This study seeks to investigate the treatise of Abū al-Hasan b. Abd al-Rahman b. Muhammad al-Khatīb al-Shirbīnī al- Shāfiʻī (d. after 1028/1619) entitled Fatḥ al-Raḥīm al-Raḥmān fī tafsīr Āyat "inna Allāha yaʼmuru bi al-ʻadl wa al-iḥsān" based on the manuscript of the author. Shedding light on the translation of this unknown scholar, as it is evident from the title of the treatise that it contains the interpretation of this verse, which is well known among scholars and commentators as the most (...) comprehensive verse in the Qur’ān. In this tafsīr, Shirbīnī used many exegetical methods such as exegesis of the Qur'ān with the Qur'ān, exegesis of the Qur'ān with the Sunnah, exegesis of the Qur'ān with the sayings of the Companions, and al-tafsīr bi-al-raʼy, as well as tafsīr approaches such as linguistic tafsīr, the science of munāsabāt, and causality of nuzūl to analyze the meanings of the verse in depth. Another feature that increases the importance of this treatise is that al-Shirbīnī refers to the primary source tafsīr books together with their glosses, sometimes quoting from the commentators verbatim, and sometimes making meaning-based quotations from them, which is the most obvious indication of his exegetical ability and scholarly competence. In this work, he adopted a syncretic approach while emphasizing the meanings of the verse and followed an analytical-critical method while examining the subject. For this reason, he analyzed all the words in the verse one by one, dwelt on the meanings and interpretation of the words, and criticized their views after including the views of the commentators. Therefore, he applied the analytical exegesis method very successfully in this work. Accordingly, he analyzed the narrations related to tafsīr and mentioned the Companions' names during the narration. In particular, he analyzed the narrations from Ibn 'Abbas (d. 68/687-88) about the words al-ʻAdl and al-iḥsān, and stated that there was a dispute between the narrations about the phrase al-iḥsān. He took a scientific stance on the derivation of the word "Allah,” debated between those who accepted it and those who rejected it. He stated that the derivation of the word was not satisfactory and reliable. In the tafsīr of the words al-ʻAdl and al-iḥsān, he discussed the isnāds in Muqātil b. Sulayman’s (d.150/767) tafsīr emphasizing that he received the tafsīr of al-ʻAdl from Ibn 'Abbas and the tafsīr of al-iḥsān from 'Ali b. Abī Tālib. This approach is an important example for the isnād analyses of Muqātil b. Sulayman who was criticized for neglecting isnād chains in his tafsīr. He also criticized al-Baydāwī for being influenced by some of Zamakhsharī's sectarian and theological views. He classified the issue of kinship according to usūl, furū', and hawāshī, expanded the meaning of the verse, and insisted that the message of this verse encompasses all relatives, regardless of the degree of kinship. He was influenced by Latāʾif al-Ishārāt, al-Kashshāf, Mafātīhu al-ghayb, al-Baydawī, Hāshiya al-Jurjānī ala al-Kashshāf, and his grandfather al-Khatīb al-Shirbīnī’s (d.977/1570) al-Sirāj al-munīr. (shrink)

A contemporary to Thomas Aquinas in Latin Catholic Italy, and with a parallel motivation to stabilize each his own civilization in its flux and storm, 'Abd Allah Baydawi of Ilkhan Persia wrote a compact and memorable Arabic Summation of Islamic Natural and Traditional Theology. With the same strokes of his pen he presented the Islamic version of the Science of Theological Statement, bafflingly called "Kalam" while familiarly embracing "Theology". Baydawi's Tawali'al-Anwar min Matal'al-Anzar (Rays of Dawnlight Outstreaming from Far Horizons of (...) Logical Reasoning), with Mahmud Isfahani's commentary, is a formidably clear logical and mental vision of mankind's final completion as a spiritual structure in Islam. Reality - in nature's Possible mode, in an apodictic Divine mode, and in humanity's heroic Prophetic mode - comprises man's Worldview and is the Theme of the Baydawi/Isfahani discourse. The Edifice of Man and Humanity's evanescent Evidence within it are both hugely arresting and moving. The print edition is available as a set of two volumes (9789004121027). (shrink)

