This article presents two short but complete treatises on legal theory. The first was written by Ibn Surayj as an addendum to his compendium on Shāfiʿī law, al-Wadāʾiʿ, and the second by Abū Bakr al-Khaffāf, who included it as an introduction to his legal text al-Aqsām wa-l-khiṣāl. An analysis of these texts reveals the existence of a self-conscious legal-theoretical discourse around the turn of the fourth/tenth century that connects al-Shāfiʿī’s Risāla with the so-called mature uṣūl tradition known from the (...) late fourth/tenth century onward. The analysis also sheds considerable light on developments in legal theory in this period, such as the emergence of the term ʿilla, the parallel rise of legal dialectics, the consequences of adopting the idea of waḍʿ, and generally the inclusion of theological concerns in legal theory. (shrink)

Nuestro propósito aquí es el de dar cuenta, de un modo sumario, de la figura de Abu Bakr Zakariyya al-Razi (el Rhazes de los latinos) y los posibles orígenes de su pensamiento, así como presentar la originalidad de su pensamiento filosófico en el contexto de su tiempo y su cultura.

This paper presents a unique manuscript copy of a fifth/eleventh-century Maghribī commentary on al-Bāqillānī’s Kitāb al-Tamhīd. The work, entitled al-Tasdīd fī sharḥ al-Tamhīd, was written by ‘Abd al-Jalīl b. Abī Bakr al-Dībājī —also known as Ibn al-Ṣābūnī— who had studied the Kitāb al-Tamhīd with al-Bāqillānī’s disciples in Qayrawān. The present study first reviews the transmission of al-Bāqillānī’s work to the Islamic west. It then continues to present the author of the commentary, to reconstruct the work’s genesis and to describe (...) its content. The final section focuses on a sample chapter and argues that al-Dībājī follows al-Bāqillānī’s later position on a specific theory —the so-called theory ofaḥwāl— of which the Tamhīd strongly disapproved. The Tasdīd is one of the oldest texts of Maghribī Ash‘arism that has come down to us and provides valuable new insights into the school’s early history in the Islamic west. (shrink)

Bennabi, Malek; Islamic civilization; Islamic renewal; philosophy.

This article covers the critical edition, translation and analysis of the epistle on creed, al- Muʿtamad min al-muʿtaqad, written by the famous Hanafī jurist ʿAlāʾ al-dīn Abū Bakr b. Masʿūd al-Kāsānī. In his work, which can be evaluated in the literature of creed, al-Kāsānī explains the basics of Hanafī-Māturīdī belief in a brief and concise manner without any discussion. This study consists of three main parts: examination, critical edition and translation. In the examination part of the study, the life (...) of the author is handled with various aspects, and at the same time information is given about the relation of the work to the author, its position in the literature, its method and content as well as its manuscripts. Then, based on the six manuscript copies of the work which are available in various manuscript libraries, the critical edition and the translation of the work is given. It is aimed that this work, which is discussed in Turkish for the first time in an academic article, will contribute to the studies on Hanafī-Māturīdī creed literature to some extent. (shrink)

L’ascension et la chute récentes de la loi islamiste en Égypte appellent une réflexion, non seulement sur le rôle social des idées féministes islamiques, mais aussi sur les raisons des changements politiques, ainsi que sur les questions d’opposition éthique et de principe. Mon approche de ce sujet ne reprend pas l’opposition habituelle entre laïc et islamique, ni la critique du libéralisme laïc, mais propose une critique de tout mouvement féministe, qu’il soit laïc ou islamique, qui s’autorise de lui-même à coopérer (...) ou à être réduit au silence par des régimes politiques corrompus. La première partie de l’article traite de la question des relations fragiles entre les féministes et l’État plus particulièrement dans le contexte égyptien contemporain. La deuxième partie examine les ambiguïtés morales des positions du féminisme islamique. (shrink)

"Based upon an interdepartmental student project in systems engineering at the Massachusetts Institute of Technology, spring term, 1971... and a study at the College of Petroleum and Minerals, Dhahran, Saudi Arabia.".

