Bu araştırma hicri birinci asrın ilk yarısında varlık gösteren Basra’nın, fıkhıyla meşhur bazı sahâbîlere ev sahipliği yapmasına rağmen hadis ve fıkıh ilimlerinde, aynı dönemde öne çıkan Kûfe’den geri kalmasının muhtemel sebeplerine odaklanmaktadır. Söz konusu sahâbe arasında öne çıkanlar, Basra’da on iki sene ikamet etmiş olan Ebû Musa el-Eş’arî ve dört sene bulunan İbn Abbas’tır. Mezkûr iki sahâbenin fıkhî müktesabatlarının yanında çok sayıda hadis rivayetine sahip olduğu da bilinmektedir. Ancak buna rağmen her ikisinin de İbn Mes‘ûd’un, Kûfe’de yaptığı etkiyi gösterdikleri söylenemez. (...) Araştırmada, Basra’da meskûn bulunan sahâbeyle ilgili rivayetlerin tahlil ve değerlendirmesine dayalı bir yöntem takip edilmiş olup, özellikle sahâbe ile tâbiînin ilmî ilişkilerine yoğunlaşılmıştır. Bununla beraber coğrafya ve kuruluş bakımından benzerlik gösteren Kûfe şehrindeki sahâbenin ilmî etkisi ve tâbiîn neslinin faaliyetleri bakımından bir takım karşılaştırmalarda bulunulmaktadır. Makalenin, konu hakkında öngördüğü birinci ihtimal, söz konusu sahâbîlerin ordugâh şehrinde yaşamanın gereği olarak fetihlerle meşgul olmalarıdır. Bu sonuç ilk olarak Ebû Musa el-Eş’arî’nin sireti üzerine yapılan incelemelerde ortaya çıkmıştır. Söz konusu ilmî gecikmeye sebep olan ikinci ihtimalin ise bahsi geçen sahâbenin ilimlerini yaymak adına aktif davranmamaları olduğu söylenebilir. Bu durumda sahâbenin ilmî kişiliklerinin önemli bir rol oynadığı düşünülmektedir. Diğer bir ihtimal, Basra’daki tâbiîn neslinin, sahâbeden ilim alma hususunda sarfettikleri çabanın, Kûfelilere kıyasla daha az olmasıdır. Bahsi geçen durumda Basra’nın bedevî kabile yapısının önemli bir etkili olduğu düşünülmektedir. Konuyla ilgili zikredilebilecek son ihtimal ise ilmî yapının teşekkül etmeye başladığı süreçte vuku bulan fitne ve karışıklıklardır. Nitekim bir müddet valilik görevini yürüten İbn Abbas’ın, bu süre zarfında ilim ve eğitim faaliyetleriyle ilgilenemediği görülür. Özetle araştırmanın ulaştığı en önemli sonuç; Basra’nın hicri birinci asrın ilk yarısında, İbn Mes’ûd tarafından kurulan Kûfe’ye kıyasla hadis ve fıkıh ilimlerinde gelişmiş bir şehir olmadığıdır. (shrink)

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)

Deliverance from error and attachment to the Lord God of Might and Majesty. [al-Munḳidh min al-ḍalāl]--The beginning of guidance. [Badāyat al-hidāyah].

Selected aphorisms -- Enumeration of the sciences, chapter 5 -- Book of religion -- The harmonization of the two opinions of the two sages: Plato the Divine and Aristotle.

"Al-Farabi of Baghdad (c. 870-950) is the first major representative of the medieval Arabic Aristotelianism which came to influence the Christian West so profoundly. In the Islamic world his writings on logic set the pattern for the future and virtually created Islamic philosophy. He is also important as a witness to the study of Aristotle in late antiquity, demonstrating a knowledge of Galen and the exegetical tradition of Porphyry. This translation is based on a fresh study of the Arabic manuscripts. (...) An introduction and notes make this intriguing document accessible to all for whom it contains important matter.Classicists, historians of philosophy and logic, medievalists, Arabists, students of Islamic thought."--. (shrink)

De scientiis: translation by Gerard of Cremona of (romanized: Ibsā al-ʻulūm)--De intellectu et intellecto: anonymous translation of (romanized: Risālah fi al-ʻaql).

The Buyide wezir Abū I-Faḍl Ibn al-‘Amīd became famous as a poet and expert in epistolary literature, but also as a scholar and scientist. His letters, published here together with translation, commentary and complete glossary, inform us on questions of meteorology, physics, mechanics and psychology.

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)

The central issue in this work is self-knowledge. The human soul is created in the Image of God with a purpose.

Averroes is the Latin name of Abu'l Walid ibn Ahmad ibn Muhammad ibn Rushd (1126–1198 ce), who was born in Cordoba, Spain. He was a public official, serving as both royal physician and judge, but his political career was often difficult, and by the time of his death he had suffered banishment to North Africa. He is an outstanding representative of the great cultural achievements of Muslim Spain, and produced philosophical works which came to resonate through the West (...) for many centuries after his death. (shrink)

Quʹest-ce que lʹêre? Cette question passe pour fonder la philosophie. Encore faut-il s'entendre sur le sens du mot "être ". L'essence des choses détermine-t-elle leur existence? Devons-nous affirmer, au contraire, que l'existence conditionne l'intensité d'être qui qualifie une certaine réalité? Molla Sadr Shirazi, dans ce traité écrit en Iran au siècle de Descartes et de Leibniz, médite ces questions qui sont encore les nôtres. Mais les solutions qu'il propose s'évadent hors de nos perspectives, après avoir opéré une révolution décisive dans (...) la métaphysique des Orientaux. Penseur shi'ite en butte à la persécution, Molla Sadra est la plus haute figure de la philosophie iranienne islamique au temps splendide de la cour safavide d'Ispahan. Sa doctrine du primat de l'existence, que le présent ouvrage expose complètement, ouvre sur une interprétation spirituelle de la résurrection des corps. Cette traduction par Henry Corbin, qui fut aussi l'éditeur du texte original, a fait événement : par son ample introduction, il situe la question de l'être et déploie une explication comparée de ce que l'Occident grec puis médiéval en ont fait, avec la tradition shi'iite. -- Back cover. (shrink)

This research aims to examine the Indonesian Ulema Council’s (MUI) fatwa strategy on COVID-19 vaccination booster, which employed religious narrations and laboratory test evidence to justify its arguments. Religious texts become ideological frames that are legitimate and effective in influencing the human senses. This study uses maqashid al-Qur’an as approach. Hence, the use of text of the Qur’an, hadith, and quotations from various ulema’s opinions elucidates the vaccination aim under Islamic law. Based on the MUI fatwa, the primary purpose of (...) the vaccinations is for the sake of national benefits, whereas, from the perspective of maqashid al-Qur’an, it mainly leads to the preservation of the Indonesian people’s life as a whole. The COVID-19 vaccination carried out in Indonesia is for curative purposes; consequently, this programme is classified into the daruriyah [urgent] category. The results revealed that religious authority plays a crucial role in persuading its adherents.Contribution: This research shows that interpreting the Qur’anic verses using the maqashid theory should also be integrated with a scientific approach for the benefit of humanity. (shrink)

Ibn al-Bannāʼ, Aḥmad ibn Muḥammad, 1256?-1321?'s al-Rawḍ al-murīʻ fī ṣināʻat al-badīʻ; arabic language; rhetoric; criticism and interpretation.