Organizations are increasingly finding it challenging to balance economic and environmental performance particularly those that face competitive, regulatory and community pressure. With the increasing pressures for environmental sustainability, this calls for the new formulation of strategies by the manufacturers in order to minimize their products and services negative impact on the environment. Hence, Green Human Resource Management (GHRM) continues to be an important research agenda among the researchers. In Palestine, green issues are new and still developing. Constant study is needed (...) to fully understand and update information regarding this area. Objective: The aim of this paper is to explore the views and level of acceptance of GHRM practices among manufacturing firms in Palestine. Results: Through the use of e-mail survey, 121 responses were obtained to generate the results of the study. The result showed GHRM practices have been practiced to somewhat to a greater extent a firms in Palestine. Findings can be extended to study on the issues in further. Academicians and practitioners can apply this result to their research and business strategies on how to improve sustainable performance and to effectively implement GHRM practices. (shrink)

This study delves into the use of impoliteness strategies within emails sent by undergraduate and postgraduate students to their professors, aiming to discern the variance in their implementation based on (Culpeper and Hardaker’s. 2017. Impoliteness. In: Culpeper, Jonathan, Haugh, Michael and Daniel Kadar (eds.), The Palgrave handbook of linguistic (im) politeness, 199–225. Basingstoke: Palgrave) model. Data, comprising emails from University of Jordan students and semi-structured interviews, underwent analysis to identify impoliteness strategies and themes. Findings indicate a higher prevalence of impolite (...) strategies among undergraduates, totaling 58 instances compared to 38 among postgraduates. Particularly, undergraduates exhibit a greater tendency toward positive impoliteness. Thematic analysis of interviews unveils three contributing factors: work experience, participation in writing skills courses, and familiarity with formality levels. Notably, undergraduates’ lack of work experience contrasts with postgraduates’, often impacting their email etiquette. Moreover, postgraduates’ extensive enrollment in writing courses during MA studies fosters a more formal approach in communication with professors. The study underscores implications for future research, emphasizing the need to explore these dynamics further. By comprehending the influences on students’ email behavior, institutions can devise tailored interventions to promote effective and respectful communication within academic setting. (shrink)

This paper explores the philosophical aspects of the "Great Introduction" of Abū Ma'šar, one of the great figures of Arabic astrology and an associate of al-Kindī, the great 9th century philosopher. I argue that the following points of philosophical interest may be found in this text: 1. Astrology is described as a "master science" along the lines proposed by Aristotle, i.e. it provides principles for lower sciences. Also he supplies arguments to ground astrology on methodological grounds, such as the use (...) of empirical evidence and testimony. 2. Abū Ma'šar broadly follows al-Kindī's explanation of how the stars influence the sublunary world, by heating the elements. This agrees with al-Kindī's work "On the Proximate Agent Cause of Generation and Corruption," and I identify some parallels between the two works. 3. Finally, Abū Ma'šarr considers whether human freedom is compatible with this causal account. He holds that human actions do fall under the class of the "possible" and not the "necessary," but only because for him the "possible" is what happens sometimes, not always. Thus he seems tacitly to hold that genuine choice is compatible with causal necessitation. (shrink)

These volumes provide the Arabic, Latin and English versions of the major text on political astrology of the Middle Ages, generally attributed to Abū Ma‘šar , with a commentary and Latin-Arabic and Arabic-Latin glossaries.

These volumes present the text of Abū Ma’͑šar’s _Great Introduction to Astrology_ in Arabic and Greek and the divergences in the Latin translations. It provides a fully-comprehensive account of traditional astrological doctrine and its philosophical bases.

The Epistle of Forgiveness or A Pardon to Enter the Garden, by Abū l-ʿAlāʾ al-Maʿarrī, vol. 1: A Vision of Heaven and Hell Preceded by Ibn al-Qāriḥ’s Epistle. Edited and translated by Geert Jan van Gelder and Gregor Schoeler. Library of Arabic Literature. New York: New York University Press, 2013. Pp. xxxviii + 423. $40.

