This chapter contains sections titled: Introduction Muslim or Islamic Philosophy of History? Islamic Concept of History Development of Muslim Philosophy of History and Historiography Two Muslim Philosophers of History: Ibn Miskawayh and Ibn Khaldun Muslim Philosophy of History and Encounters with the West Conclusion References Further Reading.

This study focuses on the life, works, scholarly personality and place of Abu Bakr Ahmad, one of the pioneers of the science of Qiraat in the Ottoman Empire. Abū Bakr Aḥmad was the son of Ibn al-Jazari, one of the authoritative figures in the science of Qiraat, and the author is called Ibn al-Nāzim after his father. Abū Bakr Aḥmad is an important figure who came to the forefront in the field of Qiraat by being educated by the leading (...) scholars of the period, especially Ibn al-Jazari, and wrote qualified works. Abu Bakr Ahmad distinguished himself among Ibn al-Jazari's other children. Abū Bakr Aḥmad served as a muderris in various madrasas in Damascus, such as the Great Ādiliyya, Atabekiyya and Umayyad mosques, and taught many students throughout his life. Among his students were the children of Bayezid Yildirim. After Ibn al-Jazari came to Bursa, Abu Bakr Ahmad took many books with him and taught what he learned from him to many people, especially the sultan's children. The works written by Abū Bakr Aḥmad also reveal his knowledge of scientific subjects. As a matter of fact, Ibn al-Jazari said that he liked his son Abū Bakr Aḥmad's commentary on Tayyibah very much, “...Although he did not even have a copy of my previous commentary on the same work, he commented it very well. Before that, he had also commented on two poems of mine very well...”. Apart from this commentary, which was praised by Ibn al-Jazari, he also wrote other works. Considering the works of Abū Bakr Aḥmad, it can be said that he was a commentator. This is because most of his works have the quality of a commentary. It is reported that when Ibn al-Nāzim was a professor in the madrasas in Damascus, the chief qadi of the period and many scholars attended his lectures. Ibn al-Nāzim was also the first commentator of Tayyibat al-Nashr, which is used as the main source of Qiraat education both in our country and in other Islamic countries and on which dozens of commentaries have been written. All this reflects the author's knowledge in the field of qiraat.While Abu Bakr Ahmad's personal effort, perseverance and intelligence played an important role in his reaching such a position, the fact that he was the son of a father like Ibn al-Jazari, who left his mark on the history of Qiraat and is considered an authority in his field, was undoubtedly effective. As a matter of fact, Ibn al-Jazari is a valuable figure who came to the forefront among his contemporaries in the shar'i sciences in general and in the field of Qiraat in particular. Aside from the words of praise uttered about him by scholars, the great works he penned and the vibrant community of students he left behind demonstrate this in the best way possible. Abu Bakr Ahmad was one of the first among the students who grew up under the tutelage of such an important scholar. When the studies on the life of Abū Bakr Aḥmad were examined, it was seen that there was no extensive and satisfactory information about the author. In fact, when the sources and documents that directly or indirectly mention the life of the commentator since his time are examined, it is seen that the information in the aforementioned sources is a repetition of what is given in Ibn al-Jazari's Ghāyat al-nihāya and sometimes contains contradictions within itself. For example, many issues such as the date of Abu Bakr Ahmad's death, the number and identity of his siblings, his position as imam-hatip of the Ulucamii, the name of one of his students, Ashraf Musa, the catalog information of some of his works or their attribution to the author are either erroneous or controversial. Nevertheless, sources such as manuscript library catalogs, archival records, and works on the life of Abū Bakr Ahmad such as tabāqat, terājim, and qiraat, academic, modern, or encyclopedic works have been searched, and the information obtained has been compiled and presented in this study. At the same time, the information about his life, which is assumed to be erroneous, has been identified and corrected by going to the main sources, and finally, the correct or close to the truth has been tried to be revealed. The general opinion formed by us as a result of our research on the life of Abu Bakr Ahmad led us to such a study. The main theme of the article is the life of Abū Bakr Ahmad and it is aimed to make a humble contribution to the literature through this study. (shrink)

