Kitāb al-Anwār wa-al-asrār al-mushīr ilá ʻilm al-taksīr : manuscript, undated

بسم الله الرحمن الرحيم وبه نستعين والحمد لله المتعال الكريم ... :Incipit

Hādhihi risālat Ṣiḥāḥ al-nuqūl fī radd al-fatwá bi-ṭahārat al-kuḥūl / lil-ʻĀlim al-Fāḍil ... al-Shaykh Muḥammad ʻAṭāʼ al-Kasm : manuscript, 1904

Paginated 1-24.

Hādhihī al-risālah Naṣīḥat al-ikhwān fī ṣawm Rajab wa-Shaʻbān wa-Ramaḍān / taʼlīf al-Shaykh al-ʻĀlim al-ʻĀllāmah al-ʻUmdah al-Fahhāmah al-Shaykh Ismāʻīl al-Jarrāḥī al-ʻAjlūnī : manuscript, undated

Holograph copy.

Sharḥ Kanz al-mughrimīn / lil-Shaykh al-ʻĀrif billāh Ibn Sabʻīn : manuscript, 1593

Title from f. 15r.

Mecmua : manuscript, undated

1. Turkish letter samples (ff. 1v-10v) -- 2. Risālah fī bayān ḥurmat shurb dukhān al-tunbāk / Mawlānā ʻAbd al-Nāfiʻ (ff. 11v-19v) -- 3. Risālah fī lubs al-aḥmar al-baḥt / Shaykh Qāsim (ff. 20v-21v) -- 4. Excerpt from Ibn al-ʻArabī (ff. 23v-24r) -- 5. Excerpt from Ayyuhā al-walad of al-Ghazzālī (ff. 26v-28r) -- 6. Excerpt from Kitāb Laṭāʼif al-adabīyah (ff. 30r-32r) -- 7. Şerh-i Hilyeti'n-Nebî (ff. 33r-35v) -- 8. Sharḥ Jannat al-asmāʼ wa-al-āyāt Allāh [sic] (ff. 35v-38v) -- 9. Fetvâlar (ff. 39v-96v) -- 10. ??? (ff. 98r-103v) -- 11. Persian and Turkish poems (ff. 104r-133r) -- 12. Manzume-i Nidâî Kaysûnîzâde (ff. 134v-157v) -- 13. Excerpts, hadiths and fatwas (ff. 158r-162r) -- Mā jāʼa fī ṭarīq al-taṣawwuf wa-arkānihi (ff. 162v-164v).

Fatḥ al-Raḥmān bi-al-jawāb ʻalá ahl Qalībān / jamʻ al-Shaykh al-ʻAllāmah wa-al-Sayyid al-Fahhāmah ʻAbd Allāh ibn ʻUmar ibn Yaḥyá Bāʻalawī : manuscript, 1918

Written in 1248 [1832-3].

هذه رسالة الابحاث الملخصة في حكم كي الحمصة / لعبد الغني الشهير بابن النابلسي : مخطوطة، 1813

Unbound.

Hādhihi risālat al-Aḥkām al-mulakhkhaṣah fī ḥukm māʼ al-ḥimmaṣah / li-Mawlā al-Shaykh Ḥasan al-Shurunbulālī : manuscript, 1813

Copy completed on 3 Muḥarram 1229 [December 26, 1813] from the autograph copy of the author.

Risālah fī aḥkām al-ṭāʻūn / li-Ibn al-Ḥājj : manuscript, undated

With: Muqaddimah fī-mā yajibu ʻalá al-awlād maʻrifatuh min al-aḥkām al-sharʻīyah / lil-Faqīh al-Mālikī.

Salāt-i Masʻūdī : manuscript, 1298-1299 [i.e. 1881-1882]

A manuscript treatise on prayer, ablution, alms, fasting, divorce, etc. The first volume opens with a chapter on "Tawḥīd", i.e. Islamic theology. This is followed by a chapter on Abū Ḥanīfah and his school of law.

Writings on Islamic divination : manuscript, [ca. 1592]

Title supplied by cataloger.

Kitāb Basṭ al-yadayn li-ikrām al-abawayn / min taṣnīf al-Fāḍil al-Naḥrīr Mawlawī Muḥammad Ghawth ibn Nāṣir al-Dīn ibn Muḥammad : manuscript, 1848 or 9

Title from f. 25r.