1. Uyun al-hikma, et l'opuscule d'Abu'l Faraj et la réfutation d'Ibn Sina, édité et annoté par H.Z. Ülken.--2. Les opuscules d'Ibn Sina, et Le livre de la différence entre l'esprit et l'âme, par Qosta b. Luqa; édité, étudié et onnoté [sic] par H.Z. Ülken.--3. Aşkın mâhiyeti hakkında risâle, neşreden ve Türkçeye çeviren A. Ateş.

Die Spuren Al-Batlajusis in der judischen Religionsphilosophe ist ein unveranderter, hochwertiger Nachdruck der Originalausgabe aus dem Jahr 1880. Hansebooks ist Herausgeber von Literatur zu unterschiedlichen Themengebieten wie Forschung und Wissenschaft, Reisen und Expeditionen, Kochen und Ernahrung, Medizin und weiteren Genres. Der Schwerpunkt des Verlages liegt auf dem Erhalt historischer Literatur. Viele Werke historischer Schriftsteller und Wissenschaftler sind heute nur noch als Antiquitaten erhaltlich. Hansebooks verlegt diese Bucher neu und tragt damit zum Erhalt selten gewordener Literatur und historischem Wissen auch fur (...) die Zukunft bei. (shrink)

Sport is viewed as a multidimensional phenomenon. Most countries,including Muslim nations, invest heavily in sports to ensure the participationof their citizens both for recreational and competitive purposes. Indeed, theinvolvement of Muslim countries in significant multi-sport events such as theCommonwealth, the Asian, and the Olympic Games are inevitable. Therefore,a proper projection should be given to Muslim athletes as their participationreflects the identity and culture of Muslim civilizations. To date, the issue ofMuslim athlete’s involvement in sports from the notion of Islamization hasyet (...) to be elucidated by any scholar. This paper aims to scrutinize the sportssociology as an academic discipline in the Muslim majority society context.It also views the philosophy of sports participation and the dilemma facedby Muslims in sports under the light of al- Qur’ān, and Hadith. In obtainingrelevant information for this paper, we employed qualitative content analysisfrom various literature. In conclusion, this discourse of sport, Islam, and society has potentially triggered the new social movement that accommodated the needs of the Muslim community towards sports participation and physical activity. (shrink)

In this study, Qāḍī Abd al-Jābbār’s views on knowing Allah (ma‘rifatullah) and following issues have been analysed. In this context, either the divine message has reached to a person or not, it is examined whether ma‘rifatullah is obligatory (wajib) upon him. Subsequently, it is discussed whether this obligation is ensured by reasoning (‘aql) or revelation (naql). Furthermore, while keeping in mind the role of intellect (nazar) and argumentation (istidlāl), we have established and evaluated religious state and source of nazar and (...) istidlāl. Also, we discussed to what extend God can be the subject of knowledge and from which aspects He can be known. Besides, we discussed whether ma‘rifatullah is an obligation and if not what its justification is. In addition, we examined whether imitative knowledge (taqlīd) is possible in the case of ma‘rifatullah or not and whether it’s sufficient to know God just by taqlīd without the reasoning at all. Finally, Qāḍī Abd al-Jābbār’s opinions on the religious situation of people to whom the divine revelation did not reach at all and so they lack of knowledge on God. (shrink)

Studies on the contributions made to the Arabic language and literature during the Ottoman period generally focused on the Arabic language grammar and rhetoric education given by the Ottomans in the madrasahs. However, it is seen that Ottoman scholars also produced some works in the field of Arabic poetry. In the mentioned period, the studies in the field of Arabic poetry and literature have been increasing in recent years. In this study, a poet, a recitation scholar and an Ottoman Pasha, (...) Köprülü Abdullah Pasha, who was a member of the Köprülü family, who made his mark on the Ottoman administration and served both the science and the state, and who wrote an Arabic divan, and the content of his poetry divan were examined. The poet's divan is in manuscript form in various libraries. There is no study on Abdullah Pasha's poetry and his manuscript. Due to Abdullah Pasha's family, he received a good education, served in the geographies where the Arabs lived, especially when he was the governor in Egypt, he benefited from the al-Azhar scholars and wrote poems about the subjects discussed in classical Arabic literature. It is thought that such studies will also contribute to the studies against the claims that Arabic collapsed during the Ottoman period. (shrink)

