Qutb al-Din al-Shirazi's life spanned the last two thirds of the seventh/thirteenth centuries. A student of Nasir al-Din al-Tusi, he was involved in the revival of Peripatetic philosophy and science that occurred at Maraghah under his influence. He was significant as a transitional figure, combining Suhrawardi's Illuminative philosophy with the revived Avicennism of his teacher. His commentary on Suhrawardi's Philosophy of Illumination was the main vehicle through which this work was studied by later Iranian philosophers. He was also (...) associated with Ibn Arabi's most important student, Sadr al-Din al-Qunawi. ;Suhrawardi's Philosophy of Illumination contained a new "Science of Light", expressed largely in symbols, intended to provide a reformed basis for physics and metaphysics. Qutb al-Din frequently translated these views into Peripatetic terminology so as to make the relationships between the two systems clearer. Qutb al-Din's Pearly Crown is a popular account of philosophy, incorporating and elaborating much of Suhrawardi's philosophy but omitting or disguising the most controversial and esoteric aspects--especially those related to the World of Image, the Afterlife, and reincarnation. ;Qutb al-Din developed further the notion of the "World of Image." This "fourth world" served both philosophical and religious purposes. His ideas on reincarnation and the cyclical nature of time were especially distinctive and were developed beyond the views found in The Philosophy of Illumination. ;Also included in this dissertation are an annotated bibliography of Qutb al-Din's works and their known manuscripts and an edition and translation of his "Epistle Ascertaining the Reality of the World of Image" {Risalah fi Tahqiq )Alam al-Mithal}. (shrink)

Quʹest-ce que lʹêre? Cette question passe pour fonder la philosophie. Encore faut-il s'entendre sur le sens du mot "être ". L'essence des choses détermine-t-elle leur existence? Devons-nous affirmer, au contraire, que l'existence conditionne l'intensité d'être qui qualifie une certaine réalité? Molla Sadr Shirazi, dans ce traité écrit en Iran au siècle de Descartes et de Leibniz, médite ces questions qui sont encore les nôtres. Mais les solutions qu'il propose s'évadent hors de nos perspectives, après avoir opéré une révolution décisive (...) dans la métaphysique des Orientaux. Penseur shi'ite en butte à la persécution, Molla Sadra est la plus haute figure de la philosophie iranienne islamique au temps splendide de la cour safavide d'Ispahan. Sa doctrine du primat de l'existence, que le présent ouvrage expose complètement, ouvre sur une interprétation spirituelle de la résurrection des corps. Cette traduction par Henry Corbin, qui fut aussi l'éditeur du texte original, a fait événement : par son ample introduction, il situe la question de l'être et déploie une explication comparée de ce que l'Occident grec puis médiéval en ont fait, avec la tradition shi'iite. -- Back cover. (shrink)

The central issue in this work is self-knowledge. The human soul is created in the Image of God with a purpose.

The Kitāb Takrīm al-ma‛īsha bi-taḥrīm al-ḥashīsha and the Kitāb Tatmīm al-Takrīm li-mā fi l-ḥashīsh min al-taḥrīm by Quṭb al-dīn al-Qasṭallānī occupy a prominent place in the Arabic literature scene on drugs in general and on hashish in particular. Its relevance is due to the fact that most of the Arab authors of subsequent centuries made use of these two epistles in drafting their treatises. That is why al-Qasṭallānī is the most frequently quoted authority in the aforementioned treatises. A close look (...) at both epistles reveals a considerable amount of historiographic unknown data to date on Arabic writing devoted to hashish and prompts us to question other generally accepted data. Futhermore, the characterisation of al-Qasṭallānī's historic personality perfectly illustrates the arrangement of orthodox sufi stratum who were the most important defenders of the ideological fight against hashish consumption during the 13th century. At the same time, the study of the contents of their epistles offers us a clear image of the general ideological context in which the controversy among those Sufis who were against and those who were for the ritual consumption for hashish took place. (shrink)

