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)

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)

Nazariyat, Journal for the History of Islamic Philosophy and Sciences, issued twice a year in English and Turkish (Nazariyat İslam Felsefe ve Bilim Tarihi Araştırmaları Dergisi), is a refereed international journal. It publishes original studies, critical editions of classical texts and book reviews on Islamic philosophy, kalām, theoretical aspects of Sufism and the history of sciences. The goal of Nazariyat is to contribute to the discovery, examination and reinterpretation of the theoretical traditions in the history of Islamic thought, by giving (...) special attention to the post-classical period of it. **ISSN: 2148-8088 E-ISBN: 2547-9415**. (shrink)

Nazariyat, Journal for the History of Islamic Philosophy and Sciences, issued twice a year in English and Turkish (Nazariyat İslam Felsefe ve Bilim Tarihi Araştırmaları Dergisi), is a refereed international journal. It publishes original studies, critical editions of classical texts and book reviews on Islamic philosophy, kalām, theoretical aspects of Sufism and the history of sciences. The goal of Nazariyat is to contribute to the discovery, examination and reinterpretation of the theoretical traditions in the history of Islamic thought, by giving (...) special attention to the post-classical period of it. **ISSN: 2148-8088 E-ISBN: 2547-9415**. (shrink)

Islamic thought, no matter what tradition it belonged to, went through a process in which almost all thinkers after the twelfth century were also commentators of Avicenna (d. 428/1037). When this phenomenon combined with Fakhr al-Dīn al-Rāzī's (d. 606/1210) ability to problematize, his critical readings revealed the aporias and turned them into problems which would occupy the thinker’s mind after him and waiting to be solved. The quiddityof knowledge has an important place among these, both in terms of being closely (...) related to many issues where ontology, epistemology and axiology intersect and being a problem area where the Islamic intellectual traditions’ conception of existence is directly reflected. As seen in the analyses of many thinkers, notably Râzî, the ontology, quiddity and category of knowledge in Avicennian philosophy contain elements that are conducive to encountering important challenges when the system as a whole is taken into consideration. Accordingly, scholars like Shams al-Dīn al-Isfahānî (ö. 749/1349), al-Taftāzānī (ö. 792/1390), al-Sayyid al-Sharīf al-Jurjānī (ö. 816/1413), Alî al-Qūshjī (ö. 879/1474), al-Dawwānī (ö. 908/1502), Sadr al-Dīn al-Dashtakī (ö. 903/1498) have taken the discussion to a further point both in terms of identifying the problem and revealing its implications and proposing solutions. This study aims to analyze the sixteenth-century thinker Kutb al-Dīn al-Ījī’s treatment of this problem who inherited the debates of past on the matter in question. He carries out his evaluations especially through the Alī al-Qūshjī (ö. 879/1474), al-Dawwānī (ö. 908/1502) and al-Dashtakī’s comments on the subject. He makes important contributions by analyzing these scholars’ solution offers con-cerning the problem of categorical status of knowledge and putting forward his own approach. He thinks that Alī al-Qūshjī’s distinction between realization (husūl) and subsistence (qiyām), al-Dashtakī’s theory of transformation and al-Dawwānī’s offer to not put the knowledge under the category of quality are problematic from various aspects. (shrink)

Este artículo contiene la edición crítica del Kitāb Takrīm al-ma´īša bi-taḥrīm al-ḥašīsa del alfaquí y sufí egipcio Quṭb al-dīn al-Qasṭallānī (614-686/1218-1287). Se trata de una de los tratados árabes más importantes para la historia de las drogas en el Islam. En un trabajo anterior ya tracé el perfil histórico de al- Qasṭallānī, y analicé el contenido temático, las fuentes y la transmisión del Takrīm. Por ello, me limitaré ahora a ofrecer los detalles relativos a la fecha de redacción del manuscrito (...) utilizado para realizar esta edición, a los criterios generales seguidos al realizarla, y a los símbolos convencionales que se han usado en la misma. (shrink)

Nazariyat, Journal for the History of Islamic Philosophy and Sciences, issued twice a year in English and Turkish (Nazariyat İslam Felsefe ve Bilim Tarihi Araştırmaları Dergisi), is a refereed international journal. It publishes original studies, critical editions of classical texts and book reviews on Islamic philosophy, kalām, theoretical aspects of Sufism and the history of sciences. The goal of Nazariyat is to contribute to the discovery, examination and reinterpretation of the theoretical traditions in the history of Islamic thought, by giving (...) special attention to the post-classical period of it. **ISSN: 2148-8088 E-ISBN: 2547-9415**. (shrink)