Unter Berücksichtigung der erzielten Einsichten ist der geschichtliche Entstehungszusammenhang der Schrift Über die Verehrung christlicher Bilder wie folgt zu bestimmen: Mit der Verdrängung aus dem öffentlichen Raum verlor das Christentum immer mehr an sozialer Plausibilität. Trotz der politischen Einbußen verfügten die Christen über eine Fülle der eigenen kulturellen Überlegenheit. Die fehlende Einheitlichkeit bezüglich der theologischen Berechtigung der Bilderverehrung im christlichen Lager gefährdete ein zentrales Element der eigenen kulturellen Tradition. Da die muslimische und jüdische Bilderkritik zum Gewicht der bilderfeindlichen Position innerhalb (...) des Christentums indirekt beitrug, war eine theologische Auseinandersetzung mit ihren Argumenten dringend erforderlich. Es war insofern wichtig, den Standpunkt der Muslime fundiert zu entkräften, als der Islam mit der fortschreitenden Festigung seiner politischen Herrschaft immer überzeugender wirkte. Das christliche Bild bekam in diesem Zusammenhang die Bedeutung eines Symbols der Plausibilität des Christentums, welches es zu erhalten galt. Die Bilderabhandlung Abū urras ist ein Zeugnis des Überlebenskampfes der Christen in der Situation einer fortschreitenden inneren Expansion des Islams. Der Text belegt gleichzeitig, dass dieser Kampf von den Muslimen mit dem Mittel der strukturell-politischen Maßnahmen und des theologischen Arguments geführt wurde. (shrink)

The great majority of commentators have evaluated the splitting of the moon. The vast majority of them think that it occurred in the Prophet’s period basing their view on the clear statement of al-Qamar 54/1 verse and on related rumors. However, some commentators claim that the moon will split on the doomsday, by referring to the context of the same verse. The same names criticize the rumors claiming that they cannot constituteevidence for the splitting of the moon. To those (...) who think so, from the fact that the splitting of the moon was related by few companions and that it was not recorded in various geographies it is evident that the incident did not happen. It cannot be said that the commentators, who took that the view that the split of the moon were in the period of the Prophet, have similar views in this regard. They have different interpretations in matters such as the realization and the shape of the event. On the other hand, those who claim that the split of the moon is only an idiomatic statement and that the event is only a lunar eclipse, declare that the split of the moon never actually happened. In this study which deals with various interpretations of tafsirs of the splitting of the moon, it is aimed to criticize different opinions on this issue. Document analysis and comparison methods were applied in the article.Summary: The issue of the splitting of the moon has attracted many names from various disciplines, notably the commentators. In the verse of al-Qamar 54/1 mentioning the splitting of the moon has been an important factor for the commentators to evaluate this issue. The ḥadīth narratives regarding the cleavage of the moon are found in many ḥadīth sources, in particular, Ṣahīh al-Bukhārīand Ṣahīh al-Muslim. The rumors about the splitting of the moon, albeit with different forms, are attributed to Anas b. Mālik (d. 93/712), Jubayr b. Muṭ‘īm (d. 59/678-679), ʿAbdallāh b. ʿAbbās (d. 68/687-688), ʿAbdallāh b. ‘Omar (d. 73/692), and ʿAbdallāh b. Masʿūd (d. 32/652-653) One of the rumors about the splitting of the moon, although it is based on ʿAlī b. Abī Ṭālib (d. 40/661)is not found in the authentic ḥadīth sources. In some narrations, it is said that the miracle of the moon's splitting took place upon the request of the polytheists while the others are only mentioned how this miracle happened. On the other hand, it cannot be said that the commentators agree on the split of the moon. The main purpose of this study is to identify these opinions with its basis. Apart from those who do not accept the occurrence of the incident, there are differences of opinion among the commentators who see this event as a miracle of the Prophet Muḥammad. It is possible to classify the disagreements of the commentators in this subject in two headings as the time and manner of occurrence of this incident.Most of the classical commentators, on the basis of narrations, think that the splitting of the moon occurred during the period of Mecca. Among these commentators, al-Wāḥidī (d. 468/1076) and al-Qurṭubī (d. 671/1273), as well as the rumors of this evidence, offer as a proof the verse, "if they see a miracle, they turn away and say that this is a great magic." (al-Qamar 54/2). Some commentators, such as al-Qushayrī (d. 465/1072), accept that this phenomenon has taken place in the past by referring to the opinion of the commentators about the split of the moon. The views of many of the modern-day