Search results for 'al-Sijistani' (try it on Scholar)

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  1.  15
    Paul E. Walker (2004). Abu Ya‘Qub Al-Sijistani. Internet Encyclopedia of Philosophy.
  2. Christopher Melchert (2008). Vida y Obras de Abu Dawud Al-Sijistani. Al-Qantara: Revista de Estudios Árabes 29 (1):9-44.
    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, (...)
     
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  3.  30
    Paul Ernest Walker (1993). Early Philosophical Shiism: The Ismaili Neoplatonism of Abū Yaʻqūb Al-Sijistānī. Cambridge University Press.
    The Ismailis, among whom are the followers of the Aga Khan, rose to prominence during the 4th Islamic/10th Christian century. They developed a remarkably successful intellectual programme to sustain and support their political activities, promoting demands of Islamic doctrine together with the then newly imported sciences from abroad. The high watermark of this intellectual movement is best illustrated in the writings of the Ismaili theoretician Abu Ya´qub al-Sijistani. Using both published and manuscript writings of al-Sijistani that have hitherto (...)
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  4. Paul E. Walker (2008). Early Philosophical Shiism: The Isma'ili Neoplatonism of Abu Ya'qub Al-Sijistani. Cambridge University Press.
    The Ismailis, among whom are the followers of the Aga Khan, rose to prominence during the fourth Islamic/tenth Christian century. They developed a remarkably successful intellectual programme to sustain and support their political activities, promoting demands of Islamic doctrine together with the then newly imported sciences from abroad. The high watermark of this intellectual movement is best illustrated in the writings of the Ismaili theoretician Abu Ya´qub al-Sijistani. Using both published and manuscript writings of al-Sijistani that have hitherto (...)
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  5. Christopher Melchert (2008). The Life and Works of Abu Dāwūd Al-Sijistāni. Al-Qantara: Revista de Estudios Árabes 29 (1):9-44.
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  6.  14
    Joel L. Kraemer (1986). Philosophy in the Renaissance of Islam: Abū Sulaymān Al-Sijistānī and His Circle. E.J. Brill.
    ... the turn of the fourth/tenth century, in the province of Sijistan, Muhammad b. Tahir b. Bahram was born, known in the fullness of time as Abu Sulayman ...
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  7.  1
    Karel Werner, J. Pickering, Oliver Leaman, Michael Levine & Alan Fox (1996). Review of The Iśvarapratvabhijnakarika of Utpaladeva with the Author's Vrtti, by Raffaele Toreha; Jung and Eastern Thought: A Dialogue with the Orient, by John James Clarke ; Abu Yacqub Al-Sijistani: Intellectual Missionary, by Paul E. Walker ; Religious Pluralism and Truth: Essays on Cross-Cultural Philosophy of Religion, Ed. Thomas Dean ; and The Body, Self-Cultivation, and Ki-Energy, by Yuasa Yasuo, Trans. Shigenori Nagatomo and Monte S. Hull. [REVIEW] Asian Philosophy 6 (3):233-243.
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  8. Douglas Crow & Paul E. Walker (1997). Abū Yaʿqūb al-Sijistānī: Intellectual MissionaryAbu Yaqub al-Sijistani: Intellectual Missionary. Journal of the American Oriental Society 117 (3):599.
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  9. Sarah Stroumsa & Paul E. Walker (1995). Early Philosophical Shiism: The Neoplatonism of Abū Yaʿqūb Al-SijistānīEarly Philosophical Shiism: The Neoplatonism of Abu Yaqub Al-Sijistani. Journal of the American Oriental Society 115 (3):498.
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  10. Sarah Stroumsa & Paul E. Walker (1997). The Wellsprings of Wisdom: A Study of Abū Yaʿqūb Al-Sijistānī's Kitāb Al-Yanābīʿ Including a Complete English Translation with Commentary and Notes on the Arabic TextThe Wellsprings of Wisdom: A Study of Abu Yaqub Al-Sijistani's Kitab Al-Yanabi Including a Complete English Translation with Commentary and Notes on the Arabic Text. Journal of the American Oriental Society 117 (1):186.