Nazariyat, Journal for the History of Islamic Philosophy and Sciences, issued twice a year in English and Turkish (Nazariyat İslam Felsefe ve Bilim Tarihi Araştırmaları Dergisi), is a refereed international journal. It publishes original studies, critical editions of classical texts and book reviews on Islamic philosophy, kalām, theoretical aspects of Sufism and the history of sciences. The goal of Nazariyat is to contribute to the discovery, examination and reinterpretation of the theoretical traditions in the history of Islamic thought, by giving (...) special attention to the post-classical period of it. **ISSN: 2148-8088 E-ISBN: 2547-9415**. (shrink)

Nazariyat, Journal for the History of Islamic Philosophy and Sciences, issued twice a year in English and Turkish (Nazariyat İslam Felsefe ve Bilim Tarihi Araştırmaları Dergisi), is a refereed international journal. It publishes original studies, critical editions of classical texts and book reviews on Islamic philosophy, kalām, theoretical aspects of Sufism and the history of sciences. The goal of Nazariyat is to contribute to the discovery, examination and reinterpretation of the theoretical traditions in the history of Islamic thought, by giving (...) special attention to the post-classical period of it. **ISSN: 2148-8088 E-ISBN: 2547-9415**. (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)

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)

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 "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)

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)

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.

This paper analyses a kinematic model for the solar motion by Quṭb al-Dīn al-Shīrāzī, a thirteenth-century Iranian astronomer at the Marāgha observatory in northwestern Iran. The purpose of this model is to account for the continuous decrease of the obliquity of the ecliptic and the solar eccentricity since the time of Ptolemy. Shīrāzī puts forward different versions of the model in his three major cosmographical works. In the final version, in his Tuḥfa, the mean ecliptic is defined by an eccentric (...) of fixed mean eccentricity and a mean obliquity fixed with respect to the celestial equator, and the center of the epicycle, which is inclined to the eccentric, moves on the eccentric with an annual period. By an additional slow motion of the sun on the epicycle, the true eccentricity of the solar deferent, defined by the annual motion of the sun, and the sun’s extreme declination from the equator change, accounting for the reduction of the eccentricity and the obliquity of the ecliptic since the time of Ptolemy. (shrink)

In the thirteenth century, the influential logician Afḍal al-Dīn al-Khūnajī departed from the Avicennan view that the subject matter of logic is “second intentions”. For al-Khūnajī, the subject matter of logic is “the objects of conception and assent”. His departure elicited intense and sometimes abstruse discussions in the course of subsequent centuries. Prominent supporters of Khūnajī's view on the subject matter of logic included Kātibī, Ibn Wāṣil and Taftāzānī. Defenders of Avicenna's view included Ṭūsī, Samarqandī and Quṭb al-Dīn al-Rāzī. This (...) article presents the outline of the development of this discussion down to the end of the fourteenth century and attempts to reconstruct the major arguments of both sides.Au xiiie siècle, l'influent logicien, Afḍal al-Dīn al-Khūnajī, se démarque du point de vue avicennien d'après lequel ce sont les “intentions secondes” qui forment le sujet de la logique. Pour al-Khūnajī, le sujet de la logique, ce sont “les objets des conceptions et des assentiments”. Cet écart par rapport à la formulation avicennienne va susciter, au cours des siècles suivants, d'intenses et parfois abstruses discussions. Dans le camp de ceux qui adhèrent au point de vue d'al-Khūnajī, on trouve des auteurs tels que Kātibī, Ibn Wāṣil et Taftāzānī. En revanche, Ṭūsī, Samarqandī et Quṭb al-Dīn al-Rāzī se rangent dans le camp des défenseurs du point de vue d'Avicenne. Cet article présente les grandes lignes qui marquent le développement de cette discussion jusqu'à la fin du xive siècle et tente de reconstruire les arguments des deux partis.Send article to KindleTo send this article to your Kindle, first ensure no-reply@cambridge.org is added to your Approved Personal Document E-mail List under your Personal Document Settings on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part of your Kindle email address below. Find out more about sending to your Kindle. Find out more about sending to your Kindle. Note you can select to send to either the @free.kindle.com or @kindle.com variations. ‘@free.kindle.com’ emails are free but can only be sent to your device when it is connected to wi-fi. ‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply. Find out more about the Kindle Personal Document Service.POST-AVICENNAN LOGICIANS ON THE SUBJECT MATTER OF LOGIC: SOME THIRTEENTH- AND FOURTEENTH-CENTURY DISCUSSIONSVolume 22, Issue 1Khaled El-Rouayheb DOI: https://doi.org/10.1017/S0957423911000105Your Kindle email address Please provide your Kindle email.@free.kindle.com@kindle.com Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Send article to Dropbox To send this article to your Dropbox account, please select one or more formats and confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about sending content to Dropbox. POST-AVICENNAN LOGICIANS ON THE SUBJECT MATTER OF LOGIC: SOME THIRTEENTH- AND FOURTEENTH-CENTURY DISCUSSIONSVolume 22, Issue 1Khaled El-Rouayheb DOI: https://doi.org/10.1017/S0957423911000105Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Send article to Google Drive To send this article to your Google Drive account, please select one or more formats and confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about sending content to Google Drive. POST-AVICENNAN LOGICIANS ON THE SUBJECT MATTER OF LOGIC: SOME THIRTEENTH- AND FOURTEENTH-CENTURY DISCUSSIONSVolume 22, Issue 1Khaled El-Rouayheb DOI: https://doi.org/10.1017/S0957423911000105Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Export citation Request permission. (shrink)

