Search results for 'Mohamad Al-Hakim' (try it on Scholar)

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  1.  8
    Avraham Hakim (2010). Al-Qadi al-Nu'man b. Muhammad al-Maghribi (m. 363/974). Risalat Dhat al-Bayan fi l-Radd'ala Ibn Qutayba ou L'épître de l'Éloquente clarification concernant la réfutation d'Ibn Qutayba (II). [REVIEW] Al-Qantara: Revista de Estudios Árabes 31 (2):351-369.
    Al-Qadi al-Nu´man b. Muhammad es el más destacado y prolífico de los estudiosos fatimíes y el fundador de la jurisprudencia isma´ilí. En su epístola " La clarificación elocuente para la refutación de Ibn Qutayba", todavía en manuscrito, al-Nu,man se lanza a una polémica en contra de Ibn Qutayba, que había vivido un siglo antes. Es probable que la epístola fuera escrita en la época de al- Mu´izz a petición de un tutor anónimo de los hijos del califa. En ella, al-Nu´man (...)
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  2.  2
    R. Gleave (2007). Conceptions of Authority in Iraqi Shi'ism: Baqir Al-Hakim, Ha'iri and Sistani on Ijtihad, Taqlid and Marja'iyya. Theory, Culture and Society 24 (2):59-78.
    One of the most obvious differences between recent Shi’ite and Sunni political activism is the dominance of clerical leadership in the former and lay leadership in the latter. This article examines the reasons for this difference, analysing the authority theories of three contemporary Iraqi Shi’ite clerics. Ayatallah Baqir al-Hakim, until his death in 2003, was the ideologue of the Supreme Council for Islamic Revolution in Iraq, the military wing of which is the Badr Corps. Ayatallah Kazim al-Ha’iri is considered (...)
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  3. Rafael Ramón Guerrero (1991). Textos de Al-Farabi En Una Obra Andalusí Del Siglo XI: "Gayat Al-Hakim" de Abu Maslama Al-Mayriti. Al-Qantara: Revista de Estudios Árabes 12 (1):3-18.
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  4. L. Bariani (1995). Kinship and Power-Use and Abuse-a Study of the Mothers of the Caliph Al-Hakim-Bi-Amr-Allah-Al-Fatimi. Al-Qantara: Revista de Estudios Árabes 16 (2):357-367.
     
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  5. Laura Bariani (1995). Parentela e potere: uso ed abuso: indagine sulle "madri" del califfo al-Hakim bi-Amr Allah al-Fatimi. Al-Qantara: Revista de Estudios Árabes 16 (2):357-368.
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  6. R. Ramón Guerrero (1991). Textos de al-Fārābī en una obra andalusí del siglo XI:«Gāyat al-hakīm» de Abū Maslama al-Maŷrītī. Al-Qantara: Revista de Estudios Árabes 12 (1):3-17.
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  7. David Pingree (1980). Some of the Sources of the Ghāyat Al-Hakīm. Journal of the Warburg and Courtauld Institutes 43:1-15.
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  8.  3
    Wayne Shumaker (1989). David Pingree, Ed., Picatrix: The Latin Version of the “Ghāyat Al-Ḥakīm.”(Studies of the Warburg Institute, 39.) London: Warburg Institute, 1986. Pp. Lxxx, 344; 18 Black-and-White Plates, 7 Microfiches in Endpaper Flap.£ 40. [REVIEW] Speculum 64 (3):757-758.
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  9.  2
    Lutfi Sa'di, George Sarton & W. Van Dyck (1937). Al-Hakîm Cornelius Van Alen Van Dyck. Isis: A Journal of the History of Science 27:20-45.
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  10.  1
    Laurence Denooz (2003). Œdipe-Roi En Trompe-L'Œil. Étude d'Al-Malik Œdipe de Tawfīq Al-Ḥakīm. Kernos 16:211-224.