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  11. Paul E. Walker & Joel L. Kraemer (1989). Philosophy in the Renaissance of Islam: Abū Sulaymān Al-Sijistānī and His CirclePhilosophy in the Renaissance of Islam: Abu Sulayman Al-Sijistani and His Circle. Journal of the American Oriental Society 109 (3):450.
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  12. Dimitri Gutas & D. M. Dunlop (1982). The Ṣiwān Al-Hikma Cycle of TextsThe Muntakhab Siw'n Al-Ḥikmah of Abû Sulaim'n as-Sijist'nîThe Siwan Al-Hikma Cycle of TextsThe Muntakhab Siwan Al-Hikmah of Abu Sulaiman as-Sijistani. Journal of the American Oriental Society 102 (4):645.
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  13.  14
    Ian Richard Netton (1999). Al-Fārābī and His School. Curzon.
    Al-Farabi and His School examines one of the most exciting and dynamic periods in the development of medieval Islam: the period which ran from the late ninth century to the early eleventh century AD. This age is examined through the thought of five of its principal thinkers and named after the first and greatest of these as the "Age of Farabism." Ian Richard Netton demonstrates that the great Islamic philosopher al-Farabi (870-950), called "the Second Master" after Aristotle, produced a recognizable (...)
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  14. Paul E. Walker, Abu Yaqub Ishaq B. Ahmad Al-Sijistani & Ismail K. Poonawala (2002). Kitab Al-Iftikhar. Journal of the American Oriental Society 122 (3):659.
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  15. Samy S. Abu Naser, Mazen J. Al Shobaki & Youssef M. Abu Amuna (2016). Measuring Knowledge Management Maturity at HEI to Enhance Performance-an Empirical Study at Al-Azhar University in Palestine. International Journal of Commerce and Management Research 2 (5):55-62.
    This paper aims to assess knowledge management maturity at HEI to determine the most effecting variables on knowledge management that enhance the total performance of the organization. This study was applied on Al-Azhar University in Gaza strip, Palestine. This paper depends on Asian productivity organization model that used to assess KM maturity. Second dimension assess high performance was developed by the authors. The controlled sample was (364). Several statistical tools were used for data analysis and hypotheses testing, including reliability Correlation (...)
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  16.  23
    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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  17. 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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  18.  73
    Henrik Lagerlund (2010). Al-Ghazālī on the Form and Matter of the Syllogisms. Vivarium 48 (1):193-214.
    Al-Ghazālī's Maqāsid al-falāsifa is an intelligent reworking of Avicenna's Dānesh-name . 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 thirteenth century.
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  19. 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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  20.  16
    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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  21.  19
    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.  14
    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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  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.  57
    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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  25.  91
    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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  26.  21
    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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  27.  18
    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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  28.  14
    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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  29.  7
    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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  30.  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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  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.  13
    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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  33.  36
    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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  34.  32
    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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  35.  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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  36.  8
    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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  37.  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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  38. 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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  39. 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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  40.  25
    Samy S. Abu Naser, Mazen J. Al Shobaki & Youssef M. Abu Amuna (2016). KMM Factors Affecting High Performance in Universities Case Study on Al-Quds Open University in Gaza-Strip. International Journal of Information Technology and Electrical Engineering 5 (5):46-54.
    This paper aims to measure Knowledge Management Maturity (KMM) in the universities to determine the impact of knowledge management on high performance. This study was applied on Al-Quds Open University in Gaza strip, Palestine. Asian productivity organization model was applied to measure KMM. Second dimension which assess high performance was developed by the authors. The controlled sample was (306). Several statistical tools were used for data analysis and hypotheses testing, including reliability Correlation using Cronbach’s alpha, “ANOVA”, Simple Linear Regression and (...)
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  41. 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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  42. 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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  43.  26
    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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  44.  8
    Susana Calvo Capilla (2007). Las primeras mezquitas de al-Andalus a través de las fuentes árabes (92/711-170/785). Al-Qantara: Revista de Estudios Árabes 28 (1):143-179.