The "Text" and the "Commentary" mentioned in the title of this essay are, respectively, the "Kitāb al-Manāẓir", or "Optics", of al-Ḥasan ibn al-Haytham, composed in the first half of the fifth/eleventh century, and the "Tanqīḥ al-Manāẓir li-dhawī l-abṣār wa l-baṣā'ir", written by Abū l-Ḥasan (or al-Ḥasan) Kamāl al-Dīn al-Fārisī in the second half of the seventh/thirteenth century. It is known that, so far, only the first five of the seven "maqālāt"/Books that make up the Arabic text of IH's "Optics" have (...) been published, and that the "Tanqīḥ" was published in two volumes. I shall be concerned with certain episodes in the lives of these two works, my aim being to shed light on their transmission within the Islamic Arabic and Persian worlds. -/- . (shrink)

RésuméDans l’Almageste, Ptolémée a proposé le concept du mouvement d'enroulement pour expliquer notamment les latitudes planétaires. Ibn al-Haytham a rédigé un traité intitulé Fī ḥarakat al-iltifāf, « Surle mouvement d'enroulement ». Un anonyme a écrit une critique de ce traité. Les deux mémoires sont perdus; mais heureusement a survécu la réponse d'Ibn al-Haytham, intitulée Fī ḥall šukūk ḥarakat al-iltifāf, « La résolution des doutes sur le mouvement d'enroulement ». Il y rappelle le modèle élaboré et en détaille encore l'explication. Nous (...) donnons ici édition critique, traduction et commentaire de cette réponse, ainsi qu'une édition et traduction de passages apparentés des Hypothèses planétaires de Ptolémée et de la Nihāyat al-idrāk de Quṭb al-Dīn al-Shīrāzī. (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)

al-Ījī's epitome of his Mawāqif fī ʻilm al-kalām on Islamic theology.

Ṣadr al-Dīn Shīrāzī, Muḥammad ibn Ibrāhīm, d. 1641- Criticism and interpretation ; Ḥikmat-i Mutiʻālīyah ; Islamic philosophy.

This article examines ḥikma as it was practiced by Ṣadr al-Dīn Shīrāzī, or Mullā Ṣadrā (d. 1640), in explaining the connection between the divine names and the attributes of God. This is done via a translation of the fourth part of his al-Maẓāhir al-ilāhiyya fī asrār al-ʿulūm al-kamāliyya [The loci of divine manifestations in the secrets of the knowledge of perfection]. Ḥikma, philosophy, as it is defined here, is the combination of rational demonstrations and spiritual unveiling. Shīrāzī’s philosophy is a (...) synthesis of Ibn ʿArabī’s school of metaphysical unveiling, the Ishrāqī school led by Suhrawardī, and the rational school of the Peripatetics. The text is translated here for the first time, and includes annotations. (shrink)

Sadr al-Din Muhammad Shirazi (1572-1640), more commonly called Mulla Sadra, was one of the grand scholars of later-period Islamic philosophy and has grown to become one of the best-known Muslim philosophers. Iksir al-'arifin, or Elixir of the Gnostics, is unique among Sadra's writings in that it reworks and amplifies an earlier Persian work, the Jawidan-nama ( Book of the Everlasting ) by Afdal al-Din Kashani, or Baba Afdal. The underlying theme of Sadra's amplification is emblematic of Muslim philosophy: the (...) importance of self-knowledge in an individual's journey of "Origin and Return," the soul's origins with God and its eventual return to Him. Everything, Sadra says, is on such a path, gradually disengaging from the material world and returning to a transcendent essence--all leading to a final fruition in which everything in the universe returns to God and finds permanent happiness. Philosophy, Sadra argues, is the most direct means to self-knowledge--and thus the best tool for navigating this journey. (shrink)

This text is a bilingual Arabic-English translation of one of the most important metaphysical works of the Persian Muslim philosopher known as Mulla Sadra & Sadr al-Din Muhammad al-Shirazi. In this work Mulla Sadra develops an anti-Platonic philosophical position which is non-Aristotelian. He holds that "existents" are ontologically prior to "essence" & that there are two different realms -- the mind dependent domain & entities which exist independent of the mind. Mulla Sadra's views became very popular among Iranian Muslim (...) philosophers & eventually were instrumental in destroying the Aristotelian school of thought in the Islamic world. The translator, Dr. Parviz Morewedge, is the Secretary-Treasurer of the Society for the Study of Islamic Philosophy & Science & has published ten books & numerous articles in Islamic Philosophy & Mysticism. (shrink)

