an", Lec04
speaker, Dr. Farhad Ghoddoussi
Oct 19, 2025
Topic: Hikmah in the Signs of Apocalypse: A Commentary on the Q54:1–8
Summary:
In the fourth lecture we looked to the chronologically earliest instance of the use of the word Hikmah in the Qur'an, that is the verse Q54:5.
حِكْمَةٌ بَالِغَةٌ فَمَا تُغْنِ النُّذُرُ
[and representing] far-reaching wisdom; but warnings are of no avail! (Q54:5). In this lecture we focused on the commentary of the Q54:1-8 verses.
All commentators maintain that al-Qamar is a Makkan sūrah. After warning the opponents of the Prophet of the neatness of the judgment day (vv. 1–8), the sūrah cites the stories of the people of Noah, the tribes of ʿĀd and Thamūd, the people of Lot, and the people of Pharaoh as examples of previous peoples who were overthrown and punished for not heeding to the signs and the message of messengers of God coming to them.
The first two verses of the surah al-Qamar, namely: The Hour has drawn near and the moon is split. (1) If they see a sign, they turn away, and say, ‘An incessant magic!’ (2) are understood by the vast majority of commentators as a reference to a miracle performed by the Prophet. As described in a number of reports going back to some Companions, the moon appeared one night as if split into two distinct parts.
But a minority of the commentators from the first century have believed despite the tense of the verb انشق (splitted) used in verse Q54:1 is past tense this event does not refer to an event in the past (the time of Prophet) but rather, to a future event, namely, to what will happen when the Last Hour approaches. They argue Qur’ān frequently employs the past tense to denote the future, and particularly so in passages which speak of the coming of the Last Hour and of Resurrection Day; this use of the past tense is meant to stress the certainty of the happening to which the verb relates.
As Saqib Hussain among others has counter argued understanding "inshaqqa" انشق in future tense does however seem jarring in light of it being coordinated with iqtaraba, which is straightforwardly used in Q54:1for the past tense. Furthermore, the cosmic signs heralding the end times in early Meccan sūrahs tend to be a part of an idhā series (e.g., Q 81:1–13). The most serious obstacle to reading inshaqqa as a future tense (prophetic verb), however as Allamah Tabatabai has argued, are the subsequent verses, in which the Qur’an’s audience is accused of rejecting every sign (āyah) that they might see, and dismissing them as “never-ending deception,” strongly suggesting that the opening verse is referring to a specific incident that the audience had witnessed.
Among Western scholars who have examined the passage, A.Neuwirth, R. Bell, and Uri Rubin align with the majority of mufassirūn, insofar as they understand the verse to refer to an observable event that took place over the skies of Mecca in the past, namely a partial lunar eclipse. In such an occurrence, around half of the moon would have darkened over, thus phenomenologically appearing to be split.
In overall according to Allamah Tabatabai who based on the reports subscribes to a miraculous understanding of the split of the moon in verse Q54:1 Hikmah (wisdom) in Q54:4 signifies a true statement that is also beneficial, while the adjective balighah ('far reaching') is derived from "bulugh" (بلوغ), which literally means for something to arrive at its destination, but can also be used figuratively to denote the fullness or perfection of a thing.
Therefore, far-reaching wisdom means complete and perfect wisdom that is without deficiency or deficit, whether in of its own self or with regard to its effect. Thus, the meaning of the verse Q54:4 is: This Qur'an (or the message to which they are being called) is far-reaching wisdom(Hikmah), but they denied it and followed their own desires, so what benefit can a warner or warnings bring to them?
#hikmah_quran
YouTube
[04] Hikmah in the Qur'an, Dr. Farhad Ghoddoussi
Topic: Hikmah in the Signs of Apocalypse: A Commentary on the Q54:1–8
Summary:
In the fourth lecture we looked to the chronologically earliest instance of the use of the word Hikmah in the Qur'an, that is the verse Q54:5.
حِكْمَةٌ بَالِغَةٌ فَمَا تُغْنِ…
Summary:
In the fourth lecture we looked to the chronologically earliest instance of the use of the word Hikmah in the Qur'an, that is the verse Q54:5.
حِكْمَةٌ بَالِغَةٌ فَمَا تُغْنِ…
https://www.youtube.com/watch?v=JKx6lSPmibM&list=PLRagz8v-1fF4nkf59fYO3vVVAHwqOGbpm&t=1s
🔻"Structure and Argumentation in Islamic Theology", Lec07
speaker, Dr. Hassan Ansari
Oct 21, 2025
🟥 Lecture in Persian, can be watched with closed caption (CC) and auto-translate on our channel.