This paper examines the concept of _taw__ḥ__īd _ c Abd al-Ra’ūf al-Sinkīlī. Using the historical approach and content analysis, this paper argues that_ __taw__ḥ__īd__ _is an important aspect in Islam and becomes an interesting discourse in the Islamic intellectual tradition, especially _Sufism. _ c Abd al-Ra’ūf al-Sinkīlī stated that the first commitment for a human being is to accept the Oneness of Allah SWT, and purity it from all things inappropriate to Him with the statement of _lā ilaha illā Allāh_. (...) This confirmation Allah is believed as the one existence, there is no existence without the existence of Allah. In this context, there are two meanings, to negate any existence, and to confirm only one existence, which is _al-__Ḥ__aqq_. Al-Sinkīlī also stated that Allah is One, without we trying to make it one, Allah is true without having a truth legitimating from us. _ _. (shrink)

Name der Zeitschrift: Der Islam Jahrgang: 92 Heft: 2 Seiten: 413-441.

'Abd Allâh Ibn al-Muqaffa' (724-759) es conocido, sobre todo, por su traducción del pahlevi (persa medio) al árabe de la obra Calila y Dimna. Ibn al-Muqaffa' era de origen persa, estaba orgulloso del legado sasánida y era consciente de los valores racionales de la religión zoroastria en unos momentos en que la cultura árabe se limitaba al Corán y a la poesía. En este artículo se señalan unos valores racionales que aparecen en comentarios de Ibn al-Muqaffa' y que son fácilmente (...) identificables con el legado zoroastrio. (shrink)

En el presente escrito se estudian varias piezas hasta ahora inéditas tanto al corpus de precintos producidos durante el períodod inicial de al-Andalus, como al de los ponderales realcionados con las emisiones monetarias de épocas diversas en la historia andalusí.

The two sermons edited and translated here for the first time are primary material from the years before the establishment of the Fatimid caliphate in 297/909. The authors have been identified as Abu 'Abd Allah al-Shi'i and Abu'l-'Abbas Muhammad, two brothers who were central to the success of the Ismaili da'wa in North Africa. Da'wa, a term used to describe how Muslims teach others about the beliefs and practices of their Islamic faith, therefore provide a unique view of the nature (...) and development of Islam throughout history. In this case, the primary texts shed light on the development of Islam among the Berbers of the Maghreb. The first text by Abu 'Abd Allah al-Shi'i shows how the arguments for belief in the 'imamate' of the family of the Prophet, that is, the Shi'a belief that all imams should be spiritual descendants of the Prophet Muhammad and his household, were developed and presented to bring new adherents to the cause. The Book of the Keys to Grace by his elder brother Abu'l-'Abbas, too, concerns not only the centrality of the imam in the faith but also sheds light on the hierarchy of the da'wa in this early period and its organisational sophistication. Both texts also reveal the contemporary theology propagated by the Ismaili da'wa, including for instance, the powerful analogy of Moses/Aaron and Muhammad/'Ali, the awareness of a variety of religious traditions and the use of detailed Qur'anic quotations and a wide range of hadith. As such they constitute primary source material of interest not only for Ismaili history but for this early period of Islam in general.". (shrink)

