En el artículo publicado con dicho título en el número anterior de esta Revista Española de Filosofía Medieval, 6 : 217-232, empezaba el apartado dedicado a los miembros del círculo próximo a Averroes con la mención de Ibn Tufail . Debía haber incluido allí una mención a otro personaje, amigo de Averroes y relacionado también con Ibn Tufail : Abû' Abd ar-Ramhân lbn Tâhir , al que Averroes menciona al final del libro lI de su paráfrasis, expositio media, a los (...) Meteorologica. (shrink)
Although Ibn Ḥajar al-ʿAsqalānī is primarily known for his seminal scholarship in the field of prophetic traditions or ḥadīth studies, he was also an accomplished poet. In fact, as this article reveals, one of the poems that Ibn Ḥajar included in his carefully crafted collection from the ninth/fifteenth century struck a deep chord of Muslim memories surrounding a restored Islamic caliphate. Far from the image of complete apathy to the Cairene ʿAbbasids that has long been conventional wisdom, Ibn Ḥajar’s panegyric (...) for al-Mustaʿīn lauded the ʿAbbasid caliph’s assumption of the Mamluk sultanate as a restoration of legitimate rule to the blessed family of the Prophet. In crafting his poem, Ibn Ḥajar draws upon a deep reservoir of devotional love for the Prophet’s family in the late Mamluk era, embodied by al-Mustaʿīn as the descendant of the Prophet’s uncle al-ʿAbbās, and upon a dynamic and evolving Islamic legal tradition on matters of governance. Even though al-Mustaʿīn’s combined reign as sultan and caliph lasted only a matter of months, Ibn Ḥajar’s commemoration of it became a famous piece of cultural lore down through the last years of the Mamluk Sultanate and past the Ottoman conquest of Egypt. Through exploring the intertwined histories of Ibn Ḥajar, al-Mustaʿīn, and their contemporaries, as well as analysing published and manuscript recensions of Ibn Hajar’s poetry, topographies of Cairo, Mamluk chancery documents, and treatises on Islamic law and ḥadīth literature, this interdisciplinary article elucidates the religious and socio-political complexity of veneration for the ʿAbbasid caliphate in the late Mamluk era. (shrink)
This article aims to establish the biography of Ἁbd al-Raḥmān ibn Rustum who founded the Ibāḍī Rustumid dynasty. Ἁbd al-Raḥmān grew up in al-Qayrawān, then he learned in Baṣra with the Ibāḍī scholar Abū ῾Ubayda Muslim ibn Abī Karīma al-Tamīmī. Afterwards he came back to the Maghrib in a group of «bearers of learning». In 140/757–758, he declined the Imāmate offered to him in favour of Abū l-Ḫaṭṭāb al-Ma῾āfirī. The latter took al-Qayrawān and proclaimed Ἁbd al-Raḥmān governor (...) of the city. After the Ἁbbāsid reconquest and Abū l-Ḫaṭṭāb's death in 144/761–762, Ἁbd al-Raḥmān founded Tāhart. He was proclaimed Imām in 160/776–777 or 162/778–779. Under his reign, the Ibāḍī capital developed considerably. (shrink)
The explanation of the relationship between God and humans, as portrayed in Islam, is often influenced by the images of God and of human beings which theologians, philosophers and mystics have in mind. The early period of Islam disclose a diversity of interpretations of this relationship. Thinkers from the tenth and eleventh century had the privilege of disclosing different facets of the relationship between humans and the divine. God and Humans in Islamic Thought discusses the view of three different scholars (...) of the time: Abd al-Jabbar, Ibn Sina and Al-Ghazali. The relationships discussed in this work are: divine assistance, lu³f, according to 'Abd al-Jabbar; human love and attraction to the divine, 'ishq, according to Ibn Sina, and finally the mystical annihilation of the self in the divine unity, fana', of al-Ghazali. They introduce three approaches of looking at this relationship. In order to perceive these concepts, their perception of God and of the human nature will also be examined here. The starting-point of this research was the desire to set forth a variety of possible relationships which are all in accordance with Islamic belief, but nevertheless demonstrate diversity in understanding the relationship between the human and the divine which in turn suggests the concept of plurality within one religion. Examining these three concepts, which build firm connections between God and humans, reveals the importance of rational inquiry in medieval Islamic thought, not only because it was a source of logical arguments for Islam against its opponents but mainly because it built different bridges leading to God. God and Humans in Islamic Thought attempts to shed light on an important side of medieval rational thought in demonstrating its significance in forming the basis of an understanding of the nature of God, the nature of human beings and the construction of different bridges between them. (shrink)
In _Knowing God_, Ismail Lala investigates the nature of God and whether we can truly know Him according to the influential mystic, Muḥyī al-Dīn ibn ʿArabī, and his disciple, ʿAbd al-Razzāq al-Qāshānī.
This paper investigates the objections that were raised by the philosopher ‘Abd al-La&tdotu;īf al-Baghdādī against al-&Hdotu;asan ibn al-Haytham’s geometrisation of place. In this line of enquiry, I contrast the philosophical propositions that were advanced by al-Baghdādī in his tract: Fī al-Radd ‘alā Ibn al-Haytham fī al-makān, with the geometrical demonstrations that Ibn al-Haytham presented in his groundbreaking treatise: Qawl fī al-Makān. In examining the particulars of al-Baghdādī’s fragile defence of Aristotle’s definition of topos as delineated in Book IV of the (...) Physics, which was rejected on mathematical grounds by Ibn al-Haytham, a special attention is also given to highlighting the systemic distinctions between the entities that are studied within the speculative physical doctrines of common sense and immediate experience, and the postulated ‘objects’ of scientific and mathematical research. (shrink)
'Abd Allâh Ibn al-Muqaffa' (724-759) es conocido, sobre todo, por su traducción del pahlevi (persa medio) al árabe de la obra Calila y Dimna. Ibn al-Muqaffa' era de origen persa, estaba orgulloso del legado sasánida y era consciente de los valores racionales de la religión zoroastria en unos momentos en que la cultura árabe se limitaba al Corán y a la poesía. En este artículo se señalan unos valores racionales que aparecen en comentarios de Ibn al-Muqaffa' y que son fácilmente (...) identificables con el legado zoroastrio. (shrink)
The article discusses the novel 2025. An-Nida al-Akhir [2025. The Last Call] written by a young Egyptian journalist and writer born in 1982 - Mustafa al-Husayni. The novel was published in early 2011, between the fall of Zayn al-Abidin Ibn Ali in Tunisia and of Husni Mubarak in Egypt. It describes a revolution against the regime of Jamal al-Mubarak, son of Husni, spurred by a group of young Egyptians. The story takes place in 2025 and anticipates the development of the (...) political situation in Egypt and the Middle East between 2011 and 2025 in a utopian/dystopian manner. Alongside Utopia by Ahmad Khalid Tawfik and the poetry of Usama al-Abnubi and Abd ar-Rahman al-Abnudi, al-Husayni’s book is considered to be a forecast of the Arab Spring in Egypt. (shrink)