Faylasū al-ʻArab: al-Kindī -- al-Muʻallim al-thānī: al-Fārābī -- al-Shāʻir al-ḥakīm: al-Mutanabbī -- Baṭalīmūs al-ʻArab: Ibn al-Haytham -- Shaykh al-Islām: Ibn Taymīyah.

Literature, especially poetry, has undoubtedly had a great place in the cultural history of the Arabs. Arab poet in the period of ignorance; It had many critical functions, such as making the heroism of the tribesmen epic, immortalizing the names of the deceased, and providing a kind of psychological superiority by satirizing the opposing tribes and people. Poetry continued to exist in all areas of life after Islam, as poetry spread to the cultural codes of the Arabs. As a manifestation (...) of this, poems were utilized to the maximum in Islamic disciplines that were formed in the following years. Arabic poetry has been one of the reference sources of Islamic sciences such as tafsir, hadith and qiraat, not just linguistic studies such as nahiv. The application of the process of bringing evidence from this poem, which is termed as istishhad in istilah, is also seen in the hadith annotations. While the commentators were looking for the meaning of some strange words in the hadiths in poetry, they sometimes included one or a few couplets that fully agreed with the meaning of the hadith. In this study, it has been examined how the poems of the Abbasid poet al-Mutanabbī, whose poems are frequently referred to in the hadith commentaries, are handled in these sources. It is foreseen that the results of the research will provide data to the researchers of Arabic language and rhetoric and hadith. (shrink)

Intense debates about who will lead the Muslims after the death of the Prophet Muḥammad (PBUH) occurred among the Aṣḥāb (companions of the Prophet Muhammad). A group of Aṣḥāb claimed that the caliphate was the right of Ḥaḍrat ʿAlī and his descendants. This movement, which emerged as political advocacy supporting Ḥaḍrat ʿAlī (d. 40/661) and his children, took on a sectarian identity called Shīʿa by time, was divided into groups, and then spread to different places in the Islamic World. One (...) of these groups is the Ismāʿīliyya which took its name from Ismāʿīl b. Ḏj̲aʿfar al-Ṣādiḳ (d. 138/755). Ismāʿīliyya had believed that the Umayyads and the ʿAbbāsids usurped the right of Ḥaḍrat ʿAlī and his descendants; therefore, they struggled against these dynasties secretly under the leadership of ʿUbayd Allāh al-Mahdī (d. 322/934) and by means of callers. After establishing their first state Fāṭimids in the North Africa with the Berbers, the Ismāʿīlīs carried out their activities openly and seized a region from Barqa to the Atlantic Ocean. The Fāṭimid State based on sectarianism aimed to follow the Shīʿa belief rather than controlling an area since its establishment. In this respect, the Fāṭimids, who differed from the ʿAbbāsid and Umayyad states, made great efforts to capture Egypt and Andalus by increasing their propagandas through callers (dāī) from the end of the third century. Because of this effort and successful policy of al-Muʿizz li-Din Allah the third, they conquered Egypt. The callers played a key role in the Egypt. As the Sunni-Maliki sect had taken root in Andalusia, Ismāʿīlīs could not achieve the same success, and a limited number of people embraced their doctrine. However, they managed to direct some famous intellectual and literary men to their side. Undoubtedly, one of the most important achievements was Ibn Hāniʾ al-Andalusi (d. 362/973). Ibn Hāniʾ, who had to leave Andalusia, as he was a Shiite, went to Maghrib and came under the patronage of the governors of Masila, which depended on Fāṭimid. His poems about governors spread his fame and made him known until al-Qayrawan, the capital of Fāṭimid. One of the methods used by many of the caliphs and amīrs (ruler) to consolidate their rule within the borders of the state and to spread their influence abroad since the Jahiliyya (pre-Islamic period) is that they included poets who praised themselves and the state policies, in other words, made their advertisements in the palace. Ibn Hāniʾ was one of the poets Caliph Muʿizz invited to his palace in al-Mansuriyya as soon as he heard of the poet’s fame. Ibn Hāniʾ came to the presence of Caliph in 350/962 and named as al-Mutanabbī of Maghreb as he became famous than poets such as Abu'l-Qasim al-Fazari and ʿAlī b. Muḥammad al-Iyadi. In time, Ibn Hāniʾ who became one of the sincerest friends of Muʿizz, used all his creative potential to defend the Caliph and deliver the views of Ismāʿīliyya in return for the value and generosity he received from the Caliph. Thus, the poet, who became the most powerful defender and propagandist of the Fāṭimids who pursued an expansionist policy in the East and the West, introduced an innovation to his style of praise contrary to his classical style. Accordingly, he gained great reputation thanks to his poems that praised the Fāṭimid Imāms, especially Muʿizz using expressions attributing him superhuman properties. Naturally, the successful politics followed by Muizz and the doctrine and terms of the Shiite-Ismāʿīliyya party, which the poet advocated, had a distinct reflection on his odes. Moreover, the issue of Ahl al-Bayt (the family of the Prophet Muḥammad) and injustices they suffered, affected the poet’s feelings deeply, and he did not hesitated to express these injustices in his poems without worrying about any danger. These odes reported to be the first written documents including information about the Fāṭimid creed and the traits, which Fāṭimid Imāms were supposed to have, are important resources for researchers. Fāṭimids believed that the imām was innocent, knew everything, and he would intercede his friends on Judgment Day. They even saw him as superhuman and attributed holiness and glory to him that would make him the spirit of God. Furthermore, they regarded that the imām was the reason of life. Similar themes were very common in Ibn Hāniʾ’s poetry. His poems went beyond the borders of the states in the North Africa, spread to a large region extending from Andalusia to Baghdad, and provided recognition of the doctrine of Ismāʿīliyya. This study consists of an introduction and two parts. The introduction part includes brief information about the history of the Shīʿa-Ismāʿīliyya and Ibn Hāniʾ’s life and poetry. The other parts discuss reflections of the Shīʿa-Ismāʿīliyya belief in the poet’s odes and analyses of these poems. Finally, poems having historical and political value related to Karbala, which has profound effects on Shiite literature, are analyzed. (shrink)

