_This mirror for princes sheds light on the relationship between spiritual and political authority in early modern Egypt_ This guide to political behavior and expediency offers advice to Sufi shaykhs, or spiritual guides, on how to interact and negotiate with powerful secular officials, judges, and treasurers, or emirs. Translated into English for the first time, it is a unique account of the relationship between spiritual and political authority in late medieval / early modern Islamic society.

The Liber de compositione alchemiae or the The Book of the Composition of Alchemy is believed to have been the first book on alchemy that was translated from Arabic into Latin. The translator was the Englishman Robert of Chester who was one of the earliest translators to flock to Spain to learn Arabic and to translate some of the Arabic works. He completed his translation on 11 February, 1144.

This is an analytical examination of Ibn Khaldun's epistemology, centred on Chapter Six of the Muqaddima. In this chapter, entitled The Book of Knowledge (Kitab al'Ilm), Ibn Khaldun sketched his general ideas about knowledge and science and its relationship with human social organisation and the establishment of a civilisation.

This article studies Ibn al-Haytham’s treatment of the common notions from Euclid’s Elements (usually referred to today as the axioms). We argue that Ibn al-Haytham initiated a new approach with regard to these foundational statements, rejecting their qualification as innate, self-evident, or primary. We suggest that Ibn al-Haytham’s engagement with experimental science, especially optics, led him to revise the framing of Euclidean common notions in a way that would fit his experimental approach.

Bu çalışma hicrî birinci asrın ikinci yarısında Basra’da hadis ve fıkıh sahasındaki ilmî hareketliliği konu edinir. İlgili dönemde, orada yaşayan sahâbenin en meşhuru ve Hz. Peygamber’le en uzun süre birlikteliğe sahip olması hasebiyle, Enes b. Mâlik’in Basra’daki etkisi özel olarak ele alınır. Bu amaçla Enes b. Mâlik’le ilgili birçok rivayet tahlil edilir ve onun hem Basra’da hem de diğer şehirlerde yaşayan sahâbe ve tâbiûnla arasındaki ilmî ilişkileri üzerinde durulur. Çalışma mezkûr zaman diliminde Basra’da hadis faaliyetlerinin fazla, fıkıh faaliyetlerinin ise az (...) olduğunun tezahürlerini gösterir. Enes’in öğrencileri üzerindeki etkisi; öğrencilerinin fakih mi yoksa muhaddis mi olduğu araştırılır. Enes’in tabiûnla ilişkileri, kendisine yapılan rihleler, başka şehirlerde yaşayan fakih tabiûnun ondan rivayeti, İbn Ebî Şeybe’nin Musannef’i çerçevesinde onun fıkhî şahsiyeti ve başka meseleler incelenir. Böylece onun fıkhî melekesinin İbn Abbas ve İbn Ömer’le aynı derecede olmadığı ve benzer şekilde Basra’nın sahabenin fakihlerinden tabiûnun fakihlerine nakledilen “amel-i mütevâres”e önem veren Medine ve Kufe gibi bir fıkıh şehri olmadığı sonucuna ulaşılır. Basra, müksirûndan olan sahabî Enes b. Malik sayesinde hadislerin rivayetine, yayılmasına ve onlarla amel edilmesine önem verilen bir şehirdi. Ancak bu hadislerin yayılması aynı dönemde Mekke’de İbn Abbas’ın faaliyetleri ile kıyaslanabilecek bir fıkhî faaliyeti de beraberinde getirmedi. Dolayısıyla Basra sahabe döneminde fıkıh ilmî açısından geri kalırken hadis sahasında hareketliydi. Bu nedenle ona fıkıh ve “amel-i mütevâres” değil rivayet şehri denilmesini hak etmektedir. (shrink)

En este artículo se lleva a cabo una descripción detallada del ms. 80 de la Zāwiya Ḥamzawīya. Es un maŷmū‛ recopilado, en su mayor parte, por un mismo copista del que desconocemos su nombre completo, aunque no el de su padre: ‛Umar b. Aḥmad b. Abī-l-Qāsim al-Šarīf. El maŷmu‛ contiene 427 folios con textos de variado contenido, predominando los de carácter astronómico. Entre otras obras, incluye una copia del Kitāb fī-l-‛amal bi-l-asturlāb de Abū-l-Ṣalt de Denia; el Kitāb min ‛ilm al-awqāt (...) bi-l-ḥisāb de Ibn al-Bannā de Marrākuš; el Tanbīh al-anām ‛alà mā yaḥduṯu fī ayyām al-‛ām de al-Ŷādīrī, así como su Urŷuza Rawḍat al-Azhār; y la única copia del Kitāb al-nuŷūm de ‛Abd. al-Mālik b. Ḥabīb. (shrink)