Ptolemy presents only one argument for the eccentricity in his models of the superior planets, while each one of them has two eccentricities: one for center of the uniform motion, the other for the center of the constant distance. To take into account the first eccentricity, he introduces the equant point, but he provides no argument for the eccentricity of the center of the deferent. Why is the second eccentricity different from the first one? The 13 th century astronomer Quṭb (...) al-Dīn al-Shīrāzī, a member of the famous school of Marāgha, who was interested in this problem, suggests the “retrograde arcs” as the empirical origin of the second eccentricity and develops an argument to justify this conjecture. Although his argument is not without difficulty, his suggestion is in line with the suggestions made by some historians of astronomy in recent decades. Résumé Ptolémée ne donne qu'un seul argument pour expliquer dans son système l'excentricité des planètes supérieures, alors que chacune d'elles a deux excentricités: l'une par rapport au centre du mouvement uniforme, l'autre par rapport au centre de la distance constante. Pour rendre compte de la première excentricité, il introduit le point équant, mais il ne donne en revanche aucun argument pour l'excentricité par rapport au centre du cercle déférent. Or, pourquoi la seconde excentricité est-elle différente de la première? Quṭb al-Dīn al-Shīrāzī, astronome du xiii e siècle membre de l'école de Marāgha, qui s'est intéressé à cette question, a fait l'hypothèse que les “arcs de rétrogradation” constituent l'origine empirique de cette seconde excentricité. Bien que l'argument sur lequel il appuie cette hypothèse ne soit pas exempt de difficultés, sa suggestion rejoint celles faites par des historiens de l'astronomie durant les dernières décennies. (shrink)

This study discusses the treatise of Jalāl al-Dīn Davvānī (d. 908/1502) named Risāla fī taʻrīf ʻilm. This treatise criticizes a definition of knowledge adopted by some theologians in the late period (mutaʾakhkhirīn). The definition of knowledge at issue consists of three components: Attribution, discernment, no possibility of contradiction. Knowledge is an attribute as a category and with this attribution, a discernment is obtained. As a result of this process knowledge is acquired and there should be no possibility of this knowledge (...) to be inconsistent. Davvānī examines eight possibilities of the definition on knowledge. In each of these eight possibilities a different problems arises. According to Davvānī, the definition mentioned is problematic in all probability. Nonetheless, Davvānī does not propose another definition of knowledge that can replace the definition of knowledge that he criticizes. This article represents the process of reaching the definition of knowledge stated in the history of theological thought. The definitions on knowledge made from the first period (al-mutaqaddimīn) are summarized and the strengths and weaknesses of these definitions are explained. There are two main approaches regarding the nature of knowledge in Islamic thought: According to the first approach pioneered by Fakhr al-Dīn Rāzī (d. 606/1202), absolute knowledge is a priory (badīhī) and undefinable. According to the second one, the nature of absolute knowledge is a posteriori (naẓarī) and definable. The first part of this article includes the definitions and criticisms of knowledge in Islamic thought. The second part discusses the claim of originality. In the second part, Davvānī’s treatise will be evaluated for the first time. According to the conclusion of the treatise, the definition made to find the essence of knowledge is unfounded in all respect. It is important to evaluate the treatise as a reflection of anti-essentialism in the history of Islamic thought. Most contemporary studies do not count this treatise among Davvānī’s works. In the biography book al-Aʿlām written by Khayr al-Dīn al-Ziriklī (d. 1976), Risāla fī taʻrīf ʻilm is counted among the works of Davvānī. In the introduction of more than one manuscript, the work is clearly attributed to Davvānī. As a result of the double-sided research, it has been ensured that the work belongs to Davvānī. However, in other two manuscripts containing the same treatise, the work is shown as belonging to an unknown person named Şāirzāda. But there is no information found about this person. This name seems more like a copyist (mustansıh) than an author. Possibly, such a mistake occurred as a result of confusing the two names. Davvānī’s small volume treatise sheds light on the intellectual atmosphere and level of its period. The definition of knowledge mentioned in the classical theology book of ‘Aḍud al-Dīn al-Ījī (d. 756/1355) called al-Mawāqif is superior to other definitions of knowledge. Instead of this definition of knowledge, which is presented as perfect, Jurjānī (d. 816/1413) preferred the definition of knowledge attributed to al-Māturīdī (d. 333/944) in the Sharḥ al-Mawāqif. This preference has been accepted as an implicit criticism for future generations, including Davvānī. Those who claimed that Jurjānī did not taken a random choice, carried on their criticism by going over the definition. The fine craftsmanship revealed in the treatise reveals that critical thinking is used intensively. The properly understanding of the treatise depends on knowing the science of logic and following it with intense attention. The definition of knowledge is examined from various angles with the help of concepts such as conception, ratification, judgment and contradiction (nakz) of the science of logic. In the science of logic, every layer of knowledge such as certainty, conjecture, imitation, doubt is investigated one by one. In the science of kalām, attention is paid that the ideal level of knowledge is precise. An uncertain knowledge is not considered knowledge according to kalām. Because the main goal of theologians is to build religious beliefs on the obtained certain knowledge. It is not accepted to base knowledge to a probable information on imprecise knowledge. For a knowledge among the knowns to reach the level of certainty, it must be correct and exclude other possibilities. Another condition is required for certainty in the definition of knowledge that Davvānī examines in his treatise is that the opposite is wrong. The fact that a piece of information is considered true depends on the fact that its reverse is false. In this treatise, it is discussed how to look for the contradictions or discrepancy that are wanted to be excluded. Knowledge is inseparable from the human mind, from outside of the world, or from the relationship between the two. (shrink)

