إن السماحة خلق أصـيل في ديننا الحنيف، والتيسير أصل فيه بنصوص القرآن الكريم والسُّنة النبوية المطهَّرة؛ فالسماحة في الشـريعة الإسلامية منهج رباني، ومبدأ من المبادئ التي أكرم الحق سبحانه وتعالى بها عباده، وأمرهم أن يتعاملوا بها فيما بينهم. فالدين كله قائم على اليسـر، والفقه في الدين وفي الأحكام مبنيٌّ على التيسير، ولم يقُل أحد على الإطلاق إن الفقه هو التشدد، غير أننا ابتُلِينا في العقود الماضـية القريبة بأناس جنحوا نحو التطرف والتشدد؛ بحيث صاروا يُسوّقون أن من يحسن التشدد هو العالم (...) الرباني، وأن من يفهم الفقه حقَّ الفهم؛ فييسـر للناس أمور دينهم، هو المنافق الذي لا يُستمَع إليه؛ فهؤلاء هم أجهل الناس، وأبعد ما يكونون عن شـرع الله، عَزَّ وجَلَّ، وهم بذلك منفّرون من دين الله صادُّون عنه. فما قامت - وتقوم به - هذه الجماعات وعناصـرها الضالَّة يصادم صحيح الـشـرع الحنيف ووسطيَّته، ويتطلَّب التعاون في المواجهة الشاملة لتلك الجماعات المنحرفة وأفكارها المتطرفة الشاذة. ونؤكد أننا في حاجة ماسَّة إلى تحويل قيم السماحة والتيسـير إلى واقع ملموس في حياتنا على المستوى الفردي، والمستوى المجتمعي، والمستوى الوطني، والمستوى الإنساني؛ لنكون بحقّ دعاة لديننا بسلوكنا وأخلاقنا أكثر من تنظيرنا وأقوالنا؛ فلا قيمة لأي تنظير لا تطبيق له على أرض الواقع. (shrink)

Philosophy; social aspects; philosophy, Arab; 21st century.

Islamic philosophy and Muslim philosophers of Iṣfahān, Iran.

Ṣadr al-Dīn Shīrāzī, Muḥammad ibn Ibrāhīm, -1641--Criticism and interpretation. ; Ṣadr al-Dīn Shīrāzī, Muḥammad ibn Ibrāhīm, -164 Asfār al-arbaʻah fī al-ḥikmah. ; Resurrection (Islam).

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 (...) y acabó por establecerse en Fez, donde cooaiguió un puesto como profesor de ley islámica. Ea probable que haya emitido su famoaafarwó de 910/1504 a los moriscos desde allá, como uno de los juristas prominentes de la ciudad, con la intención de oponerse a la opinión de su contemporáneo AlJmad b. YalJyá alWaniariai (m. 914/1508). (shrink)