In ancient philosophy, Logic was seen as the instrument and method of philosophy. However, sometimes detailed and profound discussions have been made about the demonstrativeness of philosophical sciences. Most philosophers have accepted that the mathematical sciences were especially demonstrative and likewise, most of the natural sciences are demonstrative for them. But can metaphysics be demonstrative or not? This is one of the fundamental issues around which the great debates were made in Islamic philosophy. While these issues are known to specialists (...) in this field, we can hardly find studies and research that deal with this issue to a sufficient degree and precise discussions in our day, I mean the issue of demonstrativeness of art of demonstration, art of dialectic, art of sophistry, art of rhetoric and art of poetry. It is clear that the peripatetic philosophers did not write a separate book or treatise on the issue of the demonstrativeness of the logical arts, but we can claim that they believed that all these arts were demonstrative and that they were extracted/abstracted using the art of demonstration. We can come across important phrases and statements that prove this claim between the lines of the books that these philosophers wrote in the science of logic. And while Aristotle is the founder of the science of logic, then how is it to be understood that there are practical particular examples and some easy rules of these arts? According to their texts, we can say that they believed that the actual performance of these arts by their actors in materials by particular and practical actions differs from extracting their universal rules by abstracting them from their materials through theoretical and analytical research. For example, the poems of the great poets; Homer and al-Mutanabbi, are particular works in the matter of the art of poetry performed by poets. The books written by Aristotle and Ibn Rushd in the art of poetry contain universal rules extracted abstractly from the materials of their particular poems. As for understanding the demonstrativeness of the remaining four arts, it is easier, but how should we understand the demonstrativeness of the art of demonstration itself? It seems that the peripatetic logicians also distinguished between applying demonstrative inferences to significant materials and extracting the universal rules of the art of demonstration from these materials. These five logical arts are not particular and practical things, but they are philosophical, demonstrative, and analytical studies for the peripatetic logicians in Islam. In this paper, we will try to draw attention to the issue of the demonstrativeness of the five arts and to open a new discussion about it based on some important sentences and phrases expressed by al-Fārābī, Ibn Zur‘a, Ibn Sīnā, Ibn Bājja and Ibn Rushd between the lines in their books, which they wrote in the field of logic and within different and multiple contexts. (shrink)