We argue that there is an incompatibility between the two basic principles of Molinism, i.e., God’s middle knowledge of counterfactuals of creaturely freedom, and divine immutability. To this end, firstly, we set out the difference between strong and weak immutability: according to the latter only God’s essential attributes remain unchanged, while the former affirms that God cannot change in any way. Our next step is to argue that Molinism ascribes strong immutability to God. However, according to Molinism, some counterfactuals of (...) freedom need to be actualized by divine will. We argue that this claim does entail a change in God because it attributes a knowledge to God that involves moving from possibility to actuality through divine will. Therefore, claiming God knows counterfactuals of freedom leads us to reject the strong sense of divine immutability. Further, we argue that assuming God’s knowledge encompasses counterfactuals of freedom cannot be consistent even with weak immutability because, according to Molinism, a change in God’s knowledge requires a change in His essence. We conclude that Molinism is incoherent. (shrink)

The mutakallimūn, who began to take care of nature as a result of their metaphysical concerns from the early period and with the influence of the dualist and materialist groups, suggested various theories that attempt to explain the structure and functioning of the universe. Over time, many subjects of physics became an indispensable part of Kalām and were used in the proof of the fundamental principles. Thus, in addition to the definition of body (jism), Kalām books began to contain detailed (...) topics such as time, space, movement and distance. After summarizing the definitions of body, which were made by the mutakallimūn, this article will examine the contents of Ibn Kamāl's epistle on ṭafra (leaping), which has many copies with various titles in the Turkish Libraries. In the beginning of the epistle, Ibn Kamāl mentions the descriptions of body suggested by the prominent mutakallimūn, and then, he compares the views of al-Naẓẓām, who believes in the finite division, with atomist mutakallimūn who accept the infinite division. He criticizes the idea of ṭafra with regard to the notion of body in Kalām. After explaining the arguments of both groups with their justifications, he points out the weaknesses of the arguments of each group, as well. In this connection, he revisits the theory of ṭafra, which is, he argues, a mandatory consequence of al-Naẓẓām’s definition of object, as he also reviews the opinions of Quṭb al-Din al-Rāzī in this direction. (shrink)

metempsychosis is the concept of the transmigration of a human or animal soul into another human, animal, plant, or even an inanimate object. The theory of metempsychosis poses a challenge to the belief in resurrection (maʿād), making it necessary to reject metempsychosis before proving maʿād. Avicenna presents two arguments against metempsychosis. The first argument, found in numerous works, rejects metempsychosis on the grounds that it requires the union of two soul s within a single body. Avicenna alludes to the second (...) argument in his Al-Isharat wa al-Tanbihat but postpones its full explanation to another unspecified work. Nasir al-Din al-Tusi, Fakhr al-Din Razi, and Qutb al-Din Razi have proposed different interpretations of this second argument. The variations in interpretation revolve around the number of implications Avicenna expressed for this modus ponendo and his reasons for rejecting them. Among these interpretations, only Qutb al-Din Razi's aligns more closely with Avicenna's original words. In the other two interpretations, there are either deficiencies or excesses compared to Avicenna's work. (shrink)