Ibn Taymīyah, Aḥmad ibn ʻAbd al-Ḥalīm, 1263-1328; views on philosophy, Islamic; Muslim philosophers; history; apologetic work; editor's Ph.D. dissertation.

Averroës,1126-1198; criticism and interpretation; Ibn Taymīyah, Aḥmad ibn ʻAbd al-Ḥalīm,1263-1328.

Qurʼan; hermeneutics; criticism, textual; criticism, interpretation, etc.

This article analyzes the position of Ibn Hilāl, who is regarded as nāsıbī and ghālī, in the science of Shia rijāl, his reports and the validity of the accusations against him. It is found that narrators are criticized for various reasons in the science of Shiʻa rijāl. Some of them are the Shiite followers that the imams cursed and wanted to be kept away from their adherence. It is seen that the narrations reported by some of the narrators are included (...) in the main sources of Shiite hadith, albeit these narrators were cursed by the innocent imams. Ahmed Ibn Hilāl (d. 267/880) is one of these narrators cursed by the imams and his name is found in the report (the isnād) of many early narrations. Ibn Hilāl, one of the close companions of Shia's 10th imam Ali b. Muḥammed al-Hādī (d. 254/868) and 11th imam Ḥasan al-ʻAskarī (d. 260/874), was first cursed by the letter of al-Askarī allegedly sent, and the Shiite followers were ordered to move away from him. Ibn Hilāl refused to accept the ambassadoriality of Muḥammed b. Osman (d. 305/918), the ambassador of the 12th Imam. Thus, he was cursed by Muḥammad al-Mahdī as well. In later periods, Ibn Hilāl was accused of being nāsıbī and ghālī. However, there are also some Shiite scholars who supported (tavthîk) Ibn Hilāl. In the Shi'a tradition, Nāsibism indicated the meaning of hating ʻAli and Ahl al-bayt or feeling anger towards them. Later on, this meaning has been changed into a meaning including the haters of ʻAli and then the Shiʻa Nāsibism is regarded as a position towards Shiʻa outside of Shiʻa. Ghulāt is a form of a belief generally found in the Shi'a tradition. In the belief of Ghulāt, holiness is attributed to the imams. When the Shiite sources are examined, it can be seeb that Ibn Hilāl represents neither a ghālī nor a nāsıbī position. In the Shiʻa, when the narrator leaves his sect, his narrations are evaluated differently. Therefore, among Ibn Hilāl's narrations only those which narrated before he left can be accepted. The likely reason for this attitude can be those narrators such as Ibn Hilāl brought in many narrations to the Shiite hadith literature. Ibn Bābeveyh and Sheikh Sadūk reported many narrations that includes Ibn Hilāl in their report chain (the isnad). Among these narrations, they criticized only one. Again, in the 4th century of Hijrī, Numānī, al-Hazzāz, Ibn Qavlaveyh and Mufīd reported many narrations transmitted by Ibn Hilāl. However, none of them mentioned about the negative perception on Ibn Hilāl in any of these narrations. This shows that Ibn Hilāl was not regarded as nāsıbī or ghālī in the eyes of the these scholars. As regards to, Tūsī, in the 5th century after Hijra, claimed that Ibn Hilāl was a ghālī and he was accused of being an adherent to this religion. He narrated in sum fifty narrations that included Ibn Hilāl in the report chain, but Tūsī criticized only three of them because of including Ibn Hilāl. The reason why Ibn Hilāl was accused of being nāsıbī and ghālī, which Shiʻa deemed the worst, was probably related to the political conditions of that period. On the other hand, there is no report that Ibn Hilāl shared a nāsıbī and ghālī thought or had a tendency towards them. It is obvious that if Ibn Hilâl, who has an important place in the eyes of the Shiite community, does not accept the second ambassador of al-Mahdī, and that this would cause discord among the followers. This complex situation was tried to be remedied by letters alleged to have been written by the imams, cursing Ibn Hilâl and ordering them to stay away from him. Later, Ibn Hilāl was accused of being a nāsıbî or ghālī who expressed the attitudes and thoughts that Shiʻa saw the most distant from him. Sadūk first reported the narration that Ibn Hilāl was Nāsıbî. Tūsī, on the other hand, described Ibn Hilāl as ghālī in the 5th century (after hijra). This study tries to reveal that there is no explicit evidence that proves Ibn Hilāl’s nāsıbī or ghālī position. (shrink)