This study aimed to identify the learning and business incubation processes and their impact on developing the performance of business incubators in Gaza Strip, and the study relied on the descriptive analytical approach, and the study population consisted of all employees working in business incubators in Gaza Strip in addition to experts and consultants in incubators where their total number reached (62) individuals, and the researchers used the questionnaire as a main tool to collect data through the comprehensive survey method, (...) where (55) questionnaires were retrieved with a recovery rate of (88.7%). The results of the study showed that there is a high approval of the variables of the study, where the dimension of incubation operations came with a relative weight (84.89%), followed by the learning dimension which got a relative weight (82.50%), while the performance level of the incubators got a relative weight (80.12%) and as the study results showed There is a positive relationship statistically between the two dimensions of learning and business incubation processes and performance development in business incubators, and the linear regression analysis model showed that the main effect in improving the performance of business incubators is "after business incubation operations" while it showed weak effect after learning. The study came out with several recommendations, the most important of which is that business incubators seek to reinforce the learning process and incubation processes for business, and the need to periodically evaluate their performance, and that a more effective mechanism be designed to follow up with companies after the end of the incubation period and monitor the progress of these companies. (shrink)

The present article is devoted to two issues. The first is the identification of lead and tin in medieval Arabic alchemy. The second is the investigation of whether Arabic alchemists differentiate between these problematic substances or not. These two issues are investigated in the light of a comparison which is made between the facts that are stated about the two problematic substances in the original Arabic alchemical works and those stated in modern chemical literature. It is proved that Arabic alchemists (...) made a sharp distinction between lead and tin. Also, it becomes clear that these two metals were used in a satisfactory purity in the era of medieval Arabic alchemy. As a consequence of the present study, some conclusions are drawn about the existence of some categories of ‘derivatives’ of fusible bodies in Arabic alchemy which are degenerate to modern categories of oxides, carbonates, etc. (shrink)

Public and academic medical ethics debates surrounding justice and age discrimination often proceed from a problematic understanding of old age that ignores the diversity of older people. This article introduces the feminist perspective of intersectionality to medical ethical debates on aging and old age in order to analyze the structural discrimination of older people in medicine and health care. While current intersectional approaches in this field focus on race, gender, and sexuality, we thus set out to introduce aging and old (...) age as an additional category that is becoming more relevant in the context of longer life expectancies and increasing population aging. We analyze three exemplary cases on the individual, institutional, and public health level, and argue that considering the intersections of old age with other social categories helps to accommodate the diverse identities of older people and detect inequality and structural discrimination. (shrink)

Despite being a collection of holistic assessment tools, the comprehensive geriatric assessment primarily focuses on the social category of age during the assessment and disregards for example gender. This article critically reviews the standardized testing process of the comprehensive geriatric assessment in regard to diversity-sensitivity. I show that the focus on age as social category during the assessment process might potentially hinder positive outcomes for people with diverse backgrounds of older patients in relation to other social categories, such as race, (...) gender or socio-economic background and their influence on the health of the patient as well as the assessment and its outcomes. I suggest that the feminist perspective of intersectionality with its multicategorical approach can enhance the diversity-sensitivity of the comprehensive geriatric assessment, and thus improve the treatment of older patients and their quality of life. By suggesting an intersectional-based approach, this article contributes to debates about justice and diversity in medical philosophy and advocates for the normative value of diversity in geriatric medicine. (shrink)

Tras una rápida revisión de los escasos datos conocidos sobre la vida y la obra de Ibn Abi l-Riyal (fl. Túnez c. 996-1048), se analiza el contenido de su Uryuza fi a?kam al-nuyum comparándola con su célebre al-Kitab al- Bari� fi a?kam al-nuyum concluyéndose que se trata de dos obras independientes y que la Uryuza no es un resumen del Bari�. El trabajo continúa con datos biobibliográficos del historiador, matemático y astrólogo Ibn Qunfu? al-Qusan?ini (1339-1407), autor de un comentario a (...) la Uryuza de Ibn Abi l-Riyal dedicado a Abu Bakr b. Abi Muyahid Gazi Ibn al-Kas, visir de los sultanes meriníes Abu Faris (1366-1372) y Abu Zayyan (1372-1374). La obra parece haber sido redactada durante el breve reinado de este último y antes de la deportación del dedicatario a Mallorca en 1375. Se analiza el contenido del comentario, las fuentes citadas en el mismo, las técnicas astrológicas utilizadas tanto por Ibn Qunfuu? como por Ibn Abi l-Riyal y el uso, por parte del comentarista de un ziy derivado del de Ibn Is?aq. El artículo termina con un comentario detallado de los horóscopos contenidos en la obra de los que uno corresponde al equinoccio vernal del año 571 de JC, en el que se produjo una conjunción de Saturno y Júpiter que anunció el advenimiento del Islam, mientras que los once restantes constituyen una historia astrológica del Marruecos meriní entre 1348 y 1366. Dos de ellos habían sido publicados en un artículo anterior. En lo que respecta a los nueve restantes, en seis de ellos se identifica el sujeto o acontecimiento al que aluden, quedando tres por identificar. (shrink)