This article analyzes the position of Ibn Hilāl, who is regarded as nāsıbī and ghālī, in the science of Shia rijāl, his reports and the validity of the accusations against him. It is found that narrators are criticized for various reasons in the science of Shiʻa rijāl. Some of them are the Shiite followers that the imams cursed and wanted to be kept away from their adherence. It is seen that the narrations reported by some of the narrators are included (...) in the main sources of Shiite hadith, albeit these narrators were cursed by the innocent imams. Ahmed Ibn Hilāl (d. 267/880) is one of these narrators cursed by the imams and his name is found in the report (the isnād) of many early narrations. Ibn Hilāl, one of the close companions of Shia's 10th imam Ali b. Muḥammed al-Hādī (d. 254/868) and 11th imam Ḥasan al-ʻAskarī (d. 260/874), was first cursed by the letter of al-Askarī allegedly sent, and the Shiite followers were ordered to move away from him. Ibn Hilāl refused to accept the ambassadoriality of Muḥammed b. Osman (d. 305/918), the ambassador of the 12th Imam. Thus, he was cursed by Muḥammad al-Mahdī as well. In later periods, Ibn Hilāl was accused of being nāsıbī and ghālī. However, there are also some Shiite scholars who supported (tavthîk) Ibn Hilāl. In the Shi'a tradition, Nāsibism indicated the meaning of hating ʻAli and Ahl al-bayt or feeling anger towards them. Later on, this meaning has been changed into a meaning including the haters of ʻAli and then the Shiʻa Nāsibism is regarded as a position towards Shiʻa outside of Shiʻa. Ghulāt is a form of a belief generally found in the Shi'a tradition. In the belief of Ghulāt, holiness is attributed to the imams. When the Shiite sources are examined, it can be seeb that Ibn Hilāl represents neither a ghālī nor a nāsıbī position. In the Shiʻa, when the narrator leaves his sect, his narrations are evaluated differently. Therefore, among Ibn Hilāl's narrations only those which narrated before he left can be accepted. The likely reason for this attitude can be those narrators such as Ibn Hilāl brought in many narrations to the Shiite hadith literature. Ibn Bābeveyh and Sheikh Sadūk reported many narrations that includes Ibn Hilāl in their report chain (the isnad). Among these narrations, they criticized only one. Again, in the 4th century of Hijrī, Numānī, al-Hazzāz, Ibn Qavlaveyh and Mufīd reported many narrations transmitted by Ibn Hilāl. However, none of them mentioned about the negative perception on Ibn Hilāl in any of these narrations. This shows that Ibn Hilāl was not regarded as nāsıbī or ghālī in the eyes of the these scholars. As regards to, Tūsī, in the 5th century after Hijra, claimed that Ibn Hilāl was a ghālī and he was accused of being an adherent to this religion. He narrated in sum fifty narrations that included Ibn Hilāl in the report chain, but Tūsī criticized only three of them because of including Ibn Hilāl. The reason why Ibn Hilāl was accused of being nāsıbī and ghālī, which Shiʻa deemed the worst, was probably related to the political conditions of that period. On the other hand, there is no report that Ibn Hilāl shared a nāsıbī and ghālī thought or had a tendency towards them. It is obvious that if Ibn Hilâl, who has an important place in the eyes of the Shiite community, does not accept the second ambassador of al-Mahdī, and that this would cause discord among the followers. This complex situation was tried to be remedied by letters alleged to have been written by the imams, cursing Ibn Hilâl and ordering them to stay away from him. Later, Ibn Hilāl was accused of being a nāsıbî or ghālī who expressed the attitudes and thoughts that Shiʻa saw the most distant from him. Sadūk first reported the narration that Ibn Hilāl was Nāsıbî. Tūsī, on the other hand, described Ibn Hilāl as ghālī in the 5th century (after hijra). This study tries to reveal that there is no explicit evidence that proves Ibn Hilāl’s nāsıbī or ghālī position. (shrink)

