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

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  1. 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.score: 480.0
    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. 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.score: 146.0
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  3. 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.score: 146.0
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  4. 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.score: 146.0
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  5. 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.score: 146.0
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  6. David Pingree (1980). Some of the Sources of the Ghāyat Al-Hakīm. Journal of the Warburg and Courtauld Institutes 43:1-15.score: 140.0
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  7. Laurence Denooz (2003). Œdipe-Roi En Trompe-L'Œil. Étude d'Al-Malik Œdipe de Tawfīq Al-Ḥakīm. Kernos 16:211-224.score: 140.0
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  8. 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.score: 140.0
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  9. 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.score: 140.0
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  10. Ubaĭdulla Uvatov (2005). Ikki Bui͡uk Donishmand: (Abu Iso at-Termiziĭ, Al-Ḣakim at-Termiziĭ). Sharq.score: 140.0
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  11. Mohamad Al-Hakim (2010). Making Room for Hate Crime Legislation in Liberal Societies. Criminal Law and Philosophy 4 (3):341-358.score: 87.0
    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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  12. 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.score: 30.0
    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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  13. Roshdi Rashed & Mohamad Al-Houjairi (2010). Sur Un Théorème de Géométrie Sphérique: Théodose, Ménélaüs, Ibn ʿirāq Et Ibn Hūd. Arabic Sciences and Philosophy 20 (02):207-254.score: 30.0
    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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  14. ʻAbd al-Ḥakīm Ajhar (2011). .score: 28.0
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  15. ʻAbd al-Ḥakīm Fāz̤ilī (2010). .score: 28.0
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  16. Taneli Kukkonen (2010). Al-Ghazai on the Signification of Names. Vivarium 48 (1-2):55-74.score: 24.0
    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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  17. 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.score: 24.0
    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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  18. Edward Omar Moad (2007). Al-Ghazali's Reflections on the Metaphysics of Metaphor in the Mishkāt Al- Anwar. Sophia 46 (2):163-175.score: 24.0
    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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  19. Henrik Lagerlund (2010). Al-Ghazali on the Form and Matter of the Syllogisms. Vivarium 48 (1-2):193-214.score: 24.0
    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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  20. 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.score: 24.0
    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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  21. 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.score: 24.0
    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. 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.score: 24.0
    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. 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.score: 24.0
    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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  24. 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.score: 24.0
    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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  25. Houssem Eddine Bedoui & Walid Mansour (forthcoming). Performance and Maqasid Al-Shari'ah's Pentagon-Shaped Ethical Measurement. Science and Engineering Ethics:1-22.score: 24.0
    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 (i.e., the objectives of Islamic law). 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 (...)
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  26. 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.score: 24.0
    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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  27. 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.score: 24.0
    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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  28. Josep Puig Montada (2007). Corrientes del pensamiento en al-Andalús. Veritas 52 (3).score: 24.0
    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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  29. 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.score: 24.0
  30. C. Ulises Moulines (2010). Review of S. Nuccetelli Et Al. Blackwell Companion to Latin American Philosophy. [REVIEW] Metascience (19):457-460.score: 21.0
    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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  31. 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.score: 21.0
    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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  32. Mehmet Karabela (2014). Ibn Al-Rawandi. In Ibrahim Kalin (ed.), The Oxford Encyclopedia of Philosophy, Science, and Technology in Islam. Oxford University Press.score: 21.0
  33. Diana Steigerwald, Ikhwān Al-Safā’. Internet Encyclopedia of Philosophy.score: 21.0
  34. 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.score: 21.0
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  35. Paul E. Walker, Abu Ya‘Qub Al-Sijistani. Internet Encyclopedia of Philosophy.score: 21.0
  36. Damien Janos (2010). Al-Fārābī on the Method of Astronomy. Early Science and Medicine 15 (3):237-265.score: 21.0
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  37. 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.score: 21.0
    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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  38. Saad Al-Harran (2009). A Proposed Strategic Alliance Between the Qatar Foudation and the Al-Jazeera Channel to Face the Challenges of the 21st Century. International Corporate Responsibility Series 4:305-316.score: 21.0
    The paper highlights the importance of a strategic alliance between the Qatar Foundation for Education, Science and Community and the Al-Jazeera International Channel. Secondly, we discuss the global outlook as to how Qatar can position itself on the world map as knowledge-based nation and a land of innovative ideas. Thirdly, we analyse the new role of Islamic finance in social responsibility and why investment in social capital is vitally important in a challenging world. We select four Muslim countries that Qatar (...)