Tras una rápida revisión de los escasos datos conocidos sobre la vida y la obra de Ibn Abī l-Riŷāl , se analiza el contenido de su Urŷūza fī aḥkām al-nuŷūm comparándola con su célebre al-Kitāb al- Barī‘ fī aḥkām al-nuŷūm concluyéndose que se trata de dos obras independientes y que la Urŷūza no es un resumen del Barī‘. El trabajo continúa con datos biobibliográficos del historiador, matemático y astrólogo Ibn Qunfuḏ al-Qusanṭīnī , autor de un comentario a la Urŷūza de (...) Ibn Abī l-Riŷāl dedicado a Abū Bakr b. Abī Muŷāhid Gazī Ibn al-Kās, visir de los sultanes meriníes Abū Fāris y Abū Zayyān . La obra parece haber sido redactada durante el breve reinado de este último y antes de la deportación del dedicatario a Mallorca en 1375. Se analiza el contenido del comentario, las fuentes citadas en el mismo, las técnicas astrológicas utilizadas tanto por Ibn Qunfuuḏ como por Ibn Abī l-Riŷāl y el uso, por parte del comentarista de un zīŷ derivado del de Ibn Isḥāq. El artículo termina con un comentario detallado de los horóscopos contenidos en la obra de los que uno corresponde al equinoccio vernal del año 571 de JC, en el que se produjo una conjunción de Saturno y Júpiter que anunció el advenimiento del Islam, mientras que los once restantes constituyen una historia astrológica del Marruecos meriní entre 1348 y 1366. Dos de ellos habían sido publicados en un artículo anterior. En lo que respecta a los nueve restantes, en seis de ellos se identifica el sujeto o acontecimiento al que aluden, quedando tres por identificar. (shrink)

One of the ṣaḥābīs of Prophet Muḥammad is ʿUrwa b. Masʿūd from the Ṭāʾif tribe of Thaqīf. He belongs to the Ahlâf part of the Thaqīf tribe and he is the ruler of this part. ʿUrwa’s ancestry is known without any controversy until Kasî (Thaqīf). According to a narrative his epithet was Abū Yaʿfur and another of his epithet was Abū Masʿūd. Father of ʿUrwa an important person too. He is one of the leaders of his tribe and he commanded (...) his part (Aḥlāf) in wars of Fijār. Mother of ʿUrwa is Subay’a bt. ʿAbd Shams from Banū Umayya. In this way ʿUrwa has kinship both with Banū Umayya and Prophet Muḥammad. So ʿUrwa has a very important position because of his lineage, his mother and father. Thefore, his connections with Mecca and Quraysh strengthens his position. In our sources there is no information about his dates of birth and death. It is likely to be over middle age when he became a muslim, considering that he was the leader of his tribe and his son become a muslim after he died. There is too little information about weddings of ʿUrwa. According to narratives, he had ten wives before becoming Muslim. After becoming a Muslim Prophet Muḥammad warned from him to prefer four out of ten wives. One of his four wives is the daughter of Abū Sufyān. Howev-er, there is no information about the names of his wives. Names of his sons: ʿĀṣim, Abū Murra, Abū Mulayḥ, Dāwūd, Hammām and Hishām and names of his daughters: Umm Saʿīd (married with Ḥaẓrat ʿAlī) and Ḥalīma. We could see he served as embassy before the treaty of Hudaybiyah. His embassy duty shows us the superiority of his position. Also, this embassy duty was very effective at peace negotiations. He mentioned kinship relations which connects about Mecca. He said that it could be beneficial to talk to Prophet Muḥammad himself. The Meccans mentioned about their trust in ʿUrwa. During the time of his embassy, he expressed that both sides should be away from war. In this context, he told the Meccans: The people around Prophet Muḥammad are very loyal to him and he told to Prophet Muḥammad: People around him could disintegrate easily. This mission shows us he is intelligent, respectable and had high persuasion skills. ʿUrwa, observed loyalty of ṣaḥābīs to Prophet Muḥammad. He confessed this loyalty can not be for any ruler. This observa-tion probably affected ʿUrwa’s conversion to Islam. Because of the conquest of Meccah and the events that followed, the people of Ṭāʾif were very worried. Because of this reason people of Ṭāʾif took part in the side of Hawāzin’s and they bat-tled with Muslims. In this time they sent ʿUrwa b. Masʿūd and Ghaylān b. Salama to the city of D̲j̲aras̲h̲ of Yemen, to learn about some war machines and techniques. Therefore they did not join wars of Hunayn and Ṭāʾif. Prophet Muḥammad ended the siege of Ṭāʾif and went to Medina. Meanwhile, ʿUrwa and his friend returned from Yemen. According to narratives when the Prophet Muḥammad returned Medina or he was way in Medina ʿUrwa visited him and became Muslim. Some people tell about the date of ʿUrwa’s being Muslim at before or after Abū Bakr’s emirate of Hadj. However, when the narrations are examined, it can be said he became Muslim after four or five months from Prophet’s siege of Ṭāʾif and before three or four months from Tabūk expedition of Rabīʿ al-awwal or “Rabīʿ al-ākhir” (July or August) in the year 9/630. As for the conversion of ʿUrwa, basic sources report that “Allah, inspired Islam to the heart of ʿUrwa and he changed his situation. He went to the Messenger of Allah and he became Muslim.” They do not give a specific reason. But after this period the narratives tell the reason for ʿUrwa’s becoming a Muslim as due to an experience he had while travelling to Najrān for trade. In this travel, two mysterious young girls and the priest in Najrān said the last prophet came and ʿUrwa must be subject to him and ʿUrwa became Muslim after he returned. But this narrative is prob-lematic with regard to evidence and text. After being Muslim, ʿUrwa wanted permission from the Prophet to invite his tribe to accept Islam. The prophet did not want to accept this at first. Because the people of Ṭāʾif had an arro-gant stance against Islam, and he said that the people of Thaqīf could kill ʿUrwa. Eventually ʿUrwa went to his hometown with permission of Prophet and invited people to Islam and they did not accept this invitation and cursed ʿUrwa. The next morning ʿUrwa read adhan of fajr and people of Ṭāʾif killed him. ʿUrwa b. Masʿūd was likened to Prophet Jesus by the Prophet Muḥammad. It is generally accept-ed that ʿUrwa b. Masʿūd el-Thaqafī is “one of the biggest from two cities” expressed in sūra Zukhruf. Only two weak narrations were reported of Urwa who could live as a Muslim for a few days and was matyred by his tribe. (shrink)

