Translated Books

“Hijab and Mental Health” eBook Now Published!

Author: ‘Abbas Rajabi
Translator: Mansoor Limba
Pages: 178
eBook Price: US2/P100



Statement of the Problem and Necessity for Research
Operational Definitions  Read more »

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Philosophy of Religion – In Amazon Now!

Author: Muhammad Taqi Ja’fari
Translator: Mansoor Limba
Pages: 464
eBook Price: $5.994
The one-volume encyclopedia concisely, yet profoundly, deals with such subjects as definition of religion (essentialist, psychological-sociological, utilitarian-moralist, etc.), scope of religion, scope of jurisprudence, historical roots of secularism, science and religion, physics and metaphysics, and religious pluralism by meticulously examining the pertinent views of a wide array of Muslim and Western philosophers including, but not limited to, Aston, Geisler, Spencer, Muller, Bonhoeffer, Ellis, Spengler, Tylor, D’Holbach, Santayana, Otto, Cassirer, Sartre, Dewey, Oxford, Jastrow, William James, Jung, Herder, Schleiermacher, Feuerbach, Kaufmann, Samuel King, Goldziher, Rainach, Rupele, Frazer, Koestenbaum, Freud, Bultmann, Durkheim, Feaver, Jefferson, Barth, Ritschl, Tillich, Martin, Whitehead, and Johnson.Excerpt of the Book:

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The Revival of Islamic Thought

Author: Murtada Mutahhari
Translator: Mansoor Limba
Price: US$3.99

Table of Contents:
About the Author
Chapter 1 – Iqbal and the Revival of Religous Thought
The absence of the Islamic spirit among Muslims
The logic of railway train
Solidarity as a sign of life  Read more »

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Fitrah: Man’s Natural Disposition

Author: Murtada Mutahhari
Translator: Mansoor Limba
Number of Pages: 192
eBook Price: $3/Php150

About the Book:

“Fitrah: Man’s Natural Disposition” is a translation of the Persian book “Fitrat” (Tehran: Sadra Publications, 2006) by the great Muslim thinker and reformer, Ayatollah Murtada Muttahari. “Fitrah” is the theme of a 10-session lecture series given the martyred thinker in 1976-77 in the presence of teachers in Nikan School in Tehran, and apparently due to his involvement in the Islamic movement and his increasing social activities, it was not continued. With ample citations from the Qur’an and other traditional Islamic sources, Mutahhari discusses the concept of ‘fitrah’ or man’s natural disposition. The author does not confine himself to Islamic references as he continuously engages with the views of a wide range of philosophers including Plato, William James, Russell, Nietzsche, Marx, Feuerbach, Auguste Comte, Spencer, Will Durant, and Durkheim, among others. Mutahhari’s ontological discussion covers a range of issues, including the literal and technical meaning of ‘fitrah’, sacred inclinations, love and worship, and the evolution of human originality. He also examines materialism and provides a theistic approach to some issues pertaining to the theories on the origin of religion, evolution of human society, intrinsic and acquired guidance, and intuitive and sensory dispositions.

Murtada Mutahhari was a leading theoretician of the 1979 Islamic Revolution in Iran. As an accomplished scholar of Islamic sciences, he played a pivotal role in forming the modern Islamic discourse which served as the foundation of the revolution. With close to ninety works to his credit, he is considered one of the leading thinkers of the global Islamic movement in the twentieth century.

Table of Contents

Translator’s Foreword
About the Author
Chapter 1 – The Meaning of Fiṭrah
Chapter 2 – Man’s Dispositions
Chapter 3 – Sacred Inclinations
Chapter 4 – Love and Worship as Proof of Human Inclinations
Chapter 5 – Spiritual Love: Marxism and the Permanence of Human Values
Chapter 6 – The Evolution of Human Originality
Chapter 7 – The Foundation and Origin of Religion
Chapter 8 – Love and Worship
Chapter 9 – The Innate Nature of Religion
Chapter 10 – An Examination and Refutation of Durkheim’s Theory
Chapter 11 – The Qur’anic View on the Origin of Religion

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It Needs Much Editing!