Introduces young readers to Ibn Sina, telling his story as he might tell it himself. It provides a fascinating glimpse into the life of this philosopher, scientist and physician who was one of the greatest thinkers of his time.

Ṣadr al-Dīn Shīrāzī, Muḥammad ibn Ibrāhīm; -1641; Islamic philosophy.

The author gives a clear explanation of the philosophy of Sard al-Din Shirazi.

[1] Shaʻar ha-biṭaḥon -- [2] Shaʻar yiḥud ha-maʼaśeh -- [3] Shaʻar ha-keniah --.

In the late twelfth century the mystical philosopher Suhrawardi developed a metaphysics based on metaphysical light that combined the Islamic Neoplatonism of Avicenna with ideas and symbols drawn from Islamic mysticism, classical Platonism, and Iranian mythology. This book analyzes how Qutb al-Din Shirazi, an Iranian scientist and philosopher of the thirteenth century and a leading exponent of Suhrawardi's thought, understood Suhrawardi's metaphysics of light and how he applied it in his own writings. Also discussed are Shirazi's own (...) views on such subjects as the nature of existence, reincarnation and the transmigration of souls, and the spiritual universe known as the "World of Image." The book contains several appendices, including a detailed bibliography of Shirazi's writings and the text and translation of Shirazi's essay on the World of Image. (shrink)

In this paper, I examine several commentaries and glosses on the prolegomenon of Najm al-Dīn al-Kātibī’s (d. 675/1276–77) Shamsiyya that relate to debates on the Aristotelian and Ibn Sīnān theory of science in the postclassical period. Chief among the commentaries of the Shamsiyya is Quṭb al-Dīn al-Rāzī’s (d. 766/1365) Taḥrīr al-qawāʿid al-manṭiqiyya. This commentary, rather than the base text of the Shamsiyya, set the stage for later interpretations by Mirak al-Bukhārī (fl. 733/1332), Naṣīr al-Dīn al-Qāshānī (d. 755/1354), Saʿd al-Dīn al-Taftāzānī (...) (d. 792/1390), al-Sayyid al-Sharīf al-Jurjānī (d. 816/1413), Dāwūd al-Khwāfī (fl. 839/1465) and ʿIṣām al-Dīn Isfarāyinī (d. 945/1538). I focus on three issues that were raised in these interpreta­tions of the Shamsiyya’s prolegomenon: (1) the place of the elements of sciences in logical corpus, (2) the notion of the prolegomenon and its content, and (3) the real essence of a science. I attend to the particular debates and contentions on these issues to reveal the general idea of science at that time. (shrink)