al-Mujallad al-awwal. Muqaddimāt al-taḥqīq wa-muqaddimat al-Imām al-Zubaydī lil-Itḥāf -- al-mujallad al-thānī. Kitāb al-ʻIlm ilá nihāyat al-bāb al-thālith -- al-mujallad al-thālith. Tatimmat kitāb al-ʻilm min al-bāb al-rābiʻ ilá ākhir al-kitāb -- al-mujallad al-rābiʻ. Kitāb Qawāʻid al-ʻaqāʼid -- al-mujallad al-khāmis. Kitāb Asrār al-ṭahārah -- al-mujallad al-sādis. Kitāb Asrār al-ṣalāh ilá nihāyat shurūṭ al-jumʻah min al-bāb al-khāmis -- al-mujallad al-sābiʻ. Tatimmat kitāb asrār al-ṣalāh min ādāb al-jumʻah ilá ākhir al-kitāb -- al-mujallad al-thāmin. Kitābā Asrār al-zakāh wa-asrār al-ṣawm -- al-mujallad al- tāsiʻ. (...) Kitāb asrār al-ḥajj -- al-mujallad al-ʻāshir. Kitābā ādāb tilāwat al-Qurʼān wa-al-adhkār wa-al-daʻawāt -- al-mujallad al-ḥādī ʻashar. Kitābā tartīb al-awrād wa-tafḍīl iḥyāʼ al-layl wa-ādāb al-akl -- al-mujalladal-thānī ʻashar. Kitābā ādāb al-Nikāḥ wa-ādāb al-Kasb wa-al-maʻāsh -- al-mujallad al-thālith ʻashar. Kitāb al-Ḥalāl wa-al-ḥarām -- al-mujallad al-rābiʻ ʻashar. Kitāb al-Ulfah wa-al-ukhuwwah -- al-mujallad al-khāmis ʻashar. Kitābā ādāb al-ʻUzlah wa-ādāb al-Safar -- al-mujallad al-sādis ʻashar. Kitābā ādāb al-Samāʻ wa-al-wajd wa-al-Amr bi-al-maʻrūf wa-al-nahy ʻan al-munkar -- al-mujallad al-sābiʻ ʻashar. Kitābā ādāb al-maʻīshah wa-akhlāq al-nubūwah wa-sharḥ ʻajāʼib al-qalb -- al-mujallad al-thāmin ʻashar. Kitābā riyāḍat al-nafs wa-tahdhīb al-akhlāq wa-kasr al-shahwatayn -- al-mujallad al-tāsiʻ ʻashar. Kitābā āfāt al-lisān wa-dhamm al-ghaḍab -- al-mujallad al-ʻishrūn. Kitābā dhamm al-dunyā wa-dhamm al-bukhl -- al-mujallad al-ḥādī wa-al-ʻishrūn. Kitābā dhamm al-jāh wa-dhamm al-kibr wa-al-ʻajab -- al-mujallad al-thānī wa-al-ʻishrūn. Kitābā dhamm al-ghurūr wa-al-tawbah -- al-mujallad al-thālith wa-al-ʻishrūn. Kitābā al-ṣabr wa-al-shukr -- al-mujallad al-rābiʻ wa-al-ʻishrūn. Kitābā al-rajā wa-al-khawf -- al-mujallad al-khāmis wa-al-ʻishrūn. Kitāb al-zuhd wa-al-faqr -- al-mujallad al-sādis wa-al-ʻishrūn. Kitāb al-tawḥīd wa al-tawakkul -- al-mujallad al-sābiʻ wa-al-ʻishrūn. Kitāb al-maḥabbah wa-al-shawq wa-al-uns wa-al-riḍā -- al-mujallad al-thāmin wa-al-ʻishrūn. Kutub al-ikhlāṣ wa-al-nīyah wa-al-murāqabah wa-al-muḥāsabah wa-al-tafakkur -- al-mujallad al- tāsiʻ wa-al-ʻishrūn. Kitāb dhikr al-mawt wa-mā baʻdih ilá nihāyat al-bāb al-thāmin -- al-mujallad al-thalāthūn. Kitāb dhikr al-mawt wa-mā baʻdih ilá ākhar al-kitāb wa-yalīhi maṣādir al-taḥqīq. (shrink)

This article examines the concept of the “education of desire,” which undergirds literary utopian studies’ response to postmodernism’s challenge to the modern utopian impulse. The analysis returns to two classic utopian texts—the work of Miguel Abensour, who coined the term “education of desire,” and Ursula K. Le Guin’s novel about ecological sustainability, “The Dispossessed”—to argue that the education of desire involves a more intimate relationship between desire and domination than literary utopian studies has allowed. This article not only transforms our (...) understanding of a mainstay of utopian studies; it relates this discussion to utopian strains in environmental thought, tracing the tension between the desire for ecological sustainability and the social, political, and economic prescriptions this would entail. (shrink)

The aim of this study is to explore social media marketing activities and their impact on consumer intentions. This study also analyzes the mediating roles of social identification and satisfaction. The participants in this study were experienced users of two social media platforms Facebook and Instagram in Pakistan. A self-administered questionnaire was used to collect data from respondents. We used an online community to invite Facebook and Instagram users to complete the questionnaire in the designated online questionnaire system. Data were (...) collected from 353 respondents, and structural equation modeling was used to analyze the data. Results show that SMMAs have a significant impact on the intentions of users. Furthermore, social identification mediates the relationship between social media activities and satisfaction, and satisfaction mediates the relationship between social media activities and the intentions of users. This will help marketers how to attract customers to develop their intentions. This is the first novel study that used SMMAs to address the user intentions with the role of social identification and satisfaction in the context of Pakistan. (shrink)