Yesterday afternoon, out of the blue, I received a message via Telegram app:

“Salamun ‘alaykum. I’m _____ _____, one of the lecturers of _____ _____ University. I have a question for you.”

I replied, “‘Alaykumis-salam Shaykh. I’m at your service.”

“I teach using Shahid Mutahhari’s book ‘Islamic Training and Education’ which is translated into English. As I browsed online, I have learned that it’s your translation, and we’re provided a copy of it in our university.”

(Actually the book’s title is “Training and Education in Islam”.)

“Yes. it’s my translation.…/training-education-isl…/
Any problem with the translation?”

“Yes, professor. It needs much of edition!” (He then attached two photos of a text with his alleged corrections.)


“Is that the actual page of the book, or something retyped from the book? If it’s retyped, then typographical errors might have occurred. Kindly scan so that I can properly read it.

“Do you have your translation file? If yes, send it please to compare both.”

(As can be noticed, he refuses to answer my question, but instead asked for the softcopy of the book for FREE.)

“You can’t expect me to give you my copy because it’s violative of the contract I have signed with the publisher. I’m asking, is it the actual page of the book, or something retyped from the book?”

“I don’t have the book.”

“That’s what I was expecting: it’s something retyped from the book, not the actual book! I do suggest you to do two things: (1) to get your copy of the book, and then (2) compare the text of the actual book with the sheets in your hand. And if you discover that they are not exactly the same with the text in the book, then tell those who are responsible in typing the modules in your school to type the text

“What is the name and address of publisher?”

“It only shows that you have not checked the link I have given you. Please check my earlier messages.

“I checked but couldn’t download the file.”

“You are asking me about the name and address of the publisher. It’s mentioned there in the link. Or, are you really looking for the name of the publisher, or for the electronic copy of the book to download IN GRATIS?”

“This part (attaching again the photo) is the same in your link. Also there is (sic) some differences in some parts. You are somehow right, mistyped some parts, but as you saw again there is (sic) some to be edited.”

“It’s clear now that the text of the book is not exactly reflected in the sheets. We will talk about your claim that my translation requires editing once you have already a copy of the book.”

“Surely my professor. Is that publisher in London?”

“Please read again the link.”

“It was written that the publisher is in London; just to be sure my professor.”

“You are addressing me as ‘my professor’ and yet you are saying that my translation requires editing!”

“Some teachers have talented students than themselves. Humbly I am your student. Waiting [for] the right copy of your translation. I have heard of you here as a professional translator.”

“Wow! Then you have the audacity to say that you are ‘humble’ and at the same time saying that you are more talented than your teacher.”

“So finding that copy in your name shocked me. So I decided to make you aware of this. Thanks for beautiful chat.”

“Wow, you are saying that you are shocked [due to my poor translation], and yet you haven’t read my translation as a whole.”

“Bravery is our heritage… at same time being humble to the teachers. That was what I had in my hand and find it for your name. Anyway it was a good start for our relationship if you want.”

“Three things you can do: (1) Get your copy of the book, (2) and then enumerate the errors to the publisher and (3) to Dr. Muhammad Mutahhari, the author’s son who manages the Mutahhari Foundation (the repository of the author’s extensive works).

“How can I get the proper copy? Please give me a number or address to contact directly to (sic) the publisher. Thanks a million.”

“How to get a copy? Very simple, borrow from a library, or buy your own copy.”

“U mentioned that the same in the link has mistyped. So which library has the authentic copy?”

“The issue here is not which copy is authentic. The fact is that you have not yet read the whole book and yet you claim that it needs ‘much editing’.”



I just hope my fellow interlocutor above would soon meet Dr. Muhammad Mutahhari, who himself had personally given his feedback to me some years ago on my translation of his late father’s two books, namely, “Training and Education in Islam” and “The Theory of Knowledge: An Islamic Perspective”.

Now, let me ask those who have read the whole book: Does it really need ‘much editing’?

This translator and the book’s editor, Dr. Amina Inloes, will surely be very grateful if you can let us know of the errors in the translation. As the Indonesian proverb goes, “Dimana gading yang tida retak,” which means “There’s no ivory without a crack.”