The Mamluk period of Islamic history witnessed a very vivid life of scientific endeavours. This was mainly due to the fact that the higher education institutions (madrasa) established by the Seljuqid and Ayyubid dynasties continued to develop as well as that Mamluk sultans and their commanders gave great importance to charitable institutions of education. With the facilities provided by these charities, Cairo and Damascus grew into important centres of attraction for scholars and teachers from all over the Islamic world. In (...) this atmosphere, a serious training activity was going on in almost every branch of religious and intellectual sciences alongside production of scientific works in these areas, in which both scientific traditions of earlier generations was preserved and continuity was maintained with considerable amount of detail and depth. The Mamluks, thus, became an important basin that nourished all regions of the Islamic world in terms of science and intellectual culture. The Mamluk period was also prolific in terms of tafsīr literature. A tafsīr chair was established in each one of the educational institutions, such as madrasas, mosques and khangāhs, where various tafsīr courses were taught, and tafsīr texts were read, by distinguished figures of the era. In these courses, the main text was usually the al-Kashshāf of al-Zamakhsharī (d. 538/1144), who had hitherto gained a dominant position in the tafsīr science, followed by the tafsīrs by al-Bayḍāwī (d. 685/1286) modelled on al-Kashshāf and al-Baghawī (d. 516/1122). Moreover, one of the peculiarities of the Mamluks in the scientific life was the public courses, called al-mīʿād, in which books were perused in public on tafsīr, ḥadith, or admonitions (mawʿiẓa). It is evident that these lessons and the tafsīr books had serious contributions to the development of the tafsīr literature and these tafsīrs were welcomed in every part of the Islamic world and have been taught until today. Works by prominent exegetes, such as al-Qurṭubī (d. 671/1273), al-Khāzin (d. 741/1341), Abū Ḥayyān (d. 745/1344), Samīn al-Ḥalabī (d. 756/1355), Ibn Kathīr (d. 774/1373), al-Biqāī (d. 885/1480) and al-Suyūtī (d. 911/1505) are most notable examples of such works of the period. In the Mamluk period, a good number of works was produced in the literary forms of commentary (sharḥ), gloss (ḥāshiya) and adjudication (muḥākamāt), a fact that reflects the scientific and intellectual level of the time. While commentaries and glosses were generally focused on the tafsīrs by al-Zamakhsharī and al-Bayḍāwī, the critiques and the adjudications, discussing different positions in these tafsīrs or commentaries and glosses on them constitute the textual evidence attesting to the high level of scientific activities. Of these texts comes first the commentary on al-Kashshāf by Quṭb al-Dīn al-Rāzī (d. 766/1365) which has determined the course of the discussions of the later commentaries. Among the most remarkable works of the Mamluks was the commentary on al-Kashshāf by the Hanafīte verifying scholar, Akmal al-Dīn al-Bābartī (d. 786/1384), and ʿAbd Allah b. Yūsuf al-Zaylaʿī’s (d. 762/1360) work. Taqī al-Dīn Ibn Taymiyya (d. 728/1328), who lived in Damascus at an early period of the Mamluks, developed a system of thought and science, at the heart of which he placed the Prophet, his companions and the following generation (al-salaf). This approach, which amounts the revitalization of the Salafist thought, was also reflected in the tafsīr area, while Ibn Taymiyya adopted a tafsīr method based on narrations, assumed a staunch attitude against the opinions based on sectarian affiliations, and, in this context, made harsh criticisms against the tafsīrs written before him. The tafsīr work, which was targeted most by his criticism arrows, was the al-Kashshāf, the most commonly read exegesis in the madrasas of the Mamluk period. He also sometimes accused the exegetes, such as Ibn ʿAṭiyya (d. 541/1147), a Sunnite exegete, of giving weight to the views of the theologians and stated that the ideal exegesis was that of al-Ṭabarī (d. 310/923), which generally depends on the views of al-Salaf with solid transition chains.Tafsīr education and works in the Mamluk period have not yet been given sufficient scholarly attention. This study therefore aims to show that this period had many peculiar aspects regarding tafsīr education and studies and that it had notable influence both on the Ottoman period and the modern times. Based on the historical data and products it contends that this period successfully continued the tradition of tafsīr as well as enjoyed a dynamic and an in-depth scholarly vitality on the area. (shrink)

In this work the Persian and English texts are edited and published together for the first time. This is Tusi’s major Ismaili work and the most important primary source on Ismaili doctrines during the Alamut period.