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  39. José Ramírez del Río (2012). Al-D_aji-ra al-saniyya: una fuente relevante para el siglo XII en la Península Ibérica. Al-Qantara: Revista de Estudios Árabes 33 (1):7-44.score: 21.0
    La obra al-D_aji-ra al-saniyya fi- ta�ri-j aldawla al-mari-niyya, que aborda la historia de los Banu- Mari-n, incluye una serie de noticias referentes a otras tierras de la Da-r al-Islam, como Egipto, Siria o al-Andalus. La autoría de la misma no ha sido determinada, por lo que señalaremos las noticias más destacadas sobre este asunto. De la información que ofrece esta obra acerca de al-Andalus, este artículo se centra en el análisis de los fragmentos relativos a los territorios conquistados por Castilla (...)
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  40. 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.score: 21.0
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  41. Luis Molina Martínez (2013). Crónicas del temprano Al-Andalus. A propósito de dos nuevas traducciones. Al-Qantara: Revista de Estudios Árabes 34 (1):187-204.score: 21.0
    Partiendo de las traducciones de las crónicas Iftitah al-Andalus de Ibn al-Qutiyya y Ajbar maymu,a recientemente publicadas por David James, se discuten en profundidad los aspectos historiográficos de ambos textos y la bibliografía sobre el tema.
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  42. Christopher Melchert (2008). Vida y Obras de Abu Dawud Al-Sijistani. Al-Qantara: Revista de Estudios Árabes 29 (1):9-44.score: 21.0
    Abu Dawud al-Sijistani (d. Basra, 275/889) was a prominent collector of prophetic hadith. He seems to have collected in Iraq, Mecca, and Syria A.H. 220-35, then Khurasan till the early 240s, then Iraq, Syria, and Egypt till around 250. He claimed to have collected 500,000 in all. He spent most of the years 250-70 in Tarsus, composing his famous Sunan, then the last five years of his life teaching near Basra. This article reviews Abu Dawud's known works, especially al-Sunan, which (...)
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  43. Binyamin Abrahamov (2011). Ibn Al-'Arabi and Abu Yazid Al-Bistami. Al-Qantara: Revista de Estudios Árabes 32 (2):369-385.score: 21.0
    Aparecen muchos sufíes en la obra de Ibn al-?Arabi- al-Futu-ha-t al-Makkiyya, un tratado en el que el autor presenta sus ideas principales. En esta obra se menciona a Abu- Yazi-d al-Bista-mi un total de 143 veces, más que a cualquier otro sufí. Este artículo tiene el propósito de examinar la actitud de Ibn al-?Arabi- hacia su predecesor sufí considerando la personalidad de al-Bista-mi- tal y como aparece en la obra de Ibn al-?Arabi-, además de analizar las ideas de Ibn al-?Arabi- (...)
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  44. Inmaculada Camarero Castellano (2009). La ropa del quintero (jammas) según una fetua de al-Qawri (s. XV). Al-Qantara: Revista de Estudios Árabes 30 (2):447-465.score: 21.0
    Una fetua de al-Qawri (s. xv) recogida en al-Mi?yar de al-Wan�arisi responde a varias cuestiones relacionadas con el contrato de aparcería en tierra de secano (muzara?a) esttablecida entre el dueño de la tierra y el quintero (jammas). En una de ellas se pide la legalidad para que este aparcero sin reccursos exija una prenda de ropa (k-bb-�) a su «socio», tal y como en otras ocasiones se le ha permitido solicitar la yallabiyya y el salham/silham. Hasta la fecha, el término (...)