Summary:
Continuing the discussions on monotheism from the book Jumal al-‘Ilm wa al-‘Amal by al-Sharif al-Murtada, in this session we addressed the theologians’ views regarding the existence and eternality of God as the Creator of the universe and the Maker and Originator of bodies and beings, and we examined their initial arguments on this subject.
#islamic_theology_structure_argumentation
🔻"Structure and Argumentation in Islamic Theology", Lec07
speaker, Dr. Hassan Ansari
Oct 21, 2025
Summary:
Continuing the discussions on monotheism from the book Jumal al-‘Ilm wa al-‘Amal by al-Sharif al-Murtada, in this session we addressed the theologians’ views regarding the existence and eternality of God as the Creator of the universe and the Maker and Originator of bodies and beings, and we examined their initial arguments on this subject.
#islamic_theology_structure_argumentation
Please open Telegram to view this post
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YouTube
[07] Structure and Argumentation in Islamic Theology, Dr. Hassan Ansari
Topic: Tawḥīd (Islamic Monotheism)
🟥 Lecture in Persian, can be watched with closed caption (CC) and auto-translate.
An Analysis of the “Sharh Jumal al-‘Ilm wa al-‘Amal”.
https://drive.google.com/file/d/1UXKbI9f_4yi5jIa0_DfWa3Lkdq-jZkwD/view
Summary:
Continuing…
🟥 Lecture in Persian, can be watched with closed caption (CC) and auto-translate.
An Analysis of the “Sharh Jumal al-‘Ilm wa al-‘Amal”.
https://drive.google.com/file/d/1UXKbI9f_4yi5jIa0_DfWa3Lkdq-jZkwD/view
Summary:
Continuing…
Audio
آشنایی با ساختار و نظام استدلالی متون کلاسيک در الهيات اسلامی، دکتر حسن انصاری
جلسه هفتم: در دنباله بحث های توحيد از کتاب جمل العلم والعمل تأليف شريف مرتضی در اين جلسه به موضوع ديدگاه متکلمان درباره موجودیت و قدیم بودن خداوند به عنوان محدث عالم و فاعل و آفريننده اجسام و موجودات پرداختیم و استدلال های اوليه آنان را در اين زمينه بررسی کرديم. (۲۱ اکتبر، ۲۰۲۵)
#الهیات_اسلامی_ساختار_نظام_استدلالی
@azbarresihayetarikhi
https://sites.mit.edu/zekrmit/
@zekrMIT
جلسه هفتم: در دنباله بحث های توحيد از کتاب جمل العلم والعمل تأليف شريف مرتضی در اين جلسه به موضوع ديدگاه متکلمان درباره موجودیت و قدیم بودن خداوند به عنوان محدث عالم و فاعل و آفريننده اجسام و موجودات پرداختیم و استدلال های اوليه آنان را در اين زمينه بررسی کرديم. (۲۱ اکتبر، ۲۰۲۵)
#الهیات_اسلامی_ساختار_نظام_استدلالی
@azbarresihayetarikhi
https://sites.mit.edu/zekrmit/
@zekrMIT
درس گفتارهای تاریخ اندیشه و تمدن اسلامی
🌐 بصورت مجازی، به فارسی
«آشنایی با ساختار و نظام استدلالی متون کلاسيک در الهيات اسلامی»
توسط دکتر حسن انصاری
موضوع: توحید
جلسه هشتم، سه شنبه ۲۸ اکتبر، ۸:۳۰ تا ۱۰:۱۵ شب (به وقت شرق آمریکا)
Zoom Participation (webinar):
https://mit.zoom.us/j/93933325521
چکیده:
بررسی "شرح جمل العلم والعمل".
https://drive.google.com/file/d/1UXKbI9f_4yi5jIa0_DfWa3Lkdq-jZkwD/view
در باره سخنران:
https://www.ias.edu/hs/ansari
#الهیات_اسلامی_ساختار_نظام_استدلالی
@azbarresihayetarikhi
https://sites.mit.edu/zekrmit/
@zekrMIT
🌐 بصورت مجازی، به فارسی
«آشنایی با ساختار و نظام استدلالی متون کلاسيک در الهيات اسلامی»
توسط دکتر حسن انصاری
موضوع: توحید
جلسه هشتم، سه شنبه ۲۸ اکتبر، ۸:۳۰ تا ۱۰:۱۵ شب (به وقت شرق آمریکا)
Zoom Participation (webinar):
https://mit.zoom.us/j/93933325521
چکیده:
بررسی "شرح جمل العلم والعمل".