This research aims to examine the Indonesian Ulema Council’s (MUI) fatwa strategy on COVID-19 vaccination booster, which employed religious narrations and laboratory test evidence to justify its arguments. Religious texts become ideological frames that are legitimate and effective in influencing the human senses. This study uses maqashid al-Qur’an as approach. Hence, the use of text of the Qur’an, hadith, and quotations from various ulema’s opinions elucidates the vaccination aim under Islamic law. Based on the MUI fatwa, the primary purpose of (...) the vaccinations is for the sake of national benefits, whereas, from the perspective of maqashid al-Qur’an, it mainly leads to the preservation of the Indonesian people’s life as a whole. The COVID-19 vaccination carried out in Indonesia is for curative purposes; consequently, this programme is classified into the daruriyah [urgent] category. The results revealed that religious authority plays a crucial role in persuading its adherents.Contribution: This research shows that interpreting the Qur’anic verses using the maqashid theory should also be integrated with a scientific approach for the benefit of humanity. (shrink)

Salafism is one of the most important issues of the last few centuries. There are intense discussions on the issues related to Salafism, its emergence, how it was first used by whom and in what sense. Discussions about Salafism are sometimes experienced in relation to whether this concept corresponds to a mentality or to a sect, and sometimes this phenomenon is brought up in relation to a number of important names that have taken place in the history of Islamic thought. (...) Ibn Taymiyya (d. 728/1328) emerges as the most frequently mentioned name in this context. Therefore, in this article, we have examined how Salafism/Salafiyya concept is used in the works of Ibn Taymiyya who is accepted as the theorist and the most powerful representative of Salafism. We have discussed the issue in a comprehensive manner by including the concept of Salaf, which is one of the most used concepts of Ibn Taymiyya. When we consider Ibn Taymiyya's use of the concepts of Salaf and Salafiyya, the concept of Salaf is seen to be used much more than the concept of Salafiyya. Thus, the concept of Salaf in the thought of Ibn Taymiyya refers to the Islamic society that lived in the early centuries and the conception of religion revealed by this society. The concept of Salafiyya, however, appears to have been used in a way that reflects a mentality and a way of thinking rather than a particular school or sect.Summary: Sects are human made structures that emerged with the institutionalization of differentiations in the conception of religion. The production of systematic theology and fiqh, the formation of its own literature, its dissemination and dissociation from other systems of thought are the most important turning points for the emergence of sects. One of the most important variables that determine the formation process of sects is the mentality of sect. It is known that the sects come into the realm of existence when the mindsets with the implicit reference system become visible. Therefore, there is a mentality on which every sect is based, but not every mentality has come to the point of being a sect. While some mentalities have influenced different sects in different shades, some of them have been confronted with only one sect.In fact, Salafism is one of the ways of thinking which is a mindset and it is a subject of important debates about whether it is a sect. Although the use of salafiyya is seen in the literature in the past, the fact that Salafism felt its existence as a kind of religion or mentality was realized in the 18th and 19th centuries. It is also known that the discussions about the definition of Salafism have started since these periods. From the second half of the 20th century, Salafism began to take a place in the agenda of both the Islamic world and the West. This has naturally led to efforts to define Salafism. Thus, Salafism is subjected to attempts to identify and associate with structures, such as denomination, ideology, religious