Death anxiety and experiences of transcendence : peak experiences of skydivers

Terror Management Theory (TMT) suggests that human beings battle to protect ourselves from the potential terror resulting from the juxtaposition of our need for selfpreservation and our unique human ability to realize that we cannot avoid death. Over 150 studies have shown that when people are primed with the awareness of mortality they grasp onto their cultural world view more tenaciously than when they are primed with another unpleasant stimulus (i.e., show "cultural world view defense"). Applying the principles ofTMT, the first purpose of the present research was to examine whether the amount of peak experiences reduce the tendency to show cultural world view defense (an indicator of unconscious death fear) after a death prime. The second purpose was to examine a new model of implicit spirituality, by testing proposed relationships between implicit spirituality, peak experiences and intrinsic religiosity, and by testing whether peak experiences and/or intrinsic religiosity mediate the relationship between implicit spirituality and conscious and/or unconscious death fears. Skydivers were chosen as the primary participants for this research because of their unique characteristics in the context of TMT research. Previous research suggests that veteran skydivers have peak experiences as they skydive, and I assumed that their peak experiences would not be influenced by intrinsic religious beliefs. Novice skydivers may have their implicit spirituality brought forth because of their proximity to possible death. The willingness of both groups to place themselves close to death allowed their reactions to unconscious and conscious death fears to be assessed in a real setting. Novice skydivers' proximity to death made them an ideal group to study to see whether intrinsic religiosity mediated the relationship between their implicit spirituality and conscious and/or unconscious death fears. One hundred and twenty-five people participated in this research: 38 veteran and 46 novice skydivers, as well as 41 people who accompanied them to the drop zone. Of these, 23 veterans, 19 novices, and 22 friends returned a follow-up packet of questionnaires three weeks later. As expected, the veterans' unconscious death fear scores remained stable from pre-jump to post-jump (after the death prime), and three weeks later, whereas the novices' scores increased, but only marginally. As predicted, the novice skydivers' implicit spirituality was significantly higher than the veterans' and was negatively correlated with their conscious death fear, which was not mediated by their intrinsic religiosity. Only the novices' follow-up (trait) implicit spirituality correlated negatively with their pre-jump unconscious death fear. Among both groups of skydivers, there were significant relationships between implicit spirituality and peak experiences, and although the novices were significantly higher on peak experiences after the jump, peak experiences did not mediate the relationship between implicit spirituality and unconscious death fear for either group. In both groups follow-up intrinsic religiosity correlated with implicit spirituality. Peak experiences and intrinsic religiosity were not related with one another, suggesting that these are different ways of accessing an implicit spirituality. Results imply that implicit spirituality was brought forth (in the case of novice skydivers who were consciously close to death) and can be accessed through both peak experiences and intrinsic religiosity.

Structuration and branding of a religious tourism product: Catalonia sacra

This article aims to provide an overview of the products Catalonia has to offer in terms of religious tourism. The growing interest in this kind of tourism worldwide, and in Catalonia itself, along with the region's wealth of religious heritage (particularly connected to the Christian Church) contrast with the lack of religion-based tourism products available, which results in its absence from the region's image as a tourism destination. In view of this, the Faculty of Tourism (University of Girona), the Vic Bishopric's Albergueria-Centre for Cultural Dissemination and the Tarraconense Episcopal Conference's Interdiocese Secretariat for the Custody and Promotion of Holy Art (SICPAS) decided to address the situation with the help of funding from the Autonomous Government of Catalonia. In order to re-position Christian religious heritage in the image of Catalonia as a tourist destination, the aforementioned parties embarked upon a project to set up a series of routes throughout the region, branded under the name Catalonia Sacra

The elderly : reminiscing, coping with loss, accepting death

This study investigated loss, death and dying, reminiscing, coping and the process of adaptation from the sUbjective perspective. A number of theories and models of death and dying were reviewed in the background literature search with the focus on reminiscing as a coping phenomenon. The format of the study was audio-taped interviews with ten sUbjects and the recording of their memories and reminiscing of life stories. The sUbjects were required to complete an initial questionnaire in a demographic data collection process. Two separate interviews consisted of a primary data collecting interview and a verification interview four to eight weeks later. An independent chart review completed the data collecting process. Data analysis was by the examination of the emerging themes in the subjects' personal narratives which revealed the sUb-categories of reminiscing, loss (including death and dying), acceptance, hope, love, despair and belief. Belief was shown to be the foundation and the base for living and reminiscing. Reminiscing was found to be a coping phenomenon, within the foundation of a belief system. Both living and reminiscing revealed the existence of a central belief or value with a great deal of importance attached to it. Whether the belief was of a spiritual nature, a value of marriage, tradition, a work ethic or belief in an abstract value such as fate,it gave support and control to the individuals' living and reminiscing process. That which caused despair or allowed acceptance indicated the sUbjects' basic belief and was identified in the story narrations. The findings were significant to health care in terms of education, increased dignity for the elderly and better understanding by society. The profiles represented an average age of 86.3 years with age showing no bearing on the life experiences associated with the emerging themes. Overwhelmingly, belief was shown to be the foundation in reminiscing. A Judeo-Christian cultural value base supported the belief in 90% of the sUbjects; however, different beliefs were clearly shown indicating that belief is central to all thinking beings, in everyday life and in reminiscing. Belief was not necessarily spiritual or a practised or verbalized religion. It was shown to be a way of understanding, a fundamental and single thread tying the individual's life and stories together. The benefits were the outcomes, in that knowledge of an individual's belief can optimize care planning for any age group, and/or setting. The strength of the study was the open question format and the feedback process of data verification. The unrestricted outcomes and non-specificity were significant in a world where dying is everybody's business.