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  11. Ubaĭdulla Uvatov (2005). Ikki Bui͡uk Donishmand: (Abu Iso at-Termiziĭ, Al-Ḣakim at-Termiziĭ). Sharq.
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  12.  1
    Samer Traboulsi (2015). The Epistle of the Eloquent Clarification Concerning the Refutation of Ibn Qutayba by Al-Qāḍī Al-Nuʿmān B. Muḥammad . Edited by Avraham Hakim. Islamic History and Civilization, Vol. 90. Leiden : Brill, 2012. Pp. Xi + 22 + 175 . $129, €94. [REVIEW] Journal of the American Oriental Society 135 (2):393-395.
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  13.  50
    Mohamad Al-Hakim (2010). Making Room for Hate Crime Legislation in Liberal Societies. Criminal Law and Philosophy 4 (3):341-358.
    There is a divide within political and legal theory concerning the justification of hate-crime legislation in liberal states. Opponents of Hate-Crime Legislation have recently argued that enhanced punishment for hate-motivated crimes cannot be justified within political liberal states. More specifically, Heidi Hurd argues that criminal sanction which target character dispositions unfairly target individuals for characteristics not readily under their control. She further argues that a ‘character’ based approach in criminal law is necessarily illiberal and violates the state’s commitment to political (...)
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  14.  26
    Mohamad Al-houjairi (2010). Sur Un Théorème de Géométrie Sphérique: Théodose, Ménélaüs, Ibn ʿirāq Et Ibn Hūd. Arabic Sciences and Philosophy 20 (2):207-254.
    In his encyclopedic book (al-Istikmd (d. 1085/478 H.), established by an intrinsic demonstration of spherical geometry, a remarkable theorem which generalizes the proposition III.11 from Theodosiuss Spherics. In this paper, we study this theorem and the demonstration of Ibn Hd, Ibn q, al-sī) addressing the same theme.
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  15.  25
    Roshdi Rashed & Mohamad Al-Houjairi (2010). Sur Un Théorème de Géométrie Sphérique: Théodose, Ménélaüs, Ibn ʿirāq Et Ibn Hūd. Arabic Sciences and Philosophy 20 (2):207-254.
    In his encyclopedic book, established by an intrinsic demonstration of spherical geometry, a remarkable theorem which generalizes the proposition III.11 from Theodosiuss Spherics. In this paper, we study this theorem and the demonstration of Ibn Hd, Ibn q, al-sī) addressing the same theme.
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  16. ʻAbd al-Ḥakīm Ajhar (2011). .
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  17. ʻAbd al-Ḥakīm Fāz̤ilī (2010). .
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  18.  9
    Nicholas Martin (forthcoming). Simplicity’s Deficiency: Al-Ghazali’s Defense of the Divine Attributes and Contemporary Trinitarian Metaphysics. Topoi:1-9.
    I reconstruct and analyze al-Ghazali’s arguments defending a plurality of real divine attributes in The Incoherence of the Philosophers. I show that one of these arguments can be made to engage with and defend Jeffrey E. Brower and Michael C. Rea’s “Numerical Sameness Without Identity” model of the Trinity. To that end, I provide some background on the metaphysical commitments at play in al-Ghazali’s arguments.
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  19.  59
    Georgios Steiris (2014). Anthropologie, Religion und Politik in der praktischen Philosophie al-Fārābīs und in den politischen Traktaten Machiavellis. In M. Stork V. Pantazis (ed.), Ommasin allois, Festschrift für Professor Ioannis E. Theodoropoulos zum 65. Geburtstag. Oldib Verlag 151-189.
    Die ethische und politische Philosophie al-Fārābīs beruht auf einer philosophischen Anthropologie, die die Menschen als von Natur aus als ungleich betrachtet und der Natur eine fundamentale Bedeutung zuschreibt. Die Natur stattet nur wenige Menschen mit besonderen Fähigkeiten aus, sodass die Verwirklichung der höheren theoretischen, geistigen, moralischen Tugend und der praktischen Kunst nur jene betrifft, die von der Natur dafür ausersehen wurden. Die Anthropologie ist darüber hinaus auch ein wichtiges Instrument politischen Handelns. Der Herrscher muss sich kontinuierlich dem Studium der menschlichen (...)