https://drive.google.com/file/d/1UXKbI9f_4yi5jIa0_DfWa3Lkdq-jZkwD/view
در باره سخنران:
https://www.ias.edu/hs/ansari
#الهیات_اسلامی_ساختار_نظام_استدلالی
@azbarresihayetarikhi
https://sites.mit.edu/zekrmit/
@zekrMIT
Special Topics
🌐 Hybrid, EN Lecture
Speaker: Dr. Marsin Alshamary
Lecture: "The Question of Successorship in Najaf"
Date
Friday October 31st, 2025
7:30 pm to 9:30 pm (Eastern Time)
Location
MIT Tang Center, E51-376, 2 Amherst St, Cambridge, MA 02142
Schedule
7:30-7:45 Ziyarat Ale-Yasin
7:45-9:00 Lecture and Q&A, in English
9:00-9:30 Dinner
Zoom Participation (hybrid):
https://mit.zoom.us/j/95948516788
- About Speaker (Bio)
https://sites.mit.edu/zekrmit/
@zekrMIT
🌐 Hybrid, EN Lecture
Speaker: Dr. Marsin Alshamary
Lecture: "The Question of Successorship in Najaf"
Date
Friday October 31st, 2025
7:30 pm to 9:30 pm (Eastern Time)
Location
MIT Tang Center, E51-376, 2 Amherst St, Cambridge, MA 02142
Schedule
7:30-7:45 Ziyarat Ale-Yasin
7:45-9:00 Lecture and Q&A, in English
9:00-9:30 Dinner
Zoom Participation (hybrid):
https://mit.zoom.us/j/95948516788
- About Speaker (Bio)
https://sites.mit.edu/zekrmit/
@zekrMIT
upcoming events, Nov 2-6, 2025
▫️Sun, Nov 2, 7:15-9:00 pm (virtual, EN)
Special Topics, 06, "Hikmah in the Qur'an", Farhad Ghoddoussi, Wayne State University, Michigan.
▫️Tue, Nov 4, 8:30-10:15 pm (virtual, FA w/ Subs)
Lecture Series, 09, "Structure and Argumentation in Islamic Theology", Hassan Ansari, IAS, Princeton.
▫️Thu, Nov 6, 7:15-10:00 pm (hybrid, EN)
Dua Kumayl & Lecture, Fatimiyya Event.
- All times US Eastern Time
visit us:
https://sites.mit.edu/zekrmit/
@zekrMIT
▫️Sun, Nov 2, 7:15-9:00 pm (virtual, EN)
Special Topics, 06, "Hikmah in the Qur'an", Farhad Ghoddoussi, Wayne State University, Michigan.
▫️Tue, Nov 4, 8:30-10:15 pm (virtual, FA w/ Subs)
Lecture Series, 09, "Structure and Argumentation in Islamic Theology", Hassan Ansari, IAS, Princeton.
▫️Thu, Nov 6, 7:15-10:00 pm (hybrid, EN)
Dua Kumayl & Lecture, Fatimiyya Event.
- All times US Eastern Time
visit us:
https://sites.mit.edu/zekrmit/
@zekrMIT
https://www.youtube.com/watch?v=5EgKDNhgESE&list=PLRagz8v-1fF4nkf59fYO3vVVAHwqOGbpm&t=1s
🔻"Structure and Argumentation in Islamic Theology", Lec08
speaker, Dr. Hassan Ansari
Oct 28, 2025
🟥 Lecture in Persian, can be watched with closed caption (CC) and auto-translate on our channel.
Summary:
In this session, as a continuation of our discussions on monotheism (tawḥīd), we examined the attributes of God’s being living (ḥayy), perceiving and being the perceiver, as well as His being all-hearing (samīʿ) and all-seeing (baṣīr) from the perspective of the theologians (mutakallimūn). We also discussed part of the topics concerning God’s will and His being willful (murīd).
Throughout these discussions, we explored the logical reasoning methods of the theologians and how their system of reasoning differs from that of the philosophers. We also briefly discussed their differing views on whether the universe is eternal or created in time, as well as their differences regarding God’s attribute of knowledge, His being all-knowing, and His knowledge of particulars.
#islamic_theology_structure_argumentation
🔻"Structure and Argumentation in Islamic Theology", Lec08
speaker, Dr. Hassan Ansari
Oct 28, 2025
Summary:
In this session, as a continuation of our discussions on monotheism (tawḥīd), we examined the attributes of God’s being living (ḥayy), perceiving and being the perceiver, as well as His being all-hearing (samīʿ) and all-seeing (baṣīr) from the perspective of the theologians (mutakallimūn). We also discussed part of the topics concerning God’s will and His being willful (murīd).
Throughout these discussions, we explored the logical reasoning methods of the theologians and how their system of reasoning differs from that of the philosophers. We also briefly discussed their differing views on whether the universe is eternal or created in time, as well as their differences regarding God’s attribute of knowledge, His being all-knowing, and His knowledge of particulars.