ABSTRACT Malaysia’s 13th general election in 2013 was the final election where the longest-serving elected government in the world, Barisan Nasional, regained power, before it was ousted after over six decades of authoritarian rule in 2018. In a country that practises parliamentary democracy but simultaneously observed close cooperation between the then ruling coalition and the mainstream press, this paper shows the micro-politics of the driving force of the coalition, United Malays National Organisation – specifically, how anxiety regarding the maintenance of (...) their privileged and empowered Malay position dominated the national narrative during the GE13 campaign. Focusing on editorial journalistic genres in four paid-for Malay-language newspapers, I illustrate the typical politics of fear that characterises much of Malaysian right-wing rhetoric – the ways in which racial and religion issues are provoked. The in-depth representational analysis, via the Discourse-historical Approach’s nomination and predication strategies, also suggests the normalisation of nationalistic and racist rhetoric, which primarily works with ‘fear’: fear of change, of loss of privilege, of the future, of other races; in principle, almost anything can be constructed as a threat to ‘Us’, an imagined homogenous people inside a well-protected territory through the discursive construction of such in-groups and out-groups. (shrink)

L'Etat est généralement considéré, à tort comme une création des société occidentale. L'œuvre de Ibn Khaldoun, dans sa contribution innovante à la théorie de l'Etat montre au contraire combien essentiel est la nouveauté du rôle qu'il accorde au contrat social. C'est dans l'Etat que l'individu connaît son plus entier développement, le rôle du souverain n'étant pas de créer ou de promouvoir en l'homme une vie vertueuse, mais de le protéger de son propre égoïsme. Une telle mutation a eu aussitôt d'incalculables (...) répercussions dans le domaine du droit, comme celui du pouvoir. " L'Etat est à lui seul l'origine du Droit et de l'Autorité ". Cette conclusion a amené Ibn Khaldoun à envisager autrement le rapport du spirituel et du temporel. On mesure aujourd'hui l'importance de cette affirmation, qui malgré les événements qui défrayent les fragiles équilibres politiques à travers le monde, a grandement influencé le courant rationaliste arabe. L'auteur, s'appuyant sur l'œuvre d'Ibn Khaldoun, pose la question dans cet ouvrage, de l'évolution de la crise de l'Etat dans le monde arabo-musulman. (shrink)

The quality of arm movements typically improves in the sub-acute phase of stroke affecting the upper extremity. Here, we used whole arm kinematic analysis during reaching movements to distinguish whether these improvements are due to true recovery or to compensation. Fifty-three participants with post-acute stroke performed ∼80 reaching movement tests during 4 weeks of training with the ArmeoSpring exoskeleton. All participants showed improvements in end-effector performance, as measured by movement smoothness. Four ArmeoSpring angles, shoulder horizontal rotation, shoulder elevation, elbow rotation, (...) and forearm rotation, were recorded and analyzed. We first characterized healthy joint coordination patterns by performing a sparse principal component analysis on these four joint velocities recorded during reaching tests performed by young control participants. We found that two dominant joint correlations [SH with elbow rotation and SE with forearm rotation] explained over 95% of variance of joint velocity data. We identified two clusters of stroke participants by comparing the evolution of these two correlations in all tests. In the “Recoverer” cluster, both joint correlations converged toward the respective correlations for control participants. Thus, Recoverers relearned how to generate smooth end-effector movements while developing joint movement patterns similar to those of control participants. In the “Compensator” cluster, at least one of the two joint correlations diverged from the corresponding correlation of control participants. Compensators relearned how to generate smooth end-effector movements by discovering various new compensatory movement patterns dissimilar to those of control participants. New compensatory patterns included atypical decoupling of the SE and forearm joints, and atypical coupling of the SH rotation and elbow joints. There was no difference in clinical impairment level between the two groups either at the onset or at the end of training as assessed with the Upper Extremity Fugl-Meyer scale. However, at the start of training, the Recoverers showed significantly faster improvements in end-effector movement smoothness than the Compensators. Our analysis can be used to inform neurorehabilitation clinicians on how to provide movement feedback during practice and suggest avenues for refining exoskeleton robot therapy to reduce compensatory patterns. (shrink)