commentators such as Siddiq Ḥasan Khan (d. 1307/1890), Mawdūdī (d. 1399/1979) and Sābūnī, on this issue, apart from the narrations related to the subject have shaped the general opinion of the commentators. There are differences of opinions among some of the commentators, who accept that the splitting of the moon takes place during the time of the Prophet Muḥammad, as to the reasons and arbitrariness of the incident. According to classical period commentators such as al-Ṭabarī (d. 310/923), al-Samarqandī (d. 373/983), Fakhr al-Dīn al-Rāzī (d. 606/1210), al-Qurṭubī (d. 671/1273), and Shīʿī commentators al-Qummī (d. 329/941), this incident took place upon the Prophet Muḥammad asked for a miracle as evidence for his prophethood by Meccan polytheists. Therefore, these commentators establish a relationship between the splitting of the moon and the prophethood of the prophet Muḥammad. On the other hand, commentators like Sayyid Quṭb (d. 1385/1966) argue that the splitting of the moon cannot be regarded as evidence of the prophethood, citing the fact that the miracles of the Prophet Muḥammad except the Qurʾān were not reported. There is a disagreement about the validity of the narrations related to the events among the commentators, who see the splitting of the moon as a miracle of the Prophet Muḥammad. Ibn Kathīr (d. 774/1373) and Shawkanī (d. 1250/1834) commentators, such as the rumors about this issue as a precise; ibn ʿĀshūr (d. 1879/1973) does not accept the news on this issue as a precise. There are also some commentators who suggest that the splitting the moon will take place in the future. The commentators, who shared this view, especially Rashīd Riḍā (d. 1353/1935) argued that the splitting of the moon did not take place in the past, pointing out that the validity criteria of narrations related to the splitting of the moon, and contradictory issues in the content of the rumors, also most of the people narrated by him/her cannot witness the incident and that it is not possible for people in a certain geography to witness this incident.There are few classical period commentators who suggest that the moon will be split in the future during the apocalypse. The prominent names are al-Ḥasan al-Baṣrī, (d. 110/728), ʿAṭāʾ b. Abī Rabāḥ (d. 114/732) and Abū Bakr al- Aṣamm (d. 200/816). On the other hand, many names such as Rashīd al-Riḍā (d. 1353/1935), al-Marāghī (d. 1364/1945) and al-Shinqīṭī (d. 1394/1974) from the modern period declare that the moon will split during the apocalypse.According to these, in the verses of the al-Qamar 54/1 that apocalyptic scene is mentioned.In the verse, they try to justify the use of the verb meaning of a split in the past tense by introducing some evidence from other verses.According to them, in many verses that speak of apocalyptic scenes, events are expressed in the past tense. There are also commentators who have different evaluations on the way of the occurring event instead of the time concept. Al-Ghazālī (d. 505/1111), Muḥyiddīn Ibn al-ʿArabī (d. 638/1240) and Shāh Walī Allāh al-Dihlawī (d. 1052/1642) do not see the splitting of the moon as a real split mentioned in the verse of the al-Kamer 54/1. According to them, the event is an optical illusion. Muḥammad Asad (d. 1412/1992) connected this illusion to the lunar eclipse. Trying to explain the splitting of the moon by some commentators is one of the commentary differences in this issue. According to Mawdūdī, who did not see this event scientifically impossible, it is possible to reunite a fragmented star with gravity. Without a doubt, Ṭanṭawī al-Jawharī (d. 1940) is one of the names who make the most striking evaluations in this issue. According to him, the miracle of the moon's splitting has many aspects to shed light on scientific studies. Ṭanṭawī al-Jawharī sees the verse as the sign of the moon instead of any other celestial body, as a sign that the moon had long ago broken off from the world. Therefore, Ṭanṭawī al-Jawharī establishes a relationship between the splitting of the month mentioned in the verse and the theories about the separation of the moon in the modern period.One of the arguments about the splitting of the moon is related to the fineness of the language. Some commentators, who draw attention to the expression of the splitting of the moon, which is the expression in the Qurʾān, argue that the purpose of the separation of the moon is the occurrence of truth. According to the advocates of this view, the Arabs use such a statement to express that a work has come to light. According to this, the term "splitting the moon" as means that the Qurʾān expands the darkness in its period. In summary, the commentators make various comments on different grounds such as the narrative expression of the verse al-Qamar 54/1 regarding the splitting of the moon, the narrations about the event, and the language subtleties. (shrink)