#islamic_theology_structure_argumentation
Please open Telegram to view this post
VIEW IN TELEGRAM
YouTube
[08] Structure and Argumentation in Islamic Theology, Dr. Hassan Ansari
Topic: Tawḥīd (Islamic Monotheism)
🟥 Lecture in Persian, can be watched with closed caption (CC) and auto-translate.
An Analysis of the “Sharh Jumal al-‘Ilm wa al-‘Amal”.
https://drive.google.com/file/d/1UXKbI9f_4yi5jIa0_DfWa3Lkdq-jZkwD/view
Summary:
In…
🟥 Lecture in Persian, can be watched with closed caption (CC) and auto-translate.
An Analysis of the “Sharh Jumal al-‘Ilm wa al-‘Amal”.
https://drive.google.com/file/d/1UXKbI9f_4yi5jIa0_DfWa3Lkdq-jZkwD/view
Summary:
In…
Audio
آشنایی با ساختار و نظام استدلالی متون کلاسيک در الهيات اسلامی، دکتر حسن انصاری
جلسه هشتم: در اين جلسه در دنباله مباحث توحيد به صفات حی بودن خداوند و نيز ادراک و مدرک بودن خداوند و همچنين سميع و بصير بودن خداوند از ديدگاه متکلمان پرداختيم. همچنين بخشی از مباحث اراده و مريد بودن خدا را بحث کرديم. در طی اين مباحث به منطق استدلالی متکلمان پرداختيم و اينکه نظام استدلالی آنان با فلاسفه چه تفاوتی دارد. همچنين اختلاف ديدگاه آنان را با متکلمين درباره ازلی و يا محدث بودن عالم هستی و همچنين اختلافشان در رابطه با صفت علم و عالم بودن خدا و علم به جزئيات را مختصرا بحث کرديم. (۲۸ اکتبر، ۲۰۲۵)
#الهیات_اسلامی_ساختار_نظام_استدلالی
@azbarresihayetarikhi
https://sites.mit.edu/zekrmit/
@zekrMIT
جلسه هشتم: در اين جلسه در دنباله مباحث توحيد به صفات حی بودن خداوند و نيز ادراک و مدرک بودن خداوند و همچنين سميع و بصير بودن خداوند از ديدگاه متکلمان پرداختيم. همچنين بخشی از مباحث اراده و مريد بودن خدا را بحث کرديم. در طی اين مباحث به منطق استدلالی متکلمان پرداختيم و اينکه نظام استدلالی آنان با فلاسفه چه تفاوتی دارد. همچنين اختلاف ديدگاه آنان را با متکلمين درباره ازلی و يا محدث بودن عالم هستی و همچنين اختلافشان در رابطه با صفت علم و عالم بودن خدا و علم به جزئيات را مختصرا بحث کرديم. (۲۸ اکتبر، ۲۰۲۵)
#الهیات_اسلامی_ساختار_نظام_استدلالی
@azbarresihayetarikhi
https://sites.mit.edu/zekrmit/
@zekrMIT
Special Topic Lecture Series, Lec06
🔻Topic: Meaning of Hikmah (Wisdom) in the Story of Jesus (Q43:57–65)
🌐 Virtual, EN Lecture
Date
Sunday November 2nd, 2025
7:15 pm to 9:00 pm (Eastern Time)
Location
Online, Detail Below
Schedule
7:15-7:20 Login to Zoom
7:20-8:45 Lecture, in English, Dr. Farhad Ghoddoussi
Topic: “Hikmah in the Qur’an”, Lec06
8:45-9:00 Q&A
Zoom Participation (virtual):
https://mit.zoom.us/j/92377466698
- About Speaker (Bio)
#hikmah_quran
https://sites.mit.edu/zekrmit/
@zekrMIT
🔻Topic: Meaning of Hikmah (Wisdom) in the Story of Jesus (Q43:57–65)
🌐 Virtual, EN Lecture
Date
Sunday November 2nd, 2025
7:15 pm to 9:00 pm (Eastern Time)
Location
Online, Detail Below
Schedule
7:15-7:20 Login to Zoom
7:20-8:45 Lecture, in English, Dr. Farhad Ghoddoussi
Topic: “Hikmah in the Qur’an”, Lec06
8:45-9:00 Q&A
Zoom Participation (virtual):
https://mit.zoom.us/j/92377466698
- About Speaker (Bio)
#hikmah_quran
https://sites.mit.edu/zekrmit/
@zekrMIT
درس گفتارهای تاریخ اندیشه و تمدن اسلامی
🌐 بصورت مجازی، به فارسی
«آشنایی با ساختار و نظام استدلالی متون کلاسيک در الهيات اسلامی»
توسط دکتر حسن انصاری
موضوع: توحید
جلسه نهم، سه شنبه ۴ نوامبر، ۸:۳۰ تا ۱۰:۱۵ شب (به وقت شرق آمریکا)
Zoom Participation (webinar):
https://mit.zoom.us/j/93933325521
چکیده:
بررسی "شرح جمل العلم والعمل".