The Arabic philosophical fable _Hayy Ibn Yaqzan _is a classic of medieval Islamic philosophy. Ibn Tufayl, the Andalusian philosopher, tells of a child raised by a doe on an equatorial island who grows up to discover the truth about the world and his own place in it, unaided—but also unimpeded—by society, language, or tradition. Hayy’s discoveries about God, nature, and man challenge the values of the culture in which the tale was written as well as those of every contemporary society. (...) Goodman’s commentary places _Hayy Ibn Yaqzan _in its historical and philosophical context. The volume features a new preface and index, and an updated bibliography. “One of the most remarkable books of the Middle Ages.”—_Times Literary Supplement_ “An enchanting and puzzling story.... The book transcends all historical and cultural environments to settle upon the questions of human life that perpetually intrigue men.”—_Middle East__ Journal_ “Goodman has done a service to the modern English reader by providing a readable translation of a philosophically significant allegory.”—_Philosophy East and West_ “Add[s] bright new pieces to an Islamic mosaic whose general shape is already known.”—_American Historical Review_. (shrink)

Two Andalusian Philosophers is a short but comprehensive introduction to the central concerns of Islamic philosophy and its relationship with sharia law. The Story of Hayy ibn Yaqzan by Ibn Tufayl and The Definitive Statement by Averroes represent the last, great flourish of Islamic philosophy in twelfth century Andalusia. The influence of Averroes upon Latin scholastic philosophy is well known (although the content of his writings may be rather less familiar to a modern readership). Ibn Tufayls reputation rests primarily upon (...) Hayy ibn Yaqzan, which is among the most accessible of Islamic mystical writings. Widely known in English translation during the early eighteenth century, he was an important influence upon the composition of Robinson Crusoe. (shrink)

Muhammad al-Shahrastani, the famous Muslim theologian of the 12th century and author of the Book of Religious and Philosophical Sects, was greatly influenced by Ismaili teachings. In this work al-Shahrastani refutes the metaphysics of Ibn Sina (Avicenna) from an Ismaili point of view.

Aims To examine the understanding of the ethical dilemmas associated with Big Data and artificial intelligence (AI) among Jordanian medical students, physicians in training, and senior practitioners. Methods We implemented a literature-validated questionnaire to examine the knowledge, attitudes, and practices of the target population during the period between April and August 2023. Themes of ethical debate included privacy breaches, consent, ownership, augmented biases, epistemology, and accountability. Participants’ responses were showcased using descriptive statistics and compared between groups using t-test or ANOVA. (...) Results We included 466 participants. The greater majority of respondents were interns and residents (50.2%), followed by medical students (38.0%). Most participants were affiliated with university institutions (62.4%). In terms of privacy, participants acknowledged that Big Data and AI were susceptible to privacy breaches (39.3%); however, 59.0% found such breaches justifiable under certain conditions. For ethical debacles involving informed consent, 41.6% and 44.6% were aware that obtaining informed consent posed an ethical limitation in Big Data and AI applications and denounced the concept of “broad consent”, respectively. In terms of ownership, 49.6% acknowledged that data cannot be owned yet accepted that institutions could hold a quasi-control of such data (59.0%). Less than 50% of participants were aware of Big Data and AI’s abilities to augment or create new biases in healthcare. Furthermore, participants agreed that researchers, institutions, and legislative bodies were responsible for ensuring the ethical implementation of Big Data and AI. Finally, while demonstrating limited experience with using such technology, participants generally had positive views of the role of Big Data and AI in complementing healthcare. Conclusion Jordanian medical students, physicians in training and senior practitioners have limited awareness of the ethical risks associated with Big Data and AI. Institutions are responsible for raising awareness, especially with the upsurge of such technology. (shrink)