Two contrasting approaches to the genesis of the Luzūmiyya rhymed in Ṭasmu serve as entry points into Abū l-ʿAlāʾ al-Maʿarrī’s double-rhymed diwan, Luzūm mā lā yalzam. The first takes the seventh/thirteenth-century litterateur Ibn al-Qifṭī’s account of the Umayyad caliph al-Walīd’s Mosque of Damascus excavations, which was read before al-Maʿarrī, as the inspiration for the poem. This reading elicits the metaphorical connection, through the ubi sunt topos of the Arabic nasīb, between the extinct Arab tribe Ṭasm and the long-lost civilization unearthed (...) in Damascus, and, further, the high irony with which the poem predicts the ineluctable annihilation of Islam itself. The second reading interprets the poem as the product of the extreme double-rhyme strictures al-Maʿarrī has imposed on himself—here the rhyme in -smu. The use of Ṭasm/ṭasm inexorably drives the poem from the lore of tribal extermination to the lexical and motival world of the nasīb. (shrink)

This paper discussed the life background of Nasr Hamid Abu Zayd and the hermeneutical method used to the interpretation of the Qur’an. Nasr Hamid Abu Zayd was among productive Muslim scientists. He wrote over twenty-nine works from 1964 to 1999. His works included books and articles. Nasr’sthought was a product of his educational background and religious thought. An interesting discussion of Nasr’s thought was the conceptual discourse. In the historical trajectory of the Arabic world, the text had a crucial position, (...) especially when we saw the development of Islamic literature from pre-Islamic to the Islamic era. The oral tradition was deeply rooted. The text was ultimately believed to have a major influence in the formation of civilization through a hermeneutical approach, developed by modernists such as Nasr Hamid Abu Zayd, which became an attempt to develop an approaching understanding the Qur’an which had been widely opposed among Muslims. Because there was a very basic difference between hermeneutics on the other hand, and tafsir-takwil on the other hand, so it is considered inappropriate to be used to study the Qur’an. Therefore, this paper will discuss the concept of the hermeneutical method of the Qur’an by Nasr Hamid Abu Zayd as a repertoire of Islamic studies. (shrink)

In the vast expanse of classical Arabic literature, the works of Abū Dhu’ayb al-Hudhalī stand out, particularly his elegies, which provide a pro-found glimpse into the sociocultural dynamics of his era. The research presented in this article delves deep into the life and artistry of Abū Dhu’ayb, meticulously examining how his personal experiences and surroundings shaped his poetic expressions. Elegies, often characterized by their mournful tone and reflective nature, become especially significant in Abū Dhu’ayb’s repertoire as they offer poetic lamentations (...) and provide insight into the world in which he lived. The subject of this research focuses on Abū Dhu’ayb’s elegies, providing an in-depth literary analysis, and aiming to discern the intricate interplay between his life’s events and his poetic manifestations. By situating Abū Dhu’ayb’s elegies within the broader canvas of classical Arabic poetry, this research seeks to shed light on their distinct characteristics, thematic concerns, and stylistic nuances. Within the scope of this article, special attention is given to his deeply moving elegy dedicated to his sons. Drawing from a wide spectrum of his poems, we ensure a comprehensive understanding of Abū Dhu’ayb’s unique approach to the art of elegy. The rationale for this inquiry becomes particularly salient when we position Abū Dhu’ayb within the milieu of his literary peers. Although numerous poets of his era ventured into the domain of elegy, Abū Dhu’ayb’s compositions stand apart, characterized by their intimate resonance and the intricate threads of narrative woven seamlessly into his poetic tapestry. Engaging with overarching themes of fate, destiny, honor, and the human condition, his works do more than just lament the loss of loved ones or ponder the transient nature of life. Through this research, we aim to elevate the understanding of Abū Dhu’ayb’s contribution to Arabic literature and underscore the importance of his elegies as both literary mas-terpieces and historical documents. The primary purpose of this study is twofold. Firstly, it seeks to explore the artistic depth and breadth of Abū Dhu’ayb’s elegies, understanding their thematic richness and linguistic excellence. Secondly, the study aims to draw connections between the poet’s life—a life replete with its share of joys, sorrows, triumphs, and tribulations—and the elegies he crafted. By doing so, the research offers a holistic view of the poet, not just as a literary figure but also as a person deeply affected by the world around him. The methodological framework employed in this research is rooted in both literary analysis and historical contextualization. By closely reading Abū Dhu’ayb’s elegies, the research deciphers their symbolic and metaphorical elements, laying bare the poet’s craft. Concurrently, by positioning these elegies within their historical context, the study provides a broader understanding of the socio-political and cultural milieu of Abū Dhu’ayb’s era. This dual approach ensures a well-rounded exploration, enabling readers to appreciate the elegies both as individual pieces of art and as part of a larger poetic tradition. The research methodology used in this study involves a combination of literary analysis and historical contextualization. (shrink)

This article examines the development and critique of analogical arguments in the kalām tradition. There are two basic positions on analogical arguments: one holds that if analogical arguments yield certainty, then they are analyzable as deductive inferences, rendering the analogy itself redundant. Proponents of this view thus hold that if the analogy is useful at all, it will never yield the certainty demanded in the rational sciences; another holds that the analogy remains useful even when the argument is deductively sound, (...) either because the universal premise is epistemically dependent on the source case, or, because the source case is useful in dialectical contexts. The exploration of these themes will center around Juwaynī’s formalization and subsequent critique of analogical arguments in the kalām tradition. (shrink)