Even after this post of mine, he did not stop notifying me of the alleged errors in my translation: “Here are some I noticed in your given link…” (Actually, I didn’t give any link to him.)


Thereafter, I replied to him: “After bringing your list of the alleged errors in my translation to the attention of (1) the publisher and (2) Dr. Muhammad Mutahhari, the Director of Mutahhari Foundation, please let me know their reaction. Thanks 

Then he responded thus, “Don’t you feel that this is your own business and responsibility? A book is distributing worldwide via your given link in your name full of errors! You yourself referred me to that university site for your translated book, And in a little glance l encountered this mistakes again there! Just in some available parts there. I saw and feel some non religious and non Muslim scholars worldwide are more receptive to my comments and critics even for misprintings. While YOU evaluate that as ALLEGED! While they are of your link!! Instead of begin thankful. Again maybe I will hear it’s for mistyped copy:blush: No time for looking publisher or the man without address or phone.Or writing down the list which will be named ALLEGED! Nice chat Bye my professor:pray:”

(He’s lying in saying that I referred him a certain university site.)

Naturally, I was smiling while reading his message, and then I replied. “Salam. ” I hope that will be our parting message – salam. 

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5 Newly Published Translation Works


Muhammad ‘Ali Sadat and Hamid Talibzadeh, “FAMILY IN ISLAM,” trans. Mansoor Limba, 63 pages. (ISBN 978-600-429-168-2)

Sayyidah Tahirah Aghamiri, “FULFILLMENT OF TRUST,” trans. Mansoor Limba, 149 pages. (ISBN 978-600-429-170-5)

Muhammad ‘Ali Sadat and Hamid Talibzadeh, “ISLAMIC ANTHROPOLOGY,” trans. Mansoor Limba, 119 pages. (ISBN 978-600-429-116-3)

Murtada Mutahhari, “PHILOSOPHY OF ETHICS,” trans. Mansoor Limba, 419 pages. (ISBN 978-600-429-124-8)

Muhammad ‘Ali Sadat and Hamid Talibzadeh, “THE ISLAMIC MORAL SYSTEM,” trans. Mansoor Limba, 49 pages. (ISBN 978-600-429-166-8)

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Hijab and Mental Health



‘Abbas Rajabi, “HIJAB AND MENTAL HEALTH,” trans. Mansoor Limba (Tehran: ABWA Press, forthcoming), 178 pages.


Publisher’s Foreword


Statement of the Problem and Necessity for Research
Operational Definitions

Chapter 1: History of Ḥijāb
A Brief History
1. Women’s Covering in Ancient Greece and Rome
2. Women’s Covering in Ancient Persia
2.1. Median Period
2.2. Persian (Achaemenian) Period
2.3. Parthian Period
2.4. Sassanid Period
3. The Women’s Dress Code in Major Religions
3.1. Ḥijāb in the Sharī‘ah of Prophet Ibrāhīm (‘a)
3.2. Ḥijāb in Judaism
3.3. Ḥijāb in Christianity
3.4. Ḥijāb in Islam
4. Ḥijāb and the Lawfulness of the Relationship between Man and Woman in the Qur‟an
5. Ḥijāb and the Lawfulness of Relationship between Man and
Woman in the Traditions
6. The Muslim Jurists’ View on Women‟s Covering
7. The Ḥijāb of Iranian Women after the Advent of Islam
7.1. The Ḥijāb of Iranian Women during the Rule of the First Four Caliphs until the End of the Umayyad Caliphate (11-132 AH)
7.2. The Ḥijāb of Iranian Women during the Abbasid Caliphate (132-656 AH)
7.3. The Ḥijāb of Iranian Women during the Samanian Rule
(261-389 AH)
7.4. Ḥijāb of the Iranian Women during the Āli Būyeh Rule
(320-447 AH)
7.5. Ḥijāb of Iranian Women during the ‘Alawī Rule of Ṭabaristān (250-316 AH)
7.6. Ḥijāb of Iranian Women during the Ghaznawī Rule
(351-582 AH)
7.7. Ḥijāb of Women during the Mongol Rule (616-736 AH)
7.8. Ḥijāb of Women during the Safavid Rule (907-1135 AH)
7.9. Ḥijāb of the Women during the Qājār Rule (1193-1344 AH)
8. The History of Combatting Ḥijāb in Iran
9. Ḥijāb in Our National Islamic Culture