By incorporating the conservation of resource theory, this study examines how high-performance work practices (HPWPs) affect the employee's in-role performance (EIRP) and employee's task performance (ETP) during the coronavirus disease 2019 (COVID-19) pandemic. Furthermore, this study investigates how organization-based self-esteem (OBSE) and positive psychological capital (PPC) affect the relationship between HPWPs and outcomes of employees such as EIRP and ETP. A quantitative technique based on the survey method was used to gather the primary data of the investigation. Two hundred and (...) eleven bank employees working in different banks of Punjab and Pakistan participated in the survey process. The PROCESS-macro was used to test the relationship among the study constructs. Our results supported all the study hypotheses, however positive psychological capital did not moderate the indirect effect of high performance work practices on employee's task performance via organization based self-esteem. This study is the earliest of its kind that focuses on HPWPs and outcomes of employees amid the COVID-19 pandemic in a developing country like Pakistan. The findings of this study provide practical implications in the post and continuing pandemic situation for organizations to human resource management to redesign workforce strategies to increase their contribution and responses to realize organizational priorities. Although researchers have explored the topic in different sectors, scant studies have investigated the potential impact, barriers, and enabling mechanisms that function as a catalyst in HPWPs during the pandemic situation. (shrink)

La vida y obra del polígrafo granadino Lisān al-Dīn Ibn al-Ḫaṭīb (m. 776/1374) sigue siendo fuente de importantes estudios y traducciones habida cuenta de que su prolija producción literaria está repleta de valiosos testimonios históricos y personales que sitúan a su autor como un personaje destacado en la transmisión del conocimiento en el Mediterráneo islámico. En la difusión de su obra y prestigio jugó un papel fundamental la copia manuscrita de su obra al-Iḥāṭa fī aḫbār Ġarnāṭa que Ibn al-Ḫaṭīb envió (...) en vida (768/1366), a través de su hijo ʿAlī, a la ḫānqāh de Saʿīd al-suʿadāʾ de El Cairo, regida por el tremeceno Ibn Abī Ḥaǧala (m. 776/1375). El conocimiento de esta copia ha llegado hasta nosotros a través de otro tremeceno, al-Maqqarī (m. 1041/1632) y su monumental obra, Nafḥ al-ṭīb, en honor al sabio granadino. Gracias a ella sabemos, entre otras cosas, que esta copia fue profusamente consultada y comentada en sus márgenes. Dos autores destacan por encima de los demás: el hijo del autor Abū l-Ḥasan ʿAlī (m. s. IX/XV), y el magrebí Ibn Marzūq (m. 781/1379). A través del estudio y la traducción de las notas manuscritas de este manuscrito cairota, este estudio pretende poner de relieve el valor de los marginalia como fuente documental, así como arrojar un poco más de luz sobre estas dos figuras, junto con al-Maqqarī, como piezas importantes en la transmisión y pervivencia de la obra de Ibn al-Ḫaṭīb en el Oriente islámico hasta al menos el siglo XI/XVII. (shrink)

Harmonization between science and religion in al-Fārābī’s thought is an important topic in addressing the challenges of paradigm differences between the two in modern society. This research aims to explore al-Fārābī’s views on the integration of spiritual values and scientific rationality and their relevance to contemporary challenges. Using a qualitative method based on a literature study, this research analyzes al-Fārābī’s works as well as supporting literature that discusses the relationship between science and religion. The results show that al-Fārābī viewed science (...) and religion as two different paths that lead to the same goal, which is the highest human happiness. Science provides rational knowledge to understand the physical world, while religion offers moral guidance to live life. In al-Fārābī’s view, the two complement each other, with science playing a role in revealing the nature of reality and religion providing ethical and spiritual meaning. This research emphasizes that al-Fārābī’s thoughts are relevant in the context of holistic education, ethical development in science and technology, and dialogue between science and religion. This approach can serve as a foundation for moral and rational value-based policies, creating a balance between intellectual progress and social responsibility. Thus, the harmonization of science and religion not only addresses the conflict between the two but also contributes to the construction of a just society with integrity. This research proposes that such integration can be a comprehensive solution to global issues such as technological ethics, climate change, and pluralism. (shrink)