understanding and mentality. In this direction, it is seen that Salafism is tried to be defined by establishing close link with the structures, such as Ahl al-Sunnah, Ahl-i Hadith, Hanbalism and Wahhabism or by reducing them directly to one of these structures. Thus, Salafism is sometimes backed up to the early stages of Islamic thought and sometimes associated with multilayered structures, such as the Ahl al-Sunnah, which embodies many political-mythic and fiqh structures.In line with the efforts of defining Salafism, it is also seen that many names that have had a say in classical Islamic thought or have been mentioned in modern times have been brought to the agenda. In addition to the names, such as Ahmad ibn Hanbal, Ibn Taymiyya, Ibn Qayyim al-Jawziyya, the names of Emir al-Saneyani, Muhammad ibn Abd al-Wahhab, Muhammad al-Shawkani, Shaykh Abdulaziz ibn Baz and Muhammad Nasir al-din al-Albani are frequently mentioned in this process. It should be noted that there is a special place of Ibn Taymiyya among these names. Ibn Taymiyya took the place of both in history of Islamic thought and Ahl al-Hadith-Hanbalite tradition and made a name for himself in the context of many subjects. It is claimed that Ibn Taymiyya, who was the theorist of the Hanbalite conception of religion, and the missionary of the New Hanbalism, was also the founding figure and the most important representative of Salafism. In modern times, most of those who declare ideas about Salafism place Ibn Taymiyya at the center of Salafism and present him as the founding name of this mentality. However, the question of what kind of relationship between the mentality called Salafism and Ibn Taymiyya's world of thought and religion is not the subject of academic studies. However, the works of Ibn Taymiyya, who is an author of a very velocity, should be analyzed from this point of view and all kinds of words about Ibn Taymiyya-Salafism relationship should be left behind this effort. Our study, which aims to fulfill this gap, was designed to explain topics, such as whether the concept of salafiyya was used in the works of Ibn Taymiyya, whether and how the past was used, and the extent to which the meaning attributed to the salafiyya coincided with the current Salafism. Understanding of the concept of the salafiyya in the works of Ibn Taymiyya depends on the explanation of how the term salaf was derived and used by Ibn Taymiyya. When the works of Ibn Taymiyya are scanned, it is seen that he used the word salaf much more than the word salafiyya. In fact, the word of salafiyya, which Ibn Taymiyya has rarely included, has been placed in some places in a way that refers to the meaning field of the word salaf. When we consider the use of the word salaf in the works of Ibn Taymiyya, we first see the generations who lived in the early historical periods of Islamic thought and the conception of religion which these generations have revealed. Other names that have taken place in the history of Islamic thought have similar opinions about the generation of the predecessors and the religious understanding of this generation. In other words, according to the general opinion of the predecessor, especially the first three centuries came to mind. However, it is seen that Ibn Taymiyya made some attempts to periodize both the generation of the predecessors and to define the understanding of religion of this generation. Nevertheless, Ibn Taymiyya could not provide a clear picture on this issue, and he occasionally contradicted his findings regarding his involvement in the predecessor generation. Nevertheless, he generally adopted generalizations and an attitude to limit the meaning of the predecessor to the first generations. The word salafiyya, which Ibn Taymiyya placed on the meaning of the word salaf, is used less compared to the word salaf and is given in more complete terms. This indicates that the main factor that influenced Ibn Taymiyya's salafi thought was salaf, not salafiyya as a systematic structure. These findings make it necessary to reconsider the claims of Salafism being a sect and it is being represented at the time of Ibn Taymiyya. (shrink)