In ancient philosophy, Logic was seen as the instrument and method of philosophy. However, sometimes detailed and profound discussions have been made about the demonstrativeness of philosophical sciences. Most philosophers have accepted that the mathematical sciences were especially demonstrative and likewise, most of the natural sciences are demonstrative for them. But can metaphysics be demonstrative or not? This is one of the fundamental issues around which the great debates were made in Islamic philosophy. While these issues are known to specialists (...) in this field, we can hardly find studies and research that deal with this issue to a sufficient degree and precise discussions in our day, I mean the issue of demonstrativeness of art of demonstration, art of dialectic, art of sophistry, art of rhetoric and art of poetry. It is clear that the peripatetic philosophers did not write a separate book or treatise on the issue of the demonstrativeness of the logical arts, but we can claim that they believed that all these arts were demonstrative and that they were extracted/abstracted using the art of demonstration. We can come across important phrases and statements that prove this claim between the lines of the books that these philosophers wrote in the science of logic. And while Aristotle is the founder of the science of logic, then how is it to be understood that there are practical particular examples and some easy rules of these arts? According to their texts, we can say that they believed that the actual performance of these arts by their actors in materials by particular and practical actions differs from extracting their universal rules by abstracting them from their materials through theoretical and analytical research. For example, the poems of the great poets; Homer and al-Mutanabbi, are particular works in the matter of the art of poetry performed by poets. The books written by Aristotle and Ibn Rushd in the art of poetry contain universal rules extracted abstractly from the materials of their particular poems. As for understanding the demonstrativeness of the remaining four arts, it is easier, but how should we understand the demonstrativeness of the art of demonstration itself? It seems that the peripatetic logicians also distinguished between applying demonstrative inferences to significant materials and extracting the universal rules of the art of demonstration from these materials. These five logical arts are not particular and practical things, but they are philosophical, demonstrative, and analytical studies for the peripatetic logicians in Islam. In this paper, we will try to draw attention to the issue of the demonstrativeness of the five arts and to open a new discussion about it based on some important sentences and phrases expressed by al-Fārābī, Ibn Zur‘a, Ibn Sīnā, Ibn Bājja and Ibn Rushd between the lines in their books, which they wrote in the field of logic and within different and multiple contexts. (shrink)

I counter a tendency in critical phenomenology to read Frantz Fanon as derivative upon, indeed reducible to, other (European) phenomenologies, eliding the originality and contemporaneity of his method. I propose it is time to read phenomenology through Fanon, instead of centering analysis on his assumed debt to Maurice Merleau‐Ponty's body schema. Fanon reconfigures and ungrounds phenomenology in Peau noire, masques blancs (Black Skin, White Masks). I show how he creates his own method through an anticolonial phenomenology of touch and affect (...) that breaks with the perceptual spectacle at the center of most phenomenologies before him. I read Fanon's “toucher du doigt”—in contrastive relation to Edmund Husserl's touch‐sensings—to define a phenomenology that dwells with colonial wounding and holds the memory of a “burning” colonial duration. This is to say that Fanon's phenomenology is not mere description; rather, Fanon invents a critical, distinctly temporal, and anticolonial method from the affective territory in which he has had to dwell. This method addresses the conditions of possibility for doing (critical) phenomenology. Fanonian phenomenology makes tangible the (de)structuring violence through which colonialism ontologizes itself, while providing tools to dwell with the wounding and critically mine it—to create possibilities for living otherwise than what colonialism makes of us. (shrink)

The development of the Minimalist Program, Noam Chomsky's most recent generative model of linguistics, has been highly influential over the last twenty years. It has had significant implications not only for the conduct of linguistic analysis itself, but also for our understanding of the status of linguistics as a science. The reflections and analyses in this book contain insights into the strengths and the weaknesses of the MP. Among these are, a clarification of the content of the Strong Minimalist Thesis (...) ; a synthesis of Chomsky's linguistic and interdisciplinary discourses; and an analysis of the notion of optimal computation from conceptual, empirical and philosophical perspectives. This book will encourage graduate students and researchers in linguistics to reflect on the foundations of their discipline, and the interdisciplinary nature of the topics explored will appeal to those studying biolinguistics, neurolinguistics, the philosophy of language and other related disciplines. (shrink)

Amsterdam University Press is a leading publisher of academic books, journals and textbooks in the Humanities and Social Sciences. Our aim is to make current research available to scholars, students, innovators, and the general public. AUP stands for scholarly excellence, global presence, and engagement with the international academic community.