https://drive.google.com/file/d/1UXKbI9f_4yi5jIa0_DfWa3Lkdq-jZkwD/view
در باره سخنران:
https://www.ias.edu/hs/ansari
#الهیات_اسلامی_ساختار_نظام_استدلالی
@azbarresihayetarikhi
https://sites.mit.edu/zekrmit/
@zekrMIT
🌐 بصورت مجازی، به فارسی
«آشنایی با ساختار و نظام استدلالی متون کلاسيک در الهيات اسلامی»
توسط دکتر حسن انصاری
موضوع: توحید
جلسه نهم، سه شنبه ۴ نوامبر، ۸:۳۰ تا ۱۰:۱۵ شب (به وقت شرق آمریکا)
Zoom Participation (webinar):
https://mit.zoom.us/j/93933325521
چکیده:
بررسی "شرح جمل العلم والعمل".
https://drive.google.com/file/d/1UXKbI9f_4yi5jIa0_DfWa3Lkdq-jZkwD/view
در باره سخنران:
https://www.ias.edu/hs/ansari
#الهیات_اسلامی_ساختار_نظام_استدلالی
@azbarresihayetarikhi
https://sites.mit.edu/zekrmit/
@zekrMIT
Dua Kumayl & Lecture, Fatimiyya 1447, Event 1
🌐 Hybrid, EN Lecture
Speaker: Dr. Ammar Pabaney
Lecture: "The Fatimiyya Paradigm: Rethinking Lifestyle in a Secular Society"
Date
Thursday November 6th, 2025
7:15 pm to 10:00 pm (Eastern Time)
Location
MIT Tang Center, E51-395, 2 Amherst St, Cambridge, MA 02142
Schedule
7:15-7:25 Quran Recitation
7:25-8:00 Dua Kumayl
8:00-9:00 Lecture and Q&A, in English
9:00-9:30 Mourning Ritual, Ziyarat Fatima al-Zahra (p)
9:30-10:00 Dinner
Zoom Participation (hybrid):
https://mit.zoom.us/j/95948516788
- About Speaker (Bio)
https://sites.mit.edu/zekrmit/
@zekrMIT
🌐 Hybrid, EN Lecture
Speaker: Dr. Ammar Pabaney
Lecture: "The Fatimiyya Paradigm: Rethinking Lifestyle in a Secular Society"
Date
Thursday November 6th, 2025
7:15 pm to 10:00 pm (Eastern Time)
Location
MIT Tang Center, E51-395, 2 Amherst St, Cambridge, MA 02142
Schedule
7:15-7:25 Quran Recitation
7:25-8:00 Dua Kumayl
8:00-9:00 Lecture and Q&A, in English
9:00-9:30 Mourning Ritual, Ziyarat Fatima al-Zahra (p)
9:30-10:00 Dinner
Zoom Participation (hybrid):
https://mit.zoom.us/j/95948516788
- About Speaker (Bio)
https://sites.mit.edu/zekrmit/
@zekrMIT
Forwarded from ZEKR, MIT Shia Muslim Association (Ahlulbayt Islamic Society)
Forwarded from ZEKR, MIT Shia Muslim Association (Ahlulbayt Islamic Society)
مباحث ویژه، «دو زن برگزیده: حضرت فاطمه (س) و حضرت مریم (ع)»
بخش دوم، ۵ درسگفتار
نگاهی به ابعاد تاریخی و فرا تاریخی حضرت فاطمه (س) در پرتو احادیث شیعه
به مناسبت ایام فاطمیه ۱۴۴۵ (ق)
دکتر فرهاد قدوسی
دانشگاه ایالتی وین، میشیگان
▪️ویدیوی مجموعه در یوتیوب و آپارات
▪️درسگفتارهای برگزار شده (با کلیک روی هر جلسه می توانید جزئیات بیشتر را ملاحظه بفرمایید):
جلسه یازدهم:
شخصیت تاریخی حضرت فاطمه (س) نمود یافته در خطبه فدکیه
جلسه دوازدهم:
ویژگیهای فوق طبیعی در اعلان و تولد فاطمه (س) در احادیث شیعه
جلسه سیزدهم:
احادیث و آموزه ها پیرامون لقاح و تولد امامحسین (ع)
جلسه چهاردهم:
مضمون اندوه و رنج در زندگی حضرت فاطمه (س)
جلسه پانزدهم:
اختیار ویژه حضرت فاطمه (س) در شفاعت در قیامت
۱۸ تا ۲۲ دسامبر، ۲۰۲۳
انجمن مسلمانان شیعه ام آی تی (مؤسسه فناوری ماساچوست)
#زنان_برگزیده_حضرت_فاطمه_حضرت_مریم
@zekrMIT
بخش دوم، ۵ درسگفتار
نگاهی به ابعاد تاریخی و فرا تاریخی حضرت فاطمه (س) در پرتو احادیث شیعه
به مناسبت ایام فاطمیه ۱۴۴۵ (ق)
دکتر فرهاد قدوسی
دانشگاه ایالتی وین، میشیگان
▪️ویدیوی مجموعه در یوتیوب و آپارات