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  20. Ali Hasan (2013). Al-Ghazali and Ibn Rush (Averroes) on Creation and the Divine Attributes. In Jeanine Diller & Asa Kasher (eds.), Models of God and Alternative Ultimate Realities. Springer 141-156.
    Al-Ghazali (1058-1111) was concerned that early Islamic philosophers were leaning too heavily and uncritically on Aristotelian and Neoplatonic ideas in developing their models of God and His relation to the world. He argued that their views were not only irreligious, but philosophically problematic, and he defended an alternative view aimed at staying closer to the Qur’an and the beliefs of the ordinary Muslim. Ibn Rushd (1126-1198) responded to al-Ghazali’s critique and developed a sophisticated Aristotelian view. The present chapter explores their (...)
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  21.  18
    Jens E. Kjeldsen (2013). Strategies of Visual Argumentation in Slideshow Presentations: The Role of the Visuals in an Al Gore Presentation on Climate Change. [REVIEW] Argumentation 27 (4):425-443.
    The use of digital presentation tools such as PowerPoint is ubiquitous; however we still do not know much about the persuasiveness of these programs. Examining the use of visual analogy and visual chronology, in particular, this article explores the use of visual argumentation in a Keynote presentation by Al Gore. It illustrates how images function as an integrated part of Gores reasoning.
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  22.  15
    Shaikh Mohd Saifuddeen, Noor Naemah Abdul Rahman, Noor Munirah Isa & Azizan Baharuddin (2014). Maqasid Al-Shariah as a Complementary Framework to Conventional Bioethics. Science and Engineering Ethics 20 (2):317-327.
    With the rapid advancements made in biotechnology, bioethical discourse has become increasingly important. Bioethics is a multidisciplinary and interdisciplinary field that goes beyond the realm of natural sciences, and has involved fields in the domain of the social sciences. One of the important areas in bioethical discourse is religion. In a country like Malaysia, where Muslims make up the majority of the population, Islam plays a crucial role in providing the essential guidelines on the permissibility and acceptability of biotechnological applications (...)
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  23.  24
    A. I. Sabra (2007). The "Commentary" That Saved the Text. The Hazardous Journey of Ibn Al-Haytham's Arabic Optics. Early Science and Medicine 12 (2):117-133.
    The "Text" and the "Commentary" mentioned in the title of this essay are, respectively, the Kitāb al-Manāzir, or Optics, of al-Hasan ibn al-Haytham, composed in the first half of the fifth/eleventh century, and the Tanqīh al-Manāzir li-dhawī l-absār wa l-basā'ir, written by Abū l-Hasan 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 (...)
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  24.  12
    Damien Janos (2010). Al-Fārābī on the Method of Astronomy. Early Science and Medicine 15 (3):237-265.
    This article analyzes al-Fārābī's conception of the astronomical method by examining rarely studied texts such as the K. al-mūsīqā and K. al-burhān and by addressing key issues such as the subject matter of astronomy, the techniques used to derive the first principles of this science, the relation between astrology, astronomy, physics, and metaphysics, and the place of al-Fārābī in the Arabic astronomical tradition. The analysis indicates that al-Fārābī's theories combine material from the Greek astronomical tradition, especially Geminus, as well as (...)
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  25.  6
    Edward Omar Moad (2015). Al-Ghazali’s Position on the ‘Second Proof’ of the ‘Philosophers’ for the Eternity of the World, in the First Discussion of the Incoherence of the Philosophers. Sophia 54 (4):429-441.