This article examines the development and critique of analogical arguments in the kalām tradition. There are two basic positions on analogical arguments: (i) one holds that if analogical arguments yield certainty, then they are analyzable as deductive inferences, rendering the analogy itself redundant. Proponents of this view thus hold that if the analogy is useful at all, it will never yield the certainty demanded in the rational sciences; (ii) another holds that the analogy remains useful even when the argument is (...) deductively sound, either because the universal premise is epistemically dependent on the source case, or, because the source case is useful in dialectical contexts. The exploration of these themes will center around Juwaynī’s formalization and subsequent critique of analogical arguments in the kalām tradition. (shrink)

Este trabajo explora el contexto de una historia enmarcada del hermetismo en el tratado alquímico seudoepigráfico de El libro del árbol de ziziphus de los más lejanos confines (Kitāb Sidrat al-muntahā). El tratado, que se atribuye a una de las figuras más prominentes de las ciencias árabes ocultas, Abū Bakr b. Waḥšīya (primera mitad del siglo IV/X), está escrito en forma de diálogo entre el protagonista, Ibn Waḥšīya y un alquimista del Occidente islámico, al-Magribī al-Qamarī. La última sección del diálogo (...) introductorio entre estos dos personajes se compone de una historia marco sobre los orígenes de la alquimia y la leyenda de su descubrimiento (Fundlegende) que presenta un texto con una cosmogonía y una representación alegórica del proceso de transmutación. Tanto en la historia enmarcada como en la leyenda del descubrimiento abundan tópicos y motivos herméticos conocidos en otros tratados alquímicos griegos y árabes. La exposición de las diferentes teorías prevalecientes sobre los orígenes de la alquimia refleja, además, fenómenos históricos de la civilización islámica pre-moderna, tales como el movimiento de traducción greco-árabe y la controversia de la šuʿūbīya. Como es propio en la tradición literaria de la Hermetica árabe, Egipto aparece en este tratado como la cuna de la alquimia, pero el autor de este artículo sostiene que la fascinación por Egipto y su cultura material no son una mera convención literaria. En este sentido, el casi desconocido género de libros árabes sobre el tesoro escondido podría arrojar nueva luz sobre narrativas herméticas comunes y su circulación en el Islam medieval. (shrink)

One of the issues covered by Muʿtazila’s idea of justice is the subject of the imposition of moral obligation (taklīf). The concept of the obligation (taklīf), which expresses that God imposes some difficult acts on His servants and asks them to fulfill them, is important because it explains God’s justice for His servants and His wisdom in creating them. For this reason, the main emphasis in the matter of imposition has been on the veneration of the servants and rendering benefits (...) to them in return for imposition. As a matter of fact, God offers His servants such a reward that it is not possible to achieve with anything other than obligation. This article presents examples of hypothetical obligations emphasizing the same issue. Al-taklīf al-zāid is an additional imposition period meaning that God does not end the life that he determines for the morally obliged (mukallaf), but prolongs the life of the servant in such a way that changes the result of his imposition. In Muʿtazilite thought, the issue of the additional imposition basically takes place in the form of two separate discussions about unbeliever and believer. While the additional imposition of the unbeliever deals with the situation of the unbeliever who is known to believe when his imposition (or life) is prolonged; the additional imposition of believer deals with the situation of the believer who is known to disbelieve when his imposition (or life) is prolonged. Abū ʿAli thinks that it is obligatory (wajib) for God to keep this unbeliever alive when it is known that he would come to believe if He did not kill him and his imposition had been prolonged. His argument in this regard is his thought that the additional imposition is a favour (lutf) for the unbeliever to believe. Abū Hāshim, on the other hand, says that it is not obligatory for God to prolong the imposition of unbeliever in such a situation, and that it would be good (hasan) to kill the unbeliever, even though it is known that he would have believed if his imposition had been prolonged. Because, according to Abū Hāshim, God already gave the unbeliever the opportunity to attain rewards in his first imposition. The unbeliever reached this end because he made a wrong choice in his imposition and it cannot be obligatory for God to re-present the circumstances that will change this outcome. According to him, the additional imposition of an unbeliever is not a favour (lutf), but it is like the enabling to act (tamkīn) and is not obligatory. As for the additional imposition of a believer, Abū ʿAli, Abū Hāshim and the Bahshamites agree that it is good to prolong the imposition of the believer who is known to be an unbeliever if his imposition was prolonged. The reason for their view is that God has endowed the servant with a reward, which would otherwise be unattainable, in return for the prolonged imposition. However, the Husaynites believe that prolonging the imposition of believer in this situation would not be good. Because the believer deserves a reward for his first imposition and in this case, his additional imposition will be a corruption (mafsada) for him. As a result of these different views, when we look generally, it is seen that the main concern in Muʿtazilite thought is to make the most appropriate decision for the benefit of the servant in all the impositions that God has imposed and is likely to impose. The Bahshamites have always prioritized offering more rewards to the servant. However, Abū ʿAli regarding the additional imposition of the unbeliever, and the Husaynites regarding the additional imposition of believer, prioritized the imposition’s resulting in belief, and they thought that it was more suitable for the benefit of the servant. Since the purpose of the imposition in Muʿtazilite thought is to provide the opportunity to attain the degrees that it could never been reached in any other way, regardless of the outcome, it should be said that the views of the Bahshamites on both additional obligations are more consistent within the general system of Muʿtazila. (shrink)