▪️درسگفتارهای برگزار شده (با کلیک روی هر جلسه می توانید جزئیات بیشتر را ملاحظه بفرمایید):
جلسه یازدهم:
شخصیت تاریخی حضرت فاطمه (س) نمود یافته در خطبه فدکیه
جلسه دوازدهم:
ویژگیهای فوق طبیعی در اعلان و تولد فاطمه (س) در احادیث شیعه
جلسه سیزدهم:
احادیث و آموزه ها پیرامون لقاح و تولد امامحسین (ع)
جلسه چهاردهم:
مضمون اندوه و رنج در زندگی حضرت فاطمه (س)
جلسه پانزدهم:
اختیار ویژه حضرت فاطمه (س) در شفاعت در قیامت
۱۸ تا ۲۲ دسامبر، ۲۰۲۳
انجمن مسلمانان شیعه ام آی تی (مؤسسه فناوری ماساچوست)
#زنان_برگزیده_حضرت_فاطمه_حضرت_مریم
@zekrMIT
آپارات - سرویس اشتراک ویدیو
دو زن برگزیده، دکتر فرهاد قدوسی - لیست پخش
دو زن برگزیده: حضرت فاطمه (س) و حضرت مریم (ع)، دکتر فرهاد قدوسی، جلسه اول,دو زن برگزیده: حضرت فاطمه (س) و حضرت مریم (ع)، دکتر فرهاد قدوسی، جلسه دوم,دو زن برگزیده: حضرت فاطمه (س) و حضرت مریم (ع)، دکتر فرهاد قدوسی، جلسه سوم,دو زن برگزیده: حضرت فاطمه (س) و حضرت…
https://www.youtube.com/watch?v=ytKP2BIUzgU&list=PLRagz8v-1fF4Oi2EToPQJrvgbB3VgyVkk&t=1s
🔻"Hikmah in the Qur'an", Lec05
speaker, Dr. Farhad Ghoddoussi
Oct 26, 2025
Topic: Wisdom (حکمة) and the Positive Law (قانون تشریعی): David (ع) the Wise Judge (Q38:17-26)
Summary:
In the first half of the fifth lecture, continuing our discussion of the first eight verses of Surah al-Qamar (Q54:1-8), we examined the authenticity of the hadiths which state that the first two verses of Surah al-Qamar (Q54:1-2) refer to the miracle of the splitting of the moon by Prophet Muhammad (ص) during the pre-Hijra period in Mecca. Our discussion of these hadiths was based on the Farsi article اعتبارسنجی احادیث شق القمر در میراث فریقین (Credibility Assessment of the Moon-Splitting Hadiths in the Heritage of Both Sects [Sunni and Shia]) by Mr. Amir-Hasan Khorvash. Nevertheless, how the splitting of the moon is understood does not significantly change the understanding of "far-reaching wisdom" in Q54:5, which refers to the message of the Qur'an, especially the reports (الأنباء) in Q54:4 of accounts of the nations whom God destroyed because of their disobedience or prophecies about the Day of Resurrection.
In the second half, we examined Q38:17-26, which narrates the story of Prophet David (ع), with a focus on the meaning of hikmah used in Q38:20. This hikmah is understood to refer to the correct and certain comprehension of what benefits the human being and his ascent to perfection. David's (ع) ability to judge the brothers' dispute (Q38:23–24) is a demonstration of his wisdom. Power is one of the central themes of this surah, and David is introduced as a temporal ruler with dominion (Q38:20) who has also been made a vicegerent on earth. Therefore, the emphasis is on the application of hikmah in the context of enacting and applying positive law. But the important point is that David (ع) is not receiving revelation or proclaiming scripture when he gives his ruling. Rather, this display of his ḥikmah is rooted in his own experience, reasoning, and sense of justice. David's moral reasoning (conscience) had a role to play in determining the correct course of action.