    In the Incoherence of the Philosophers, Abu Hamid al-Ghazali raised objections against the doctrine of the ‘philosophers’ on 20 specific points. In the first, and longest discussion, he examines and rebuts four of their proofs of the pre-eternity of the world—that is, that the universe as a whole had no beginning but extends perpetually into the past. Al-Ghazali rejects that doctrine. But his own position on the issue does not become clear until he discusses the philosophers’ ‘second proof.’ In this (...)
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  26.  65
    Taneli Kukkonen (2010). Al-Ghazai on the Signification of Names. Vivarium 48 (1-2):55-74.
    Al-Ghazālī's most detailed explanation of how signification works occurs in his treatise on The Beautiful Names of God. Al-Ghazālī builds squarely on the commentary tradition on Aristotle's Peri hermeneias : words signify things by means of concepts and correspondingly, existence is laid out on three levels, linguistic, conceptual, and particular (i.e. extramental). This framework allows al-Ghazālī to put forward what is essentially an Aristotelian reading of what happens when a name successfully picks out a being: when a quiddity is named (...)
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  27.  20
    Ahmed Shafik (2012). Filosofía y mística de Ibn al-'Arīf: Su Miftāḥ al-sa 'āda. Anales Del Seminario de Historia de la Filosofía 29 (2):443-448.
    El presente artículo empieza con una breve exposición de los datos más significativos sobre la vida y obra del sufí almeriense Ibn al-‘Arīf (d. 536/1141). A continuación se habla de su formación filosófica y sufí. Finalmente, se reúnen y traducen diversos pasajes de Miftāḥ al-sa‘āda que hacen referencia a la filosofía y la mística. Se contrastan a la vez sus opiniones con anteriores sufíes andalusíes como Ibn Masarra e Ibn Jamīs de Évora.
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  28.  16
    Rafael Ramón Guerrero (2002). El pensamiento griego en la lógica de Ibn Hazm: Su "Kitab al-taqrib". Anales Del Seminario de Historia de la Filosofía 19:27-38.
    El primer libro consagrado a la lógica escrito por un autor andalusí que se nos ha conservado es el Kitªb al-taqrÌb li-Êadd al-manðiq ("Aproximación a la definición de la lógica") del cordobés Ibn ¿azm (m.1063). En él, su autor pretende adecuar la lógica al lenguaje sencillo de los juristas. Aquí se señala cómo este importante escrito puede depender de la escuela lógica de Bagdad.
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  29.  16
    Carlos A. Segovia (2001). Univocismo y monadología en el pensamiento iraní postaviceniano: La prosecución filosófica del ÿirfªn de Ibn al-ÿArabÌ en la obra de Sadrâ ¿irâzi. Anales Del Seminario de Historia de la Filosofía 18:79-108.
    Las nociones de "uno" y de "múltiple" han sido, históricamente, objeto de tratamiento, a la vez, filosófico y teológico. En el contexto de la filosofía islámica oriental, y en el marco de su vertiente más específicamente neoplatónica, el "Príncipe de los Teósofos", Sadrâ ¿irâzi (ob.1050/1640), estudia ambas desde una perspectiva ontológica y distanciándose del enfoque consignado al respecto por los filósofos peripatéticos del Islam. Adaptando y continuando, de un lado, la gnosis de Ibn al-'ArabÌ, y, de otro, la sabiduría iluminativa (...)
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  30.  26
    Ahmed Shafik (2012). Los diversos tipos del lenguaje en "Miftāḥ al-sa'āda" de Ibn al-'Arīf (m. 536/1141). 'Ilu. Revista de Ciencias de Las Religiones 17:185-209.
    Study that try to expose and to define the different types of the language as the juridical, theological, and ascetic-mystical in Miftāḥ al-sa‘āda [Key of Happiness] of Ibn al-‘Arīf. Types that are analyzed in details, to conclude with the influence of the Sufi language of Ibn al-‘Arīf in Ibn ‘Arabī’s work, supporting on considerations of semantic as well as mystical nature.
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  31.  15
    Pablo Beneito (2001). La doctrina del amor en Ibn Al-Arabí. Comentario del nombre divino Al-Wadd. Anales Del Seminario de Historia de la Filosofía 18:61.