Arguably the most prolific and most widely read philosopher of our time, Slavoj Zizek has made indelible interventions into many disciplines of the so-called human sciences that have transformed the terms of discussion in these fields. Although his work has been the subject of many volumes of searching criticism and commentary, there is no assessment to date of the value of his work for the development of these disciplines. _Zizek Now_ brings together distinguished critics to explore the utility and far-ranging (...) implications of Zizek's thought and provide an evaluation of the difference his work makes or promises to make in their chosen fields. As such, the volume offers chapters on quantum physics and Zizek's transcendentalist materialist theory of the subject, Hegel's absolute, materialist Christianity, postcolonial violence, eco-politics, ceremonial acts, and the postcolonial revolutionary subject. Contributors to the volume include Adrian Johnston, Ian Parker, Todd McGowan, Bruno Bosteels, Erik Vogt, Verena Conley, Joshua Ramey, Jamil Khader, and Zizek himself. (shrink)

In this article, I examine Slavoj Žižek’s Freudian-Hegelian interpretation of Mary Shelley’s Frankenstein: or the Modern Prometheus (1818), and argue that Žižek’s critique of Shelley’s ambiguous and contradictory attitude toward the French Revolution and its regime of terror remains central to the debates about the revolutionary and Enlightenment ideals today. For Žižek, Shelley employs the family myth not only to obfuscate the social reality of the French Revolution, but also to subvert the bourgeois family from within, through its transgressive sexual (...) politics. Although Shelley manages not simply to dismantle modernity, she expresses a radical commitment to a “pure Enlightenment subjectivity”. Nonetheless, Shelley fails to articulate the speculative identity of the Enlightenment and revolutionary terror. Žižek’s analysis of Shelley’s ambiguous position on emancipatory politics has major implications for his critique of Leftist debates about Muslim refugees in Europe and transgender sexuality. It is still urgent, Žižek correctly insists, to interrogate the ways in which identity politics and the human rights regime can be readily appropriated and commodified in late capitalism. (shrink)

This article revisits the controversy over the Slovenian philosopher Slavoj Žižek’s sympathetic, yet critical and provocative, views on Islam and fundamentalist terrorism as developed in his ‘A Glance on the Archives of Islam.’ Žižek, I argue, offers an original reading of the universality of Islam and its political potentiality, by reactualizing the originary impulse in Hegel’s dialectical analysis of Islam as endogenous to the series of monotheistic religions, without falling into the trap of either Hegel’s racist Orientalist, Eurocentric, and Islamophobic (...) views about Islam or their antithetical Islamocentric views. First, I show that Žižek rejects Hegel’s emphasis on both Islam’s temporal incongruity and the Islamic unique conception of an abstract and transcendent God. Instead, Žižek reloads Hegel’s dialectical views and manages to resolve the deadlock in Hegel’s approach to Islam that could not account for the universality of Islam. Second, I draw out the political aspect of Žižek’s philosophical analysis of Islam, by examining his claim that Islam is the most politicized religion today. Grounding the emergence of political Islam in the encroachment of modernization project on the Islamicate world, he notes the ambiguity about sacrifice (martyrdom and terrorism) in Islam and attributes the rise of Islamic extremism (violence) to the contradictions and impasses of the global capitalist system. (shrink)

Public university business schools appear to struggle in upholding their educational self. Corporate scandals linked to business graduates raise questions about the role of PUBS in the development of civilized societies. This study develops an ethical decision making model in the PUBS context based on moral theories and then empirically tests the model. The model hypothesizes that individuals’ moral philosophies in terms of egoism and utilitarianism as well as subjective norm in terms of peer influence affect their unethical behavioural intention. (...) Moreover, this study compares ethical levels between business students with those from other disciplines. Data was collected using a structured questionnaire from established public universities in Malaysia. The data was analysed using the Smart Partial Least Squares, a second generation structural equation modelling software, as well as the SPSS version 23. The results reveal that moral philosophies and subjective norm exert positive and significant effects on unethical behaviour intention. The study, however, found no significant effect with regard to unethical behaviours between business and non-business students. The authors argue that a university’s status may explain a student’s intentions towards ethics. Implications of the results and future research are proposed. (shrink)