#hikmah_quran
🔻"Hikmah in the Qur'an", Lec05
speaker, Dr. Farhad Ghoddoussi
Oct 26, 2025
Topic: Wisdom (حکمة) and the Positive Law (قانون تشریعی): David (ع) the Wise Judge (Q38:17-26)
Summary:
In the first half of the fifth lecture, continuing our discussion of the first eight verses of Surah al-Qamar (Q54:1-8), we examined the authenticity of the hadiths which state that the first two verses of Surah al-Qamar (Q54:1-2) refer to the miracle of the splitting of the moon by Prophet Muhammad (ص) during the pre-Hijra period in Mecca. Our discussion of these hadiths was based on the Farsi article اعتبارسنجی احادیث شق القمر در میراث فریقین (Credibility Assessment of the Moon-Splitting Hadiths in the Heritage of Both Sects [Sunni and Shia]) by Mr. Amir-Hasan Khorvash. Nevertheless, how the splitting of the moon is understood does not significantly change the understanding of "far-reaching wisdom" in Q54:5, which refers to the message of the Qur'an, especially the reports (الأنباء) in Q54:4 of accounts of the nations whom God destroyed because of their disobedience or prophecies about the Day of Resurrection.
In the second half, we examined Q38:17-26, which narrates the story of Prophet David (ع), with a focus on the meaning of hikmah used in Q38:20. This hikmah is understood to refer to the correct and certain comprehension of what benefits the human being and his ascent to perfection. David's (ع) ability to judge the brothers' dispute (Q38:23–24) is a demonstration of his wisdom. Power is one of the central themes of this surah, and David is introduced as a temporal ruler with dominion (Q38:20) who has also been made a vicegerent on earth. Therefore, the emphasis is on the application of hikmah in the context of enacting and applying positive law. But the important point is that David (ع) is not receiving revelation or proclaiming scripture when he gives his ruling. Rather, this display of his ḥikmah is rooted in his own experience, reasoning, and sense of justice. David's moral reasoning (conscience) had a role to play in determining the correct course of action.
#hikmah_quran
YouTube
[05] Hikmah in the Qur'an, Dr. Farhad Ghoddoussi
Topic: Wisdom (حکمة) and the Positive Law (قانون تشریعی): David (ع) the Wise Judge (Q38:17-26)
Summary:
In the first half of the fifth lecture, continuing our discussion of the first eight verses of Surah al-Qamar (Q54:1-8), we examined the authenticity…
Summary:
In the first half of the fifth lecture, continuing our discussion of the first eight verses of Surah al-Qamar (Q54:1-8), we examined the authenticity…
https://www.youtube.com/watch?v=PBX_3cE-5l0&list=PLRagz8v-1fF4Oi2EToPQJrvgbB3VgyVkk&t=1s
🔻"Hikmah in the Qur'an", Lec06
speaker, Dr. Farhad Ghoddoussi
Nov 2, 2025
Topic: Meaning of Hikmah (Wisdom) in the Story of Jesus (Q43:57–65)
Summary:
In the sixth lecture, we discussed the meaning of hikmah in the verse Q43:63:
Q43:63: "When Jesus brought clear proofs (al-bayyināt), he said, 'I have brought you wisdom (al-ḥikmah), and (I have come) to make clear to you some of the things that you differ about. So be wary of God and obey me.'"
This verse is part of the pericope Q43:57-65 about Jesus from Surah 43 al-Zukhruf (Gold Ornaments). This pericope of Sūrah al-Zukhruf records and responds to an objection raised by the polytheists of Mecca to the Qur'an's favorable portrayal of Jesus (Q43:57-58). It is not immediately clear what precisely the Meccans' objection was. It may well have been, as Walid Saleh (and before him al-Zamakhsharī) infers, that they believed their divinities, whom they held to be God's angelic children (see, e.g., Q6:100; Q43:19), were more worthy of worship than the man-god Jesus.
The pericope in which the objection is recorded is the first and only time that Jesus is mentioned in the surah, and therefore the opponents' objection must have been occasioned by a chronologically earlier surah, which is Surah 19 (Surah Maryam). Sūrah Maryam presents an anti-Christian polemic, but if we accept the sincerity of the polytheists of Mecca in the objection they raised, the message (Q19:1-33) may have been too subtle for them. They seized upon the apparent absurdity of the Prophet denouncing their angelic gods while invoking Jesus (in the Christian view, a human-God) as a parable.
In response to the objection raised by the polytheists, the Qur'an in the following verses of this pericope lists four things regarding Jesus and his ministry: (1) he was "just a servant" (ʿabd) and "an example" (mathal) for the Israelites (Q43:59); (2) had God wished, He could make the angels inherit the earth from humans (Q43:60); (3) Jesus was "knowledge of the Hour" (Q43:61); (4) he brought wisdom (ḥikmah) and came to clarify the disputes (ikhtilāf) that the Israelites had fallen into (Q43:63).