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  45. Mercè Comes & Rosa Comes (2009). Los cuadrados mágicos matemáticos en al-Andalus: el tratado de Azarquiel. Al-Qantara: Revista de Estudios Árabes 30 (1):137-169.score: 21.0
    El artículo estudia la presencia de los cuadrados mágicos matemáticos en al-Andalus. Después de un repaso introductorio a la historia de dichos cuadrados mágicos, al problema de su origen y a su desarrollo en el oriente islámico, se examinan los métodos de construcción de los cuadrados talismánicos que aparecen en dos manuscritos del tratado de Azarquiel, el único sobre este tema conocido en al-Andalus, así como su recepción en Europa.
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  46. Montse Díaz-Fajardo (2011). El capítulo sobre el "Tasyir" en "al-Bari'" de Ibn Abi-l-Riyal y su traducción alfonsí. Al-Qantara: Revista de Estudios Árabes 32 (2):333-368.score: 21.0
    El tasyi-r o «prorrogación» es un procedimiento astrológico por el que se hace avanzar de forma imaginaria un indicador para conocer las influencias celestes. El tasyi-r fue una de las herramientas fundamentales del astrólogo en el levantamiento de un horóscopo. Este artículo analiza la información que contiene el capítulo �Sobre el tasyi-r� de la obra al-Ba-ri� de Ibn Abi--l-Riy^a-l (siglo XI): los métodos, las técnicas y los recursos que utilizaba. Su estudio nos muestra las vías por las que la ciencia (...)
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  47. Maribel Fierro (2004). Madinat al-Zahara', el paraíso y los fatimíes. Al-Qantara: Revista de Estudios Árabes 25 (2):299-328.score: 21.0
    Las aleyas coránicas sobre el Paraíso (y en especial Corán, 55: 46-78), así como el Kitdb waJal-firdaws de 'Abd al-Malík b. IIabIb, nos permiten precisar mejor la interpretación "paradisíaca" de Madinat al-Zabrá' y dotarla de sentidos concretos, mostrando sus ventajas sobre otras posibles (aunque no deseebables). Se explica así no sólo la variedad, sino también la asimetría, de las decoraciones parietales del Salón de 'Abd al-Ralimán III, se da sentido a cómo pudieron surgir una serie de relatos en tomo a (...)
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  48. Klaus Hachmeier (2004). Rating Adab: At-Tawhidi on the Merits of Poetry and Prose. The 25 Th Night of the Kitab Al-Imta' Wa-L-Mu'anasa, Translation and Commentary. Al-Qantara: Revista de Estudios Árabes 25 (2):357-386.score: 21.0
    Abú Hayyán al-Tawhidi (d. 414/1023) actively contributed to the rich and diverse debate that took place in all fields of adab in the middle Abbasid period. In the 251h night of this Kitab al-imta wal-l-ma ánasa, al-Tawhidi talks about the respective virtues of poetry and prose. This highly entertaining debate where jest and earnest (jidd wa-hazl) are skillfully interwoven, also stands under the influence of Aristotelian ideas that were applied lo literary theory. The article offer> a commented translation with references (...)
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  49. Roxanne D. Marcotte (2004). La conversion tardive d'un philosophe: Abu al-Barakat al-Baghdidi (mort vers 545/1150) sur "L'Intellect et sa quiddite" (al-'Aql wa mahiyyatu-hu). [REVIEW] Documenti E Studi Sulla Tradizione Filosofica Medievale 15 (1):201-226.score: 21.0
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  50. Hirokazu Nishimura (1993). A Boolean Transfer Principle From L*‐Algebras to AL*‐Algebras. Mathematical Logic Quarterly 39 (1):241-250.score: 21.0
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