ABSTRACTSuicide attempt rates are on the rise in predominantly Islamic Republic of Pakistan. However, there exists an indigenous academic apathy toward exploring media-suicide relationships. This study, using content analysis and interviews, examines the lack of compliance with international ethical guidelines for suicide reporting by Pakistani newspapers. In 553 reported suicide cases, 2,355 guideline violations were detected. The overall tone of suicide news stories remained overwhelmingly irresponsible, and analysis indicates that both Urdu and English language newspapers made similar violations. Largely ignorant (...) of international standards, Pakistani journalists report attempted suicide cases just like any other crime. This study suggests a prompt action on the part of appropriate bodies to amend relevant codes of ethics and eventually educate relevant journalist fraternities to report suicides in a socially responsible way. (shrink)

One of the most important aspects of human life is the role of ethics and value judgments, which are unavoidable in everyday life. On the other hand, belief in the afterlife significantly influences various human affairs. This article explores the impact of belief in resurrection on moral values and judgments using a descriptive and analytical method. In this context, it critiques and analyzes the school of ethical utilitarianism, one of the most prominent ethical schools of the contemporary era. Several issues (...) arise when attempting to calculate the outcomes of actions both quantitatively and qualitatively. These include the conflict between profiteering and moral conscience in specific responsibilities, the conflict with justice in many instances, and the contrast between quantitative and qualitative criteria in the pursuit of pleasure. There is also a conflict between human intention and will, and a conflict between supporting the interests of the minority and those of the majority. Furthermore, utilitarianism fails to account for eternal life and how to live in the next world, and it neglects the spiritual dimensions and growth of humanity. Even without considering the afterlife, utilitarianism relies solely on quantitative and material calculations as criteria. Therefore, the moral system and profit-oriented logic, along with its various forms, are neither reliable nor practical. If we do not believe in the Return, we lack a complete rational justification for moral rules and value systems. From the perspective of the afterlife, the ideal and intrinsic good is happiness in its most comprehensive sense, encompassing both worldly happiness and happiness in the hereafter. When voluntary actions and attributes are connected to this intrinsically good and desirable end, their positive or negative moral judgments are determined. A system of political ethics that focuses on the hereafter possesses all the advantages and virtues of other systems, but it does not suffer from their shortcomings and faults. (shrink)

Deliverance from error and attachment to the Lord God of Might and Majesty. [al-Munḳidh min al-ḍalāl]--The beginning of guidance. [Badāyat al-hidāyah].

De scientiis: translation by Gerard of Cremona of (romanized: Ibsā al-ʻulūm)--De intellectu et intellecto: anonymous translation of (romanized: Risālah fi al-ʻaql).

The Buyide wezir Abū I-Faḍl Ibn al-‘Amīd became famous as a poet and expert in epistolary literature, but also as a scholar and scientist. His letters, published here together with translation, commentary and complete glossary, inform us on questions of meteorology, physics, mechanics and psychology.

"Al-Farabi of Baghdad (c. 870-950) is the first major representative of the medieval Arabic Aristotelianism which came to influence the Christian West so profoundly. In the Islamic world his writings on logic set the pattern for the future and virtually created Islamic philosophy. He is also important as a witness to the study of Aristotle in late antiquity, demonstrating a knowledge of Galen and the exegetical tradition of Porphyry. This translation is based on a fresh study of the Arabic manuscripts. (...) An introduction and notes make this intriguing document accessible to all for whom it contains important matter.Classicists, historians of philosophy and logic, medievalists, Arabists, students of Islamic thought."--. (shrink)

Ibn al-Bannāʼ, Aḥmad ibn Muḥammad, 1256?-1321?'s al-Rawḍ al-murīʻ fī ṣināʻat al-badīʻ; arabic language; rhetoric; criticism and interpretation.

Selected aphorisms -- Enumeration of the sciences, chapter 5 -- Book of religion -- The harmonization of the two opinions of the two sages: Plato the Divine and Aristotle.

Abu al-Walid Muhammad ibn Ahmad ibn Muhammad ibn Rushd (ca. 1126-98), who came to be known in the Latin West as Averroes, was born at Cordoba into a family prominent for its expert devotion to the study and development of religious law (shar'ia). In Arabic sources al-Hafid (“the Grandson”) is added to his name to distinguish him from his grandfather (d. 1126), a famous Malikite jurist who served the ruling Almoravid regime as qadi (judge) and even as (...) imam (prayer leader and chief religious authority) at the magnificent Great Mosque which still stands today in the city of Averroes' birth and where Averroes himself served as Grand Qadi (chief judge). When the governing regime changed with the success of 'Abd al-Mu'min (r. 1130-63), founder of the Almohad (al-Muwahhidun) dynasty, the members of the family continued to flourish under a new religious orientation based on the teachings of the reformer, al-Mah. di ibn Tumart (d. ca. 1129-30). Although insistent on the strict adherence to religious law, Ibn Tumart's teachings were at the same time equally insistent on the essential rationality of human understanding of the existence and unity (tawhid) of God and his creation as well as the rationality of the Qur'an and its interpretation. (shrink)

The COVID-19 outbreak has disturbed the victims' economic conditions and posed a significant threat to economies worldwide and their respective financial markets. The majority of the world stock markets have suffered losses in the trillions of dollars, and international financial institutions were forced to reduce their forecasted growth for 2020 and the years to come. The current research deals with the impact of the COVID-19 pandemic on the global stock markets. It has focused on the contingent effects of previous and (...) current pandemics on the financial markets. It has also elaborated on the pandemic impact on diverse pillars of the economy. Irrespective of all these destructive effects of the pandemic, still hopes are there for a sharp rise and speedy improvement in global stock markets' performance. (shrink)