We discussed the first two of the above-listed points, closely following the discussion by Saqib Hussain, examining how and in which sense they serve as a response to the polytheists of Mecca's objection.
#hikmah_quran
🔻"Hikmah in the Qur'an", Lec06
speaker, Dr. Farhad Ghoddoussi
Nov 2, 2025
Topic: Meaning of Hikmah (Wisdom) in the Story of Jesus (Q43:57–65)
Summary:
In the sixth lecture, we discussed the meaning of hikmah in the verse Q43:63:
Q43:63: "When Jesus brought clear proofs (al-bayyināt), he said, 'I have brought you wisdom (al-ḥikmah), and (I have come) to make clear to you some of the things that you differ about. So be wary of God and obey me.'"
This verse is part of the pericope Q43:57-65 about Jesus from Surah 43 al-Zukhruf (Gold Ornaments). This pericope of Sūrah al-Zukhruf records and responds to an objection raised by the polytheists of Mecca to the Qur'an's favorable portrayal of Jesus (Q43:57-58). It is not immediately clear what precisely the Meccans' objection was. It may well have been, as Walid Saleh (and before him al-Zamakhsharī) infers, that they believed their divinities, whom they held to be God's angelic children (see, e.g., Q6:100; Q43:19), were more worthy of worship than the man-god Jesus.
The pericope in which the objection is recorded is the first and only time that Jesus is mentioned in the surah, and therefore the opponents' objection must have been occasioned by a chronologically earlier surah, which is Surah 19 (Surah Maryam). Sūrah Maryam presents an anti-Christian polemic, but if we accept the sincerity of the polytheists of Mecca in the objection they raised, the message (Q19:1-33) may have been too subtle for them. They seized upon the apparent absurdity of the Prophet denouncing their angelic gods while invoking Jesus (in the Christian view, a human-God) as a parable.
In response to the objection raised by the polytheists, the Qur'an in the following verses of this pericope lists four things regarding Jesus and his ministry: (1) he was "just a servant" (ʿabd) and "an example" (mathal) for the Israelites (Q43:59); (2) had God wished, He could make the angels inherit the earth from humans (Q43:60); (3) Jesus was "knowledge of the Hour" (Q43:61); (4) he brought wisdom (ḥikmah) and came to clarify the disputes (ikhtilāf) that the Israelites had fallen into (Q43:63).
We discussed the first two of the above-listed points, closely following the discussion by Saqib Hussain, examining how and in which sense they serve as a response to the polytheists of Mecca's objection.
#hikmah_quran
YouTube
[06] Hikmah in the Qur'an, Dr. Farhad Ghoddoussi
Topic: Meaning of Hikmah (Wisdom) in the Story of Jesus (Q43:57–65)
Summary:
In the sixth lecture, we discussed the meaning of hikmah in the verse Q43:63:
Q43:63: "When Jesus brought clear proofs (al-bayyināt), he said, 'I have brought you wisdom (al-ḥikmah)…
Summary:
In the sixth lecture, we discussed the meaning of hikmah in the verse Q43:63:
Q43:63: "When Jesus brought clear proofs (al-bayyināt), he said, 'I have brought you wisdom (al-ḥikmah)…
upcoming events, Nov 9-14, 2025
▫️Sun, Nov 9, 7:15-9:00 pm (virtual, EN)
Special Topics, 07, "Hikmah in the Qur'an", Farhad Ghoddoussi, Wayne State University, Michigan.
▫️Tue, Nov 11, 8:30-10:15 pm (virtual, FA w/ Subs)
Lecture Series, 10, "Structure and Argumentation in Islamic Theology", Hassan Ansari, IAS, Princeton.
▫️Fri, Nov 14, 7:30-9:30 pm (hybrid, EN)
Quran Study, Special Topic.
- All times US Eastern Time
visit us:
https://sites.mit.edu/zekrmit/
@zekrMIT
▫️Sun, Nov 9, 7:15-9:00 pm (virtual, EN)
Special Topics, 07, "Hikmah in the Qur'an", Farhad Ghoddoussi, Wayne State University, Michigan.
▫️Tue, Nov 11, 8:30-10:15 pm (virtual, FA w/ Subs)
Lecture Series, 10, "Structure and Argumentation in Islamic Theology", Hassan Ansari, IAS, Princeton.
▫️Fri, Nov 14, 7:30-9:30 pm (hybrid, EN)
Quran Study, Special Topic.
- All times US Eastern Time
visit us:
https://sites.mit.edu/zekrmit/
@zekrMIT