One of the divine quotations narrated from the timeline of Qur’ānic revelation is seen as a word of Prophet Mohammad in the 30th verse of the surah of al-Furqān. It’s observed that the speaker of this verse is Prophet Mohammad and he complains to God about his tribe which neglects the Qur’ān. In the present study, semantic structure and the meaning area of the phrase “mahjūr”, which is the key word in this verse, the meaning of it in the timeline (...) of Qur’ānic revelation and the interpretations attributed to it in the following centuries are traced. Likewise by examining Qur’ānic exegesis chronologically and investigating the interpretations of the exegetes on the relevant verse, it’s tried to see the semantic breaking points, changes and transformations regarding this verse in the historical process. Finally, the approaches of the exegetes who interpreted this verse in terms of the method of maqāsidī tafsir or the principle of teleological interpretation are determined. The approaches detected in this respect are first explained in a descriptive style, and then they’re evaluated in an analytical point of view. The findings and conclusions we reached in this study are as follows: As stated by the majority of exegetes, especially Qatāda, al-Zamakhsharī, Ibn Atiyya, Fakhr al-Dīn al-Rāzī and al-Sa‘ālibī, the aforementioned verse belongs to the Prophet Mohammed in terms of both wording and meaning. It hasn’t been determined that there’s a conflict about the pertaining of this word to him. According to this hadith quoted in surah al-Furqān, the Qurayshi polytheists made unwarranted objections to the Prophet and the divine instructions that he brought, his heart was narrowed in the face of their attitude towards the Qur’ān, and for these reasons he complained about his tribe to God. It can be said that this meaning seen in Mecca in the tenth year of his prophethood, namely, insulting the Qur’ān, abandoning it, and denying the themes in it, also includes Muslims after the revelation period. Accordingly, it can be thought that the aspect and situation of not acting on the provisions of the Qur’ān and not thinking about its verses are also valid for the interlocutors of the next period. In this direction, when we look at the history of tafsir, it has been determined that the exegetes who interpreted this verse in terms of teleological interpretation asserted different approaches. It was seen that al-Zamakhsharī, al-Rāzī, Abū al-Barakāt al-Nasafī, al-Bikā‘ī, Kamālpasazāde, Sayhzāda and Ibn ʻĀshūr interpreted this complaint of the Prophet by associating it with the coming of punishment. Therefore, in compliance with them, this verse aimed to threaten all the interlocutors, especially the Quraysh. On the other hand, it has recognized that Ibn al-Qayyim al-Jawziyah, Ibn Kathir, Bursavī and Sayyid Qutb evaluated this verse in the context of the types and ways to abandon the Qur’ān. Thus, they interpreted the relevant verse in terms of maqāsidī tafsir in a way that would cover both the first addressees of Qur’ānic revelation and other interlocutors in the following periods. In a nutshell, it can be considered that not endeavoring to understand and interpret the Qur’ān, or keeping it away from family and social life, law, understanding of earning and spending, not referring to it in such matters, or giving up living a life pursuant to it, are some of the routes and sorts of abandonment of it for Muslims. (shrink)

Semantic relationships have an active role in textual study, as they are an essential tool through which the text is constructed, this is done through the sequence of sentences of saying, and these relationships lead to the growth and continuation of the subject of the text, and then linking speech, which in turn achieves textual harmony. The aim of this study is to highlight the importance of these relationships and to elaborate on them, this research dealt with two additional linkage (...) relationships: (equivalent additional relationship), and (different additional relationship), with a breakdown of each of them, and then the inclusion of poetic applications from the texts of the poet Hazem Rushak Al-Tamimi, showing the extent of the harmony, plot and coherence of these texts. (shrink)