The purpose of this study was to examine the relationship between metacognition as measured in real-life situations and IQ scores as reflected by performance on the Raven Standard Progressive Matrices Scale. It is also intended in this study to report on whether or not there were significant differences in performance on the metacognitive instrument among participants with typical development, deaf and hard-of-hearing, and low-achieving individuals with and without the influence of IQ. Analysis showed significant correlations between IQ, metacognitive test, and (...) metacognitive test scores divided by mean reaction time but not with reaction time itself. Results revealed the influence of IQ on metacognition being greater than the influence of metacognition on IQ. Results showed when controlling for the effect of IQ, differences among the three groups of participants on the metacognitive instrument become non-significant. Implications and suggestions are presented. (shrink)

The banking sector is one of the most important economic sectors in all countries. It represents the backbone of economic life, as it acts as a mediator between savers and investors and provides them with many banking services to meet the requirements of the economic process. This study aimed to define the concept of financial services provided by Islamic banks, their characteristics, and their most key features, while addressing the level of quality of banking services and the extent to which (...) they meet the desires of customers. This study was divided into two sections: Section One: The concept, characteristics, and features of banking services. Section Two: Banking services provided by Islamic banks. (shrink)

The first issues of the journal Hypatia, published from 1983 through 1985, truly heralded the rebirth of a feminist philosophy. Women in philosophy had been silenced since the days of the fourth-century Alexandrian woman philosopher and mathematician, Hypatia. With the establishment of the journal by the Society for Women in Philosophy, feminist issues and philosophy were legitimized. The first three issues of the journal were actually published as special issues of Women's Studies International Forum. From this unique incubational arrangement, the (...) journal has grown to be a successful independent voice for feminist philosophical concerns. In response to demand, essays from those early, now out-of-print issues are being published in book form as a testament to the rebirth of feminist philosophy. (shrink)

Background: Medical chaperones (MC) are underutilised. The influence of Islamic culture on the use of MC is not known. Aim: To examine physicians’ use and perception of MC in Islamic culture. Setting: A major tertiary care hospital in Saudi Arabia. Methods: 315 self-administered questionnaires were distributed to attendees of grand rounds of 13 departments. Results: 186 (59%) questionnaires were completed. 64.5% of the respondents were 30–49 years old, 75.8% were men and 31.2% were in training; 79% had a clinic load (...) of under 50 patients per week and 47.8% had postgraduate training (PGT) in an Islamic country. MC were reported to be infrequently (⩽25% of the time) used by 44.1% (69.2% female vs 39% male physicians, p = 0.001; 58.6% in training vs 36.8% attending, p = 0.007; 52.1% PGT in Islamic vs 35.6% in western countries, p = 0.027), offered by 52.7% (78.9% female vs 46.8% male physicians, p<0.001) and requested by 79% of patients. MC were reported to be commonly (>75% of the time) used, offered by physicians and requested by patients by 38.2%, 29% and 7.5% of respondents, respectively. The most frequently cited reasons for not using MC were privacy/confidentiality (36.6%) and understaffing (30.5%). Equal numbers of respondents perceived MC use as a protection for physicians or patients (67.7% and 65.6%, respectively). Conclusions: MC are underutilised even in Islamic culture, especially among female physicians. Training in western countries is favourably associated with MC use. Underutilisation appears to be related to privacy/confidentiality, understaffing and failure of patients to request a MC. (shrink)

Al hilo de la nueva edición y traducción que estoy llevando a cabo del poema agrícola del almeriense Ibn Luyūn (s. XIV), ofrezco en este artículo un estudio sobre el conjunto de capítulos que tratan las plantas que son usadas como decoración por su belleza o su buen olor. En dicho estudio, realizo en primer lugar una nueva edición y traducción tanto de los capítulos citados como de las notas marginales que los acompañan. Para la edición he utilizado tres de (...) las cinco copias registradas de esta obra, lo que conlleva una nueva lectura más completa que la realizada anteriormente por Joaquina Eguaras. A continuación, analizo los datos que se encuentran en las notas marginales (no editadas ni traducidas en su día por la aludida arabista), las cuales son muy numerosas y de gran interés al abarcar temas muy variados y reflejar las diferentes fuentes que usa Ibn Luyūn. Este último aspecto, sin duda, permitirá profundizar en el conocimiento agronómico, tanto teórico como práctico, propio del periodo nazarí y la aportación del autor de Almería al mismo. (shrink)

In this paper, we introduce the notion of S ∗ p -partial metric spaces which is a generalization of S-metric spaces and partial-metric spaces. Also, we give some of the topological properties that are important in knowing the convergence of the sequences and Cauchy sequence. Finally, we study a new common fixed point theorems in this spaces.

There are few examples in the literature of objective measures for the assessment of donor willingness. The author describes the scoring system in use at his own renal transplant unit which has brought objectivity to the process of determining the willingness of living related donors. In this system, a total score to determine the degree of willingness or unwillingness is calculated based on responses to a series of questions. The author believes that with minor modifications this system could be implemented (...) by transplant units in different countries and cultures to screen out donors who are acting under duress. (shrink)