Since the spread of Islam in Transoxiana (Mā-warāʾ al-Nahr), religious understandings based on the opinions of Abū Ḥanīfa (d. 150/767) have always been dominant in the region. Therefore, it was not possible for other understandings, which may seem to be opposite to Abū Ḥanīfa’s opinions, to be influential in the region. That Najjāriyya and Karrāmiyya could not be perennial in the region may be an example of this case. Similarly, Māturīdiyya, which benefited from Abū Ḥanīfa’s treatises of creed and his (...) rational method, could not adequately get the support of people at the time of Abū Manṣūr al-Māturīdī (d. 333/944) and Abū l-Muʿīn al-Nasafī (d. 508/1114) because the school was seen as an opposite approach to the prevailing imaginations about Abū Ḥanīfa. Moreover, the Ḥanafī jurists (Ḥanafī fuqahāʾ), who were influential in not only people but also bureaucracy, and the Ḥanafī theologians (Ḥanafī mutakallimūn), who followed al-Māturīdī’s theological method , did not come to terms on their interpretations of Abū Ḥanīfa. The Ḥanafī jurists who benefited mostly from juridical sources and manāqibworks were thinking different from the Ḥanafī theologians who relied on the treatises of Abū Ḥanīfa on such issues as the legitimacy of Kalām as a scholarly discipline, the responsibility of people of fatra(ahl al-fatra: people having no access to the message of Islam), and the creation of faith (īmān). The Ḥanafī jurists took different stance on various issues and argued that faith is not created; the informative (khabarī) attributes of God (ṣifāt Allāh) mentioned in the Qurʾān cannot be interpreted (taʾwīl); no one can be held accountable for faith only based on the intellect unless the message of the Prophet reaches to her or him; the people of fatracannot be responsible for faith. They also stated that Abū Ḥanīfa broke his relationship with the theological (kalāmī) issues in the last years of his life. Although these jurists accepted Abū Ḥanīfa’s distinction between faith and deeds and his view of the stability of one’s faith without increasing or decreasing they condemned theological discussions on these issues by going beyond the limits of the treatise of creed. While the Ḥanafī theologians known as the Ḥanafī scholars of Samarqand who adopted the religious views of Imām al-Māturīdī of Samarqand acknowledged the intellect and considered it as an independent source in religion, the Ḥanafī jurists known as the Ḥanafī scholars of Bukhārāauthorized the intellect only in understanding the transmission (naql) and its interpretation. The different opinions of the two groups can be seen clearly on the question of the religious responsibility of the people of fatra. When we look at the debates regarding Kalām and the Islamic law, we can see that the difference between these two cities (Samarqand and Bukhārā) stems from their methodological views on the epistemological values of the reason (ʿaql) and the transmission (tradition). Māturīdiyya is a school of theology established by the Ḥanafī theologians who upheld the necessity and significance of Kalām. It is possible to say that the Ḥanafī jurists did not contribute to the establishment and systematisation of this school; rather, they tried to prevent it. Our findings show that the Ḥanafī jurists who lived in Transoxiana differ from each other because of their different understandings of Abū Ḥanīfa. In the historical process extending today it is evident that the religious views of the Ḥanafī jurists and their interpretation of Abū Ḥanīfa have been prominent and effective, not that of Māturīdiyya, which is the understanding of the Ḥanafī theologians. (shrink)

Este artículo pretende analizar el papel del mutašabbih en la vida activa del ribāṭ en el sufismo del período tardío de los ʻAbbasíes de Bagdad . Su fuente principal es el ʻAwārif al-maʼārif de Abū Ḥafṣ al-Suhrawardī. También se analizan otros conceptos y grupos, como la qalandariyya, los maŷḏūbs, el takalluf.