    Partiendo, de un lado, de la idea de que la especulación es, para el gnóstico,el espejo en el que se reflejan los misterios divinos, cuyo eco percibe asu vez la razón discursiva , y partiendo, de otro, de la exploración intra-lingilística o gramatosófica emprendida por elgnóstico andalusí Ibn al-’Arabi, ofrecemos al lector una traducción comentadade una breve sección del penúltimo capítulo de Las Revelaciones de LaMeca, su principal obra. Nos centraremos, a tal fin, en las diferentes modulacionesmorfológicas y semánticas de (...)
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  32.  38
    Henrik Lagerlund (2010). Al-Ghazali on the Form and Matter of the Syllogisms. Vivarium 48 (1-2):193-214.
    Al-Ghazālī's Maqāsid al-falāsifa is an intelligent reworking of Avicenna's Dānesh-name (Book of Science). It was assumed by Latin scholastics that the Maqāsid contained the views of Al-Ghazālī himself. Very well read in Latin translation, it was the basic text from which the Latin authors gained their knowledge of Arabic logic. This article examines the views on the form and matter of the syllogism given in the Maqāsid and considers how they would have been viewed by a Latin reader in the (...)
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  33.  12
    Rafael Ramón Guerrero (1986). Los "artículos de necesario conocimiento para quien se inicie en el arte de la lógica", de Abu Nars Al-Fârâbî. [REVIEW] Anales Del Seminario de Historia de la Filosofía 6:143-154.
    The first book consecrated to logic, written by an andalusian author is Ibn Hazm’s Kitªb al-taqrÌb li-Êadd al-manðiq (“Introduction to definition of logic”). Where, the author seeks to adapt the logic to the simple language of the jurists. Here it is pointed out how this important treatise can depend on the logical school of Bagdad.
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  34.  6
    Dominique Raynaud (2009). The Aerial Perspective of Leonardo da Vinci and His Origins in the Optics of Ibn Al-Haytham (de Aspectibus, III, 7). Arabic Sciences and Philosophy 19 (2):225-246.
    The concept of aerial perspective has been used for the first time by Leonardo da Vinci (1452-1519). This article studies its dependence on Ptolemy’s Optica and overall on the optical tradition inaugurated by Ibn al-Haytham’s Kitâb al-Manâzir (d. after 1040). This treatise, that was accessible through several Latin and Italian manuscripts, and was the source of many Medieval commentaries, offers a general theory of visual perception emancipated from the case of the moon illusion, in which physical and psychological factors are (...)
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  35.  35
    Edward Omar Moad (2007). Al-Ghazali's Reflections on the Metaphysics of Metaphor in the Mishkāt Al- Anwar. Sophia 46 (2):163-175.
    Mythological language is sometimes understood as a way of representing, by concrete imagery, more abstract notions. In this paper, we will pose some metaphysical questions about the possibility of such a representation. These questions will serve to motivate a brief tour of Mishkāt al-Anwār (Niche of Lights)—Abu Hamid al-Ghazali’s commentary on the famous ayat al-nur (“verse of light”) of the Qur’an—wherein is discussed, among other things, how symbolic imagery is possible, and “the respect in which the spirits of the meanings (...)
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  36.  6
    Josep Puig Montada (2007). Corrientes del pensamiento en al-Andalús. Veritas: Revista de Filosofia da PUCRS 52 (3):55-78.
    Three main trends of Islamic thought – rational theology, philosophy and Sufism – developed on the Iberian Peninsula during its Arab domination. All three have their origins in the Islamic East and incorporated Jewish thinkers who lived in al-Andalus. The relations among these main trends were often conflictive, but also positive in the case of thinkers who wanted to harmonize philosophy and Sufism (Avempace, Ibn Tufayl) or philosophy and rational theology (Averroes, Maimonides). KEY WORDS – Ibn Masarra. Ibn Hazm. Maslama (...)