The Holy Qur’an relates believers’ pure emotions to brotherhood. From the perspective of Islam, it has been also affirmed that two people have the same thoughts and opinions in one centre point of love in brotherhood, so fraternal feelings are not merely limited to kinship and consanguinity. In this line, the Holy Qur’an states that we have come to make you brothers with each other; not a brotherhood from parents, but an Islamic one, which is highly appreciated in the Islamic (...) society. In addition, a believing brother can never be filled when his fellow believer is hungry, and he cannot be clothed while the other is with nothing on. Islam further considers all Muslims as one family and calls everyone brothers and sisters or siblings. The true Muslims of any race and tribe as well as any language and age thus have a deep sense of brotherhood with each other, even if one lives in the Eastern parts of the world and the other in the West. In sum, this article aimed to investigate the role of religious teachings in strengthening believers’ brotherhood in the Islamic society. For this purpose, firstly, the definition of religious brotherhood was provided; secondly, religious brotherhood has been described based on the Holy Qur’an.Contribution: This article helped gain a new insight into the role of Islamic teachings in strengthening religious brotherhood in the Islamic society. Besides, the indicators of religious brotherhood were extracted and then enlightened according to the Ayat (viz. verses) from the Holy Qur’an. (shrink)

The university is situated within white colonial projects that underpin the nation in the UK, US and Canada. While the institutional whiteness of universities reflects these structural conditions of whiteness in society, it is also more flexible and dynamic in the present, reflecting both national and transnational racial politics. The Black Lives Matter protests in the summer of 2020 and student movements calling on universities to be accountable for their ties to slavery and colonialism have made this connection visible. In (...) this context, this paper examines how racial politics affects postracial whiteness in the university, using two cases from a British and Canadian university, respectively, and drawing on Sara Ahmed’s (2007;, 2019) work on whiteness and the university and David Theo Goldberg’s (2015) theorization of the postracial. (shrink)

Origens : Alex Atala, Fernando e Humberto Campana -- Presente : Fernando e Humberto Campana e Jum Nakao -- Intermezzo : convívio : Jam Nakao e colaboradores -- Destinos : Alex Atala e Jum Nakao -- Entrevistas -- Um pouco de história.

Islamic accountability system as administered in Pakistan.