Chapter 2: The Innateness of Ḥijāb and Woman‟s Adornment Instinct
The Innateness of Woman‟s Dress Code
The Instinct of Ostentation and Adornment
1. This Instinct as Exclusive to Woman
2. The Need for Setting the Legal Parameters of the Instinct of
3. Excess in the Instinct of Ostentation and Adornment

Chapter 3: The Relationship between Ḥijāb and the Woman’s Mental Health
Ḥijāb and Mental Health
1. Safety
2. Psycho-social Development
3. Women‟s Acquisition of Value
4. Regulation of the Instinct of Ostentation and Adornment
5. Enhancement of the Sense of Self-worth
6. Protection of the Woman‟s Feelings
7. Adherence to the Human Moral Principles
8. Preservation of the Strong Family Bond
8.1. Effects of the Spread of Obscenity and Promiscuity in the
Shattering of the Family
8.2. Excess in the Consumption of Beautification Products
8.3. Sexual Frigidity

Chapter 4: Mental Health and Anxiety
Mental Health
Definition of ‘Mental Health’
1. Historical Background
2. Definition of ‘Anxiety’
3. Signs of Anxiety in the Different Dimensions
4. The Adolescent‟s Reaction to Anxiety
5. The Formation of Anxiety in the Process of Growing-up
6. Theoretical Points of View on Anxiety
6.1. Psychodynamic Theory
6.2. Etiological Theory
6.3. Humanistic and Existentialist Theory
6.4. Cognitive Theory
6.5. Behavioralist Theory
6.6. Socio-cultural Theory
7. Empirical Background of the Research

Chapter 5: Results of the Field Research
Research Methodology
Statistical Population
1. Sampling Method
2. Sampling Size
Other Findings

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Forthcoming Publication: “Philosophy of Ethics”


Murtada Mutahhari, “PHILOSOPHY OF ETHICS,” trans. Mansoor Limba (London: MIU Press, forthcoming), 272 pages.

Table of Contents

Translator’s Foreword
About the Author

Part One
Chapter 1: What is Ethics?
Chapter 2: Natural Action and Moral Action
Chapter 3: Theory of Emotionalism and the Muslim Philosophers’ Theory
Chapter 4: Conscience Theory
Chapter 5: Theory of Beauty
Chapter 6: Theory on Worship
Chapter 7: Islamic Ethics and Morality
Chapter 8: Self and Non-self
Chapter 9: Knowledge of the Self
Chapter 10: Spiritual and Moral Crises in the Present Age

Part Two
Chapter 11: The Criterion for Moral Action
Chapter 12: Communist Morality and Russell’s School of Morality
Chapter 13: Question of the ‘Self’ in Ethics

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Discursive Theology (Volumes 1-2)

Discursive Theology, volumes 1-2

Discursive Theology, volumes 1-2


‘Ali Rabbani Gulpaygani, DISCURSIVE THEOLOGY, Volume 1, trans. Mansoor Limba (Manila: AIF, 2013), pp. 310. Price: US$16.

‘Ali Rabbani Gulpaygani, DISCURSIVE THEOLOGY, Volume 2, trans. Mansoor Limba (Manila: AIF, 2015), pp. 368. Price: US$16.

About the Book:
Islamic theology is nourished by two sources, viz. reason (‘aql) and revelation (wahyi). Firstly, by citing axiomatic and definitive principles, reason proves the existence, knowledge, power, and wisdom of God, and on the basis of these rational theological doctrines, it also establishes the necessity for revelation and the infallibility of the prophets. And through revelation and prophethood (nubuwwah), it recognizes anew all the spiritual doctrines. Once again, by utilizing logical thinking, it embarks on elucidating and reinforcing those doctrines. On this basis, although Islamic theology is also anchored in revealed (wahyānī) texts and facts, it utilizes the method of reflection and intellection in all cases, because through a certain medium revealed facts are also traceable to rational principles and foundations.