In this paper, we intend to discuss if and in what sense semiosis (meaning process, cf. C. S. Peirce) can be regarded as an "emergent" process in semiotic systems. It is not our problem here to answer when or how semiosis emerged in nature. As a prerequisite for the very formulation of these problems, we are rather interested in discussing the conditions which should be fulfilled for semiosis to be characterized as an emergent process. The first step in this work (...) is to summarize a systematic analysis of the variety of emergence theories and concepts, elaborated by Achim Stephan. Along the summary of this analysis, we pose fundamental questions that have to be answered in order to ascribe a precise meaning to the term "emergence" in the context of an understanding of semiosis. After discussing a model for explaining emergence based on Salthe's hierarchical structuralism, which considers three levels at a time in a semiotic system, we present some tentative answers to those questions. (shrink)

This paper explores the context of a Hermetic frame story in the pseudepigraphical alchemical treatise The Book of the Ziziphus Tree of the Furthest Boundary. The treatise is attributed to a prominent figure in the Arabic occult sciences, Abū Bakr b. Waḥshīya. It was written in the form of a dialogue between the protagonist, Ibn Waḥshīya, and an alchemist from the Islamic West, al-Maghribī al-Qamarī. The last section of the introductory dialogue between these two characters consists of a frame (...) story on the origins of alchemy and a legend of discovery that introduces a cosmogony and an allegorical depiction of the process of transmutation. Both the frame story and the legend of discovery abound in Hermetic motifs and topoi known from other Greek and Arabic alchemical treatises. The exposition of the different prevailing theories on the beginnings of alchemy reflects, moreover, historical phenomena, such as the Graeco-Arabic translation movement and the shu‘ūbīya controversy. Consistent with the literary tradition of the Arabic Hermetica, Ancient Egypt emerges in this treatise as the cradle of alchemy; however, I suggest that more than merely literary convention, such evocations express a genuine fascination with Ancient Egypt and its surviving material culture. In this respect, the littleknown genre of Arabic books on hidden treasure might shed new light on common Hermetic narratives and their circulation in Arabic occult literature. (shrink)

: In this paper, we intend to discuss if and in what sense semiosis (meaning process, cf. C. S. Peirce) can be regarded as an "emergent" process in semiotic systems. It is not our problem here to answer when or how semiosis emerged in nature. As a prerequisite for the very formulation of these problems, we are rather interested in discussing the conditions which should be fulfilled for semiosis to be characterized as an emergent process. The first step in this (...) work is to summarize a systematic analysis of the variety of emergence theories and concepts, elaborated by Achim Stephan. Along the summary of this analysis, we pose fundamental questions that have to be answered in order to ascribe a precise meaning to the term "emergence" in the context of an understanding of semiosis. After discussing a model for explaining emergence based on Salthe's hierarchical structuralism, which considers three levels at a time in a semiotic system, we present some tentative answers to those questions. (shrink)

Ghazzālī, 1058-1111; political thoughts.