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  37.  30
    Dominique Raynaud (2009). La perspective aérienne de Léonard de Vinci et ses origines dans l'optique d'ibn al-haytham ( de aspectibus , III, 7). Arabic Sciences and Philosophy 19 (2):225-246.
    Le concept de perspective aérienne a été introduit par Léonard de Vinci (1452-1519). L'article étudie sa dépendance vis-à-vis de l'Optique de Ptolémée et surtout de la tradition optique inaugurée par le Kitâb al-manâzir d'Ibn al-Haytham (m. après 1040). Ce traité, accessible par plusieurs manuscrits latins et italien, qui a fait l'objet de nombreux commentaires médiévaux, offre une théorie générale de la perception visuelle émancipée du seul cas de l'illusion lunaire, dans laquelle les facteurs physiques et psychologiques sont étroitement associés. L'extinction (...)
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  38.  6
    Houssem Eddine Bedoui & Walid Mansour (2015). Performance and Maqasid Al-Shari’Ah’s Pentagon-Shaped Ethical Measurement. Science and Engineering Ethics 21 (3):555-576.
    Business performance is traditionally viewed from the one-dimensional financial angle. This paper develops a new approach that links performance to the ethical vision of Islam based on maqasid al-shari’ah . The approach involves a Pentagon-shaped performance scheme structure via five pillars, namely wealth, posterity, intellect, faith, and human self. Such a scheme ensures that any firm or organization can ethically contribute to the promotion of human welfare, prevent corruption, and enhance social and economic stability and not merely maximize its own (...)
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  39.  6
    Hirokazu Nishimura (1993). A Boolean Transfer Principle From L*‐Algebras to AL*‐Algebras. Mathematical Logic Quarterly 39 (1):241-250.
    Just as Kaplansky [4] has introduced the notion of an AW*-module as a generalization of a complex Hilbert space, we introduce the notion of an AL*-algebra, which is a generalization of that of an L*-algebra invented by Schue [9, 10]. By using Boolean valued methods developed by Ozawa [6–8], Takeuti [11–13] and others, we establish its basic properties including a fundamental structure theorem. This paper should be regarded as a continuation or our previous paper [5], the familiarity with which is (...)
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  40. Abdul-Hakim Al-Matroudi (2016). The Relationship Between Legal and Non-Legal Verses in the Qur’An: An Analytical Study of Three Themes of the Qur’An. International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 29 (2):261-283.
    The Qur’an is considered by Muslim scholars to be one of the two primary sources of Islamic law. The Qur’an deals with many diverse matters, including beliefs, morals, ethics, legal issues and historical narratives. We are not concerned here with establishing the exact proportion of the Qur’an devoted to each of these various categories and in particular to legal rulings. Rather, the pivotal aim of the present investigation is to establish the fact that the whole Qur’an is interrelated, and that (...)
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  41. Ramon Harvey (2016). The Preferences of Al-Kisāʾī : Grammar and Meaning in a Canonical Reading of the Qur’An. International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 29 (2):313-332.
    The Qur’an has been transmitted as both a written text and an oral recital. This has led to the development of a reading tradition that permits numerous different vocalisations to be made upon the basic skeletal text of the established ʿUthmānī codex. Ibn al-Jazarī chose ten early readers whom he felt were most representative of this tradition and whose readings are treated as canonical up until this day. One of these, the Kufan linguist al-Kisāʾī has been characterised in the literature (...)
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  42. Roshdi Rashed & Mohamad Al-Houjairi (2010). A Theorem of Spherical Geometry: Theodosius, Menelaus, Ibn'iraq and Ibn Hud. Arabic Sciences and Philosophy 20 (2):207-253.
     
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  43. Muhammad ibn Ibrahim Sadr al-din Shirazi, Parviz Morewedge, Henry Corbin, Society for the Study of Islamic Philosophy and Science & Institute for Cultural Studies (1992). The Metaphysics of Mulla Sadra Kitab Al-Masha Ir = the Book of Metaphysical Prehensions. Monograph Collection (Matt - Pseudo).