The most important reason underlying the success of the Crusaders taking Antakya from Muslims and entering the Syrian and Palestinian territories is undoubtedly the division among the Muslims. This division was not only among the dynasties, but also the cities. The Muslim rulers of Damascus have sat up alliances with the Crusaders to protect themselves from neighboring Muslim rulers. Of course, this alliance was more of a role for the Crusaders, making it easier for them to hold on to the (...) region, and strengthening them by acquiring new lands. Damascus's opposition posture caused power and time loosing to Muslim rulers, which served the Crusaders and to take the advantage of this controversy. Damascus continued its opponent position after Saladin (d. 589/1193), and quarrels within the dynasty caused the Crusaders to breathe deeply and as well as Jerusalem to fall into the hands of the Crusaders for a while again. During the Mamluks period, Damascus, who showed his opposing face for a short period of time, but afterwards he attained peace and obedience and also occupied comply with Rukn al-Dīn Baybars al-Bunduqdārī (d. 676/1277). In this article we will analyze the opposing stance of Damascus and his role in the Crusades. Summary: Pearl of Syria, Damascus has a rebellious and oppositional aspect as well. This feature of the city came into prominence further with the coming of the Crusaders to the region. Its oppositional stance and uncompromising aspect sometimes played into the hands of the Crusaders unintentionally. When the Crusaders first came to the surrounding of Antakya, the governor of Damascus, Duqāq did not provide the necessary support to Yaghisiyan who was encircled in Antakya by the Crusaders, due to his inexperience, jealousy and his hostile competition with his brother, Ridvan who is emir of Aleppo. Thus, the Crusaders used this opportunity.Atabeg of Duqāq, Tughtakīn who started to command the city after the death of Duqāq did not support especially Mawdūd who struggled against the Crusaders in Urfa, adequately. Besides, he was accused of getting Mawdūd killed by another separatist power of the region, the Assassins in the great mosque of the city. On top of it, he allied with the Crusaders, because he was troubled with the commander Porsuk sent to the region by the Sultan of Great Saljūq Empire, Mohammed Tapar. He caused the heroic warrior, Porsuk to be defeated near Tel-Dānis by the Crusaders and to die in Al Jazīrah after a short time.Soon after the above events, ‘Imāduddīn Zengī focused on Damascus and tried to establish the Islamic unity. The son of the ruler Böri, called Ismail became isolated because of the poor administration in the city. He resorted to inviting Zangī to the city. However, Ismail was killed by the opponents before the arrival of Zangī, so no result could be accomplished. Later, Zangī focused on the city again. Although he mercilessly treated the resisters in Ba’lebek after occupying there to demotivate the community of Damascus, he faced the serious resistance of the forces of Damascus. While Zangī spent all his energy to Damascus, the king of Jerusalem, Foulque improved his policy for Syria to some extent and could reestablish communication with the states of the Crusaders. The community Damascus helped the Crusaders and eased their work unintentionally once more.The Mamlūk called Uner began to govern Damascus on behalf of the forces of Bori who lost their influence in the city. Uner who developed a close relationship with the Crusaders to prevent the dominance of Zangī in the city did not hesitate to send an envoy to them. He promised to give Banyas to the Crusaders in return for moving Zangī away from Damascus. After the Franks accepted the proposal of Uner, Zangī remained in between the forces of Damascus and the Crusaders and was obliged to recede to Aleppo. In this way, the Crusaders occupied the castle of Banyas. Several locations until Buzaa were seized by the Crusaders in Antakya who found the opportunity.Zangī was martyred in front of Jaabar castle in 541/1146, so his son Nūr al-dīn became the new ruler of Damascus. Nevertheless, the following incidents caused Nūr al-dīn and Uner to get closer to each other, and the Crusaders had to move away from Damascus. First, the administrator of Havran under the control of Uner rose against his governor and turned to the Crusaders. Besides, the Second Crusade in Damascus contributed to the association of Damascus and Aleppo for a while. Following the elimination of both endangers, the association of Damascus and Aleppo resumed. Uner established a close contact with the Crusaders and made a two-year agreement with them to prevent Nūr al-dīn from seizing the city. Uner died after some time, but almost nothing changed. The new governor of the city Mucīruddin ‘Abaq kept the association of the Crusaders. An operation of Nūr al-dīn against the city was averted with the help of the Crusaders again. Mucīruddin got closer to the Crusaders after their help. Their close relationship was strengthened with the mutual visits of the committees of the Crusaders and Damascus. The Artuquid governor Timurtāsh decided to organize a military expedition to Jerusalem after a little while. However, Mucīruddin who worried about the possible dissolution of their association with the Crusaders stopped supporting him, so Timurtāsh failed in his expedition. Mucīruddin improved his relations with the Crusaders further and started to pay tribute to them following their invasion of ‘Asqalān’s in 548/1153. Even, ‘Abaq offered officially his commitment to Jerusalem. Even though the spoilt Crusaders plundered and destroyed the surrounding of Damascus, they kept the administrators of Damascus with them. Moreover, they went further and offered them to give Ba’lebek to them in return for moving Nūr al-dīn away from Damascus. Such acts provoked the community of Damascus who opposed to the dynasty of Bori in the city afterward. Nūr al-dīn welcomed this opportunity and seized Damascus in 549/1154 by means of the public without giving any chance to coming of the Crusaders. Damascus was governed by Nūr al-dīn for approximately twenty years. A disagreement arose among the community of Zangī in the city after the decease of Nūr al-dīn in 569/1174, thus leading to the dominance of Ṣalādīn Ayyubi in the city. The Ayyubids began to govern Damascus, but internal conflicts started among them with the death of Ṣalādīn in 589/1193. Similarly, Damascus was the focus of these conflicts. The Ayyubids in Egypt were the other party of the disagreement. Unfortunately, the Crusaders benefited from such rivalries. When the senior member of the family al-Adil dominated Damascus in 592/1196, the Crusaders who increased their domain had seized Beirut. Egypt and Damascus got closed temporarily during the Fifth Crusade. After the Crusaders withdrew from Damietta, two brothers, al-Muazzam and al-Kᾱmil fought with each other again. Damascus and Egypt chose the Khwarezmian dynasty and Friedrich in Sicilia as ally, respectively. Unexpected death of al-Muazzam during the preparations for the Sixth Crusade resulted in the siege of Damascus by the forces of Egypt. Friedrich reached Akkā over the course of the siege. al-Kᾱmil who played for time to seize Damascus delivered Jerusalem to the Crusaders. Later, the internal conflicts about the new dynasty which arose in Damascus weakened the Ayyubids and made the Crusaders advantageous. Finally, Damascus found tranquility with the dominance of Baybars in the city. (shrink)