[es] La muerte violenta del sabio Abū Marwān al-Ṭubnī en 457/1065 despertó una gran curiosidad dadas las circunstancias excepcionales en las que se produjo: al-Ṭubnī fue encontrado muerto en su lecho, atravesado por más de sesenta puñaladas, recayendo sobre los miembros de su propia familia, que vivían en diversas partes de la casa, las principales sospechas. Basado en una serie de fuentes historiográficas y jurídicas, este artículo reconstruye las investigaciones llevadas a cabo por las autoridades policiales así como las discusiones (...) de los juristas sobre los castigos a aplicar. Estos datos permiten analizar las relaciones en el seno de una familia, relaciones cuya complejidad podría explicar la violencia de la que fue objeto el patriarca.[fr] La mort violente du savant Abū Marwān al-Ṭubnī en 457/1065 éveilla la curiosité vu les circonstances exceptionnelles de son décès: on l'avait retrouvé dans son lit, percé de plus de soixante coups de poignard, et c'est vers les membres de sa famille, qui vivaient dans diverses parties de la maison, que se portèrent les soupçons. Basé sur un ensemble de sources historiographiques et juridiques, cet article reconstitue les enquêtes menées par les autorités policières et les discussions des juristes sur les peines à infliger. Ces données permettent d'analyser les relations au sein d'une famille, relations dont la complexité peuvent expliquer cette violence contre le patriarche. (shrink)

Abū Ma'shar and al-Qābīsī were active astrologers and defenders of the scientific character of their discipline. They wrote works on criticisms brought forward against the discipline and challenged practitioners whom they considered as detrimental for the esteem and future fate of their science. Nevertheless, both writers can be seen as heirs to a single tradition of thought, which took its origins in Ptolemy's Tetrabiblios and developed largely independently of the religious or philosophical beliefs of a specific community. The arguments developed (...) for proving the scientific value of astrology are interesting in their own right, and merit further study not only by historians of science but also by historians of philosophy. (shrink)

El ms. árabe num. 1.077 de El Escorial contiene una obra de Abū Isḥāq al-Garnāṭī, cuyo último capítulo lo constituye la enumeración de veintidós normas jurídicas, en cuatro de las cuales los andalusíes no siguieron la doctrina de Mālik, y en las dieciocho restantes se apartaron de la de Ibn al-Qāsim. Ese mismo texto aparece también al final de K. al-Mufīd del cordobés Ibn Hišām. En este artículo su autor, tras definir el concepto de ‛amal local, plantea la cuestión de (...) la autoría del citado texto, ofrece una edición crítica y traducción del mismo a partir de las dos fuentes mencionadas y hace un estudio diacrónico de la aplicación en al-Andalus de esas controvertidas normas. Dicho estudio muestra que tales diferencias con respecto a Mālik o Ibn al-Qāsim no siempre se mantuvieron, sino que caracterizaron más bien el fiqh «temprano» andalusí. (shrink)

This article offers the first edition and translation of two heretofore unpublished pharmacological treatises by Abū Bakr al-Rāzī, namely Fī ittikhādh māʾ al-jubn and Fī manāfiʿ māʾ al-jubn, which seem to have formed part of a lost volume on dairy products. As it demonstrates, al-Rāzī’s examination of whey is connected to his philosophical interest in the complex nature of simple substances such as milk. The article also highlights how these two treatises built on the Greek pharmacological tradition by incorporating ingredients (...) from Persia and India. (shrink)

The Andalusi Abū Bakr Ibn al-ʿArabī, one of the great figures of the Mālikī tradition, gained his scholarly credentials through a journey to seek knowledge in the East. He commemorated his journey in a travelogue so widely admired that it initiated a new genre of Arabic travel writing. This article examines both the journey and the travelogue as strategies Abū Bakr employed to regain his family’s elite status and property, both lost when the Almoravids overthrew the ṭāʾifa of Seville that (...) his father served as a vizier. (shrink)

A growing body of research has explored well-being in diverse cultural contexts, and indicates that the definition and perception of well-being vary according to cultural context. Little is known, however, about whether intercultural differences in China (i.e., Tibetan and Han) lead to different perceptions of well-being and how social contexts and personal characteristics are associated with well-being in Tibetan and Han emerging adults. Using a self-determination framework, the current study examines the relationship between parental autonomy support (PAS) and psychological well-being (...) (PWB) in Tibetan and Han emerging adults in China. Guided by implicit theory and self-regulatory theory, we propose a serial multiple mediation model of growth mindset and grit in the association between PAS and PWB. Propensity score matching was used to balance the two ethnic groups in terms of age, gender, socioeconomic status (SES), with a ratio of one to two. Finally, 59 Tibetan (71.2% girls) and 118 Han (69.5% girls) emerging adults aged from 18 to 25 years were included in the current study, and completed an online questionnaire survey. Findings suggest that (a) Tibetan emerging adults perceived higher levels of PWB than their peers from the Han ethnic group; (b) a serial multiple mediation model for the association between PAS and PWB was supported in Han emerging adults; (c) the indirect effects between PAS and PWB varied between Tibetan and Han emerging adults. Our findings suggest that PAS and grit contribute to PWB of emerging adults in both cultural contexts, whereas growth mindset may be beneficial for Han emerging adults only. (shrink)