Averroes is the Latin name of Abu'l Walid ibn Ahmad ibn Muhammad ibn Rushd (1126–1198 ce), who was born in Cordoba, Spain. He was a public official, serving as both royal physician and judge, but his political career was often difficult, and by the time of his death he had suffered banishment to North Africa. He is an outstanding representative of the great cultural achievements of Muslim Spain, and produced philosophical works which came to resonate through the West (...) for many centuries after his death. (shrink)

Este artículo estudia un corto tratado de polémica en contra del judaísmo escrito por el conocido erudito otomano Aḥmad Muṣṭafā Ṭāšhkubrīzāde. El autor utiliza los mismos argumentos que conocemos de la polémica religiosa medieval, tales como que la Torah, abrogada por el Islam, contenía referencias al Profeta Muḥammad a pesar de que su texto fue corrompido por los judíos. Además de la Biblia, Ṭāšhkubrīzāde cita una serie de fuentes judías tardías que añaden una importante dimensión a este trabajo. Después de (...) una breve introducción en que se discute la posibilidad de la deuda del autor respecto a la obra de Ibn Abī ‘Abd al-Dayyān, un converso del judaísmo al Islam, se presenta una edición y traducción del texto. (shrink)

Design problems in structural engineering are often modeled as differential equations. These problems are posed as initial or boundary value problems with several possible variations in structural designs. In this paper, we have derived a mathematical model that represents different structures of beam-columns by varying axial load with or without internal forces including bending rigidity. We have also developed a novel solver, the LeNN-NM algorithm, which consists of weighted Legendre polynomials, and a single path following optimizer, the Nelder–Mead algorithm. To (...) evaluate the performance of our solver, we have considered three design problems representing beam-columns. The values of performance indicators, MAD, TIC, NSE, and ENSE, are calculated for a hundred simulations. The outcome of our statistical analysis points to the superiority of the LeNN-NM algorithm. Graphical illustrations are presented to further elaborate on our claims. (shrink)

El objeto de este libro es mostrar quién fue, qué pensó y cual es el sentido, para nosotros, del pensamiento de Abu al-Ualíd Muhammad ibn Ahmad ibn Muhammad ibn Ahmad ibn Ahmad Ibn Ruxd, en adelante Averroes, nombre que deriva de la latinización del apelativo Ibn Ruxd, nacido en Córdoba en 1126 y muerto en Marrakex en 1181. Su impronta en la cultura de su tiempo le hizo figurar nada menos que entre el auténtico canon (...) onomástico de la teología y la filosofía medievales que supuso La Divina Comedia de Dante, o en el parnaso de la filosofía de Rafael en "La escuela de Atenas". Y eso no resulta incompatible con su peso central en el pensamiento racionalista que marcó el rumbo de la modernidad de donde surge nuestro mundo presente. Averroes supone una cima del pensamiento universal en cualquier tiempo y lugar. Entre los límites cronológicos que encierran una vida como la de Averroes no podemos lograr totalidades, más allá de un conjunto de fragmentos, indicios, referencias indirectas procedentes de datos que nos ofrecen autores contemporáneos o sucesores. El conjunto de todas esas informaciones, que forman la biografía del filósofo, resulta ser muy escaso y poco ilustrativo si lo comparamos con la trayectoria de su pensamiento, un proceso intelectual cuyo prodigioso esfuerzo racional deja en la sombra al Averroes persona en beneficio del Averroes pensador. Frente a los momentos destacados de una vida, cuyos límites espaciales o geográficos vienen determinados por continuos desplazamientos de ida y vuelta entre Córdoba, Sevilla y Marrakex, lugares donde desempeñó cargos oficiales, sobresale un constante y sostenido esfuerzo intelectual plasmado en sus 92 obras escritas en 72 años de vida del filósofo. (shrink)