    En el artículo se recogen los relatos que las fuentes árabes, sobre todo andalusíes, proporcionan sobre las primeras fundaciones religiosas de al-Andalus. Las tradiciones de la Conquista, en este aspecto, muestran similitudes con el modelo de islamización puesto en práctica previamente en otros ámbitos del Mediterráneo islámico y con la historiografía árabe de los Futuh. Por razones de prestigio religioso y de legitimidad política, los autores insisten en aspectos como la orientación de las primeras mezquitas, atribuyéndolas a Musà o a (...)
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  45.  8
    Linda G. Jones (2007). Witnesses of God: Exhortatory Preachers in Medieval Al-Andalus and the Maghreb. Al-Qantara: Revista de Estudios Árabes 28 (1):73-100.
    Este artículo analiza los aspectos retóricos y rituales de la exhortación piadosa (wa,z) practicada en al-Andalus y el Magreb, tomando como base documental dos fuentes homiléticas. Los textos se analizan a la luz de noticias hagiográficas y jurídicas con el fin de determinar el papel social de los wu,,az y el impacto de sus sermones. El poder seductor del sermón se halla en función del carisma del predicador, sus dotes de oratoria y su afán en involucrar activamente a su auditorio (...)
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  46.  10
    Bruna Soravia (2004). Ibn Qutayba en al-Andalus: la prèface à l'Adab al-Katib dans le commentaire d'Ibn al Sid al-Batalyawsi. Al-Qantara: Revista de Estudios Árabes 25 (2):539-566.
    El prefacio de Ibn Qutayba a su Adab al-katib ha sido considerado durante siglos como el fragmento más importante de su obra, y ha sido objeto de muchos comentarios, tanto orientales como occidentales. Este artículo trata del comentario que Ibn al-Sid al-Batalyawasi hizo de ese texto de Ibn Qutayba, e intenta mostrar la forma pecualiar en que Ibn al-Sid desarrolla su propia crítica a la polémica tesis de Ibn Qutayba sobre la relación entre ortodoxia, falsafa y kalam. Al mismo tiempo, (...)
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  47.  46
    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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  48.  7
    Montse Díaz-Fajardo (2005). Al-Ziy al-Mustawfà de Ibn al-Raqqam y los apogeos planetarios en la tradición andaluso-magrebí. Al-Qantara: Revista de Estudios Árabes 26 (1):19-30.
    El manuscrito 2461 de la Biblioteca General de Rabat conserva un tercer zi)3 del astrónomo Muhammad ibn al-Raqqám al-Andalusí (m. 1315): al-Ziy al-Mustawfa. Los cánones (capitulo 18) y la tabla del movimiento del apogeo de al-Mustawfa están relacionados con el trabajo de Ibm Isháq al-Túnisí (1193-1222), quien compiló, probablemente, un conjunto de tablas carentes de cánones. Ibn al-Raqqám conocía bien el ziy de Ibn Isháq del que realizó dos recensiones conocidas hasta ahora: al-Ziy al- amil y al-Ziy al-Qawim. En al-Mustawfó, (...)
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  49.  7
    Christian Müller (2011). The Haram Al-Šarīf Collection of Arabic Legal Documents in Jerusalem: A Mamluk Court Archive? Al-Qantara: Revista de Estudios Árabes 32 (2):435-459.
    Este artículo analiza el corpus de 900 documentos del Haram al-�ari-f desde la perspectiva de la conservación de archivos. En su mayoría, estos documentos están relacionados con el juez de Jerusalén �araf al-Di-n ?I-sa- b. Ga-nim y con el periodo en el que se mantuvo en el cargo, entre 793/1391 y 797/1395. La muestra de documentos estudiada, sobre todo inventarios de bienes, pero también documentos relacionados con otras áreas del derecho que pertenecen a la competencia del qa-di-, contradicen la hipótesis (...)
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  50.  13
    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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