In online communities, such as Twitter, Facebook, or Reddit, millions of pieces of contents are generated by users every day, and these user-generated contents show a great variety of topics discussed that make the online community vivid and attractive. However, the reasons why UGCs show great variety and how a firm can influence this variety was unknown, which had been an obstacle to understanding and managing UGCs’ variety. This study fills these two gaps based on variety-seeking theory and topic modeling, (...) which is a technique in machine learning. We extract, quantitatively, the topic of the UGCs using topic modeling and divide UGCs into two types: single topic and multiple topics. The user’s tendency to choose the type of UGC is used to measure variety-seeking behavior. We found that users have an intrinsic preference for variety when producing UGCs; the more single topic UGCs were produced in the past, the higher the probability of producing multiple topics UGC and the lower the probability of producing single topic UGC would be in the next, and vice versa. Furthermore, we discussed the effect of language/linguistic style matching between firm feedbacks and UGCs on users’ variety-seeking tendencies in UGCs’ production. This study makes three contributions: broadening variety-seeking theory to new behavior, that is content production behavior, and the results demonstrated that people would show a variety-seeking behavior in producing UGCs. a new feasible method to measure the variety of UGCs by using topic modeling to extract the topics of UGCs and then measure the variety-seeking behavior in producing UGCs by analyzing the choice between single topic and multiple topics. guidance for the firm to alter LSM of feedbacks to influence the variety of UGCs. (shrink)

A cut-free Gentzen sequent calculus for Ewald’s intuitionistic tense logic \ is established. By the proof-theoretic method, we prove that, for every set of strictly positive implications S, the classical tense logic \ is embedded into its intuitionistic analogue \ via Kolmogorov, Gödel–Genzten and Kuroda translations respectively. A sufficient and necessary condition for Glivenko type theorem in tense logics is established.

The subject of this article is the istishhād method used by Abû Ishâq al-Zajjāj (d. 311/923) in his work calledMa‘ānī al-Qur’ān wa i‘rābuh. Zajjāj, who lived in the third and fourth centuries of the Islamic calendar, is one ofthe leading scholars of the Arabic language. Zajjāj, who wrote various works in the field of Arabic language,wrote his most important work in the field of tafsir named Ma‘ānī al-Qur’ān wa i‘rābuh, in a long period ofabout sixteen years. In this work, Zajjāj (...) examined the verses in terms of language and rhetoric, and also includedexplanations about word structure and syntax rules. In his analyzes and evaluations, it is seen that Zajjāj madeistishhād from verses of the Qur'an, Qur’anic recitation, hadiths, poems and Arabic dialects. The verses of theQur'an are at the forefront of the istishhāds used by Zajjāj in his mentioned work. Zajjāj, who applied to poemsin the second place, made istishhād with nearly five hundred poems in his work. In the present study, Zajjāj’s lifestory, his tafsir named Ma‘ānī al-Qur’ān and the characteristics of the work are briefly mentioned. Followingthis, the concept of istishhād, the place and importance of istishhād in Arabic language are examined. Finally, theistishhād method used by Zajjāj in his work named Ma‘ānī al-Qur’ān has been tried to be explained with someexamples. (shrink)

Why should interpretation of conceptual schemes and practices across traditions work at all? In this paper we present the following necessary conditions of possibility for interpretation in comparative and Chinese philosophy: the interpreter must presuppose that there are mutually recognizable human practices; the interpreter must presuppose that “the other” is, on the whole, sincere, consistent, and right; the interpreter must be committed to certain epistemic virtues. Some of these necessary conditions are consistent with the fact that interpretation is not thwarted (...) by the “danger” of relativism or of incommensurability. Some other conditions are suggestive of reorientations of methodologies of comparative and Chinese philosophy. (shrink)

Drawing on an exploratory study of urban food self-provisioning (FSP) in China, this article argues that progress in sustainability scholarship can be accelerated by embracing a greater diversity of framings of sustainability. It brings four important empirical findings concerning the prevalence of Chinese urban FSP, the social diversity of its practitioners, their primarily non-economic motivations, and production methods meeting the criteria for organic food that are deployed by more than a third of urban food growers. On this basis, the article (...) highlights the importance of greater attention to identifying and valuing ‘already existing sustainability’ in non-Western contexts, rather than privileging Western conceptualizations of sustainability that promise sustainability innovation in the future. (shrink)

Bibliography of work by and on al-Fārabī, classical Muslim scholar.