It deals with a set of ideological and scholastic questions based upon Islamic theology. While reason and revelation (the Qur’an and Sunnah) have been the final reference and arbiter in decisions and evaluations, the ideas and opinions of Muslim thinkers have been amply utilized. With the aim of knowing the truth and exemplifying honest scholarship, the sources and references of the views and opinions of others have been cited and sometimes, their names or titles are even mentioned in the text or footnote.

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The Old Educational System and Intellectual Training


Mostly, our old educational system was such. You can see that individuals—whether because of lack of talent or because of defects in training and teaching—are exactly like tape recorders in relation to the facts they have learned. One studied a textbook diligently and meticulously, memorizing it from lesson to lesson, taking notes and learning from it. Later, he became a teacher, for example, and wanted to teach the same lessons. He studied and learned from the teacher whatever was [written] in the said book—its glosses and commentaries. He can perfectly answer whatever you ask about this textbook and its glosses and commentaries. Just make a little twist in your question and he would be dumb-founded. What he knows are only these “heard” (masmū‘) facts, and if another subject is presented in a different context and he wants to make certain conclusions on the basis of what he knows, he cannot do so. In fact, I have seen people who, in a certain context, made conclusions which were contrary to what they had learned in a different setting. As such, you can see that each of them is a learned person (ālim), yet his mind is ignorant (jāhil). He is learned but his mind is that of an ignorant. He is a scholar; that is, he has learned many things; he knows many pieces of information, but once you pose a question which is beyond the ambit of what he [explicitly] knows, you can see that you are facing a totally ignorant fellow. As it appears, an absolute ignoramus is at center stage.

The diviner and the king

There is a parable—of course, it is fictitious—of a diviner and geomancer who taught divination and geomancy to his son. He himself was receiving good pay from the royal court. He taught his son this knowledge so that he could occupy the post after him. One day, he introduced his son to the king. The king wanted to test him. He held an egg in his hands and asked the diviner’s son to guess what he was holding. The diviner’s son tried many times but failed to make the right guess. So, the king gave him a clue, saying: “Its center is yellow and its sides are white.” Something came to the mind of the aspiring diviner, and he said, “It is a millstone whose center is filled with carrots!” The king got furious, and summoned his father and said, “After all this, what is this knowledge you have taught him?” The father said, “I taught [him] my knowledge very well but he lacks intellect.” The first part of his answer was about his knowledge [he imparted to his son] while the second part [which he compared to his knowledge] was about his son’s lack of intelligence as manifested by his failure to realize that a millstone is too big to be concealed by hands. Human reason has to have [the ability to make] this judgment.

This is a popular story and so far I have heard it from many people. It is narrated that a foreigner came to Karaj[1] one day and met a villager. This villager used to give very substantial and excellent answers. He would give very good answer to every question the foreigner had. Then, the foreigner asked him, “How did you come to know all these facts?” The villager said, “Since I am illiterate, I am thinking.” This answer is very meaningful. That is, “What the literate says is what he knows but what I say is the product of my thinking and reflection. And thinking is far better than literacy.”

This is the issue—that there must be growth of intellectual or rational personality in individuals and in society. It means that the power to analyze and scrutinize issues must be developed.[2] This is a basic concern. That is, exactly in this training and education in schools, the teacher’s duty is beyond teaching the child. Teachers must do something to develop the students’ analytical power and not only to fill their minds with facts and pieces of information. In fact, if there is too much pressure to fill the mind with facts, the mind becomes dull.



[1] Karaj: a city situated 20 km west of Tehran, at the foothills of the Alborz Mountains. [Trans.]

[2] Presently, it is not my concern whether Islam says so or not. Our inference is that this is the very point which Islam says about the intellect.

Training and Education in Islam(An excerpt from Murtada Mutahhari, TRAINING AND EDUCATION IN ISLAM, trans. Mansoor Limba (Tehran: IHCS and ABU, 2011), pp. 15-16.)

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