Jamal al-Din al-Afghani (1838-97) was a pan-Islamic thinker, political activist, and journalist, who sought to revive Islamic thought and liberate the Muslim world from Western influence. Many aspects of his life and his background remain unknown or controversial, including his birthplace, his religious affiliation, and the cause of his death. He was likely born in Asadabad, near present-day Hamadan, Iran. His better known history begins when he was 18, with a one-year stay in India that coincided with the Sepoy Mutiny (...) of 1857-59. In what would become a life of constant travel, he soon went to Mecca to perform Hajj, before returning to Afghanistan to join the service of the country's ruler, Dost Mohammad Khan (1793-1863). He later sided with Dost's son Mohammad Aʻzam, who ultimately lost in a power struggle with his British-supported brother Sher Ali. Al-Afghani's political activism eventually took him to Paris, London, Tehran, Saint Petersburg, and Constantinople. It was during his second stay in Egypt (1871-79) that he cemented his role as a reformer. He found in Cairo a class of young intellectuals who gathered around him, established newspapers, and used these papers to disseminate his ideas. Chief among al-Afghani's Egyptian disciples were scholar Muhammad ʻAbduh, journalist ʻAbd Allah al-Nadim, and nationalist politicians Mustafa Kamil and Saʻd Zaghlul. Al-Afghani's influence on both modernist and traditionalist Islamic thought continues to the present. An activist who sought to effect change through political journalism and public speaking, he did not write many books. This treatise, entitled al-Radd ʻalā al-dahrīyīn (Refutation of the materialists), was a rebuttal of the views of the pro-British Sir Sayyid Ahmad Khan, who had argued that science is more important than religion in the rise of civilizations. First written in Persian following al-Afghani's exile from Egypt to India, it was translated into Arabic by his student Muhammad ʻAbduh, with the help of al-Afghani's assistant Arif Efendi. (shrink)

Gracias a la documentación conservada en la Real Academia de la Historia y a una cuidada revisión bibliográfica, se aportan nuevos datos para el conocimiento del descubrimiento y primeros estudios del epitafio del monarca aftasí, Abd Allāh al-Mansūr I de Badajoz.

How is a philosophical tradition created? What role does literary biography play in the formation of intellectual reception history? Through a detailed analysis of the lives and works of post-Avicennan philosophers, this monograph traces the intellectual history and development of the Avicennan tradition from the fifth/eleventh to the eighth/fourteenth century. Section 1 investigates the genres of Arabo-Islamic biobibliographical and prosopographical writings as a source for the history of Arabic philosophy, delineating their literary topoi, the construction of philosophical authority, and the (...) relationship of Sunnī and Twelver-Šīī Islam to Aristotelian logic and philosophy. Section 2 presents fourteen discrete biobibliographical studies with a critical inventory of the works, including those written in the neglected exegetical genres of commentary, supercommentary, gloss, and supergloss, of Avicenna's immediate disciples and the following generations of philosophers who created the Avicennan philosophical heritage in the Islamicate world.--Provided by Publisher. (shrink)

‘Abd al-Laṭīf al-Baghdādī’s _Book on the Science of Metaphysics_ is an important work that contains the influence of both Alexander of Aphrodisias and Themistius in the interpretation of Aristotle. Only chapters 13-16 belong to the Lambda. The limitation results first of all from the main purpose of the work, namely to present a new witness for the reception of Arabic metaphysics. As can be seen from the introduction of the work, the work is conceived as a unified whole and may (...) be meant as a kind of summa of metaphysics, a synopsis of four writings that hold high rank among medieval metaphysical works - especially since 'Abd al-Latif apparently regarded not only the Metaphysics but also his other sources as originating from Aristotle, the First Teacher. This translation includes only the eighth chapter of the Book Lamda. (shrink)

al-Juzʼ al-awwal. Dirāsāt fī al-manṭiq wa-falsafat al-ʻulūm -- al-juzʼ al-thānī. Dirāsāt fī al-manhaj wa-al-ʻilm al-ʻArabī.

Hādī ilá al-ḥaqq, Yaḥyá ibn al-Ḥusayn, 859-910; view on Islamic philosophy; Islam; doctrines.

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

al-juzʼ 1. Min alif ilá sīn. -- al-juzʼ 2. Min shīn ilá yāʼ.