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  44.  61
    Mehmet Karabela (2014). Ibn Al-Rawandi. In Ibrahim Kalin (ed.), The Oxford Encyclopedia of Philosophy, Science, and Technology in Islam. Oxford University Press
  45. C. Ulises Moulines (2010). Review of S. Nuccetelli Et Al. Blackwell Companion to Latin American Philosophy. [REVIEW] Metascience (19):457-460.
    This volume contains the most extensive exposition of Latin American philosophy to date. I know of no other comparable anthology on the subject in any language. The width of its scope is quite impressive. At least for this reason, and whatever its shortcomings might be (to some of them I’ll come to speak below), it is a welcome collective work.
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  46. Devin Stewart (2006). The Identity of "the Mufti of Oran", Abu L- Abbas Ahmad B. Abi Jum'ah Al-Maghrawi Al-Wahrani (D. 917-1511). Al-Qantara: Revista de Estudios Árabes 27 (2):265-301.
    Esta investigación intenta identificar al "muftí de Orán," bosquejando su vida y carrera a través de un análisis de los datos disponibles en las fuentes oorteafricanaa. Quisiera plantear que, ya en las fuentes biográficas del siglo XVI, se bao coofundido las biografias de dos emditoa, la del muftí, Abti l-'Abbáa Alimad b. Ahí (~um'a (m. 917/1511), y la de su hijo, Abti 'Abd Alláb Mul~ammad ~aqrtin (m. 929/1523-24). Mi investigación propone resolver esta confusión. Originario de Orán, Al~mad estudió en Tremecéo (...)
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  47.  12
    David J. Wasserstein (2012). Where Have All the Converts Gone? Difficulties in the Study of Conversion to Islam in Al-Andalus. Al-Qantara: Revista de Estudios Árabes 33 (2):325 - 342.
    Este trabajo discute una reciente propuesta para identificar a conversos al Islam en al- Andalus basada en su onomástica tal y como ésta se conserva en los diccionarios biográficos árabes del medievo. Se propone demostrar que esta propuesta no es viable en la práctica y, como consecuencia de ello, que no se puede identificar a tales conversos de forma que puedan someterse a un análisis estadístico.
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  48.  12
    Josep Puig Montada (2007). Ibn Al-Muqaffa's Pride in His. Anales Del Seminario de Historia de la Filosofía 24:85-94.
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  49.  44
    Ahmad Y. Al-hassan (2009). An Eighth Century Arabic Treatise on the Colouring of Glass: Kitāb Al-Durra Al-Maknūna (the Book of the Hidden Pearl) of Jābir Ibn Ayyān (C. 721–C. 815). [REVIEW] Arabic Sciences and Philosophy 19 (1):121-156.
    This paper examines the history of glass colouring. It reviews Kitna of Jayybir as a philosopher and chemist. The art of lustre-painting on glass originated in Syria during the Umayyad Caliphate in the eighth century and was soon practised in the neighbouring area. The paper reviews Arabic literature that deals with the colouring of glass until the 13th century, and with pre-Islamic and Latin books of recipes that deal with glass colouring. Recipes for cast coloured glass are very few and (...)
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  50. Dolores Oliver Pérez (2001). Sobre El Significado de Nawlà En la Historia Omeya de Al-Andalus. Al-Qantara: Revista de Estudios Árabes 22 (2):321-344.
    En este artículo tratamos de abordar un problema de difícil solución: la forma de tra-ducir el término mawlá, cuyo significado no es el mismo en todas las regiones y etapas históricas. Estudiamos el uso que de este vocablo y de su plural se hizo en al-Andalus desde la época de la conquista hasta la caída de califato de Córdoba, sumando observa-ciones personales relativas a los tipos de walaŽ que se establecieron, al papel desempe-ñado por el grupo social denominado "los mawali" (...)
     
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