This is an era when the Islamic World is making a range of attempts to redefine itself and to grapple with the challenges of modernity. Many schools of thought have emerged which seek to position modern Islam within the context of a rapidly changing contemporary world. Exploring and defining the relationship between religion and knowledge, Ismail Rafi Al-Faruqi, a distinguished 20th century Arab-American scholar of Islam, formulated ideas which have made substantial contributions to the Islam-and-modernity discourse. His review of the (...) interaction between Islam and knowledge examines the philosophy behind this relationship, and the ways in which Islam can relate to our understanding of science, the arts, architecture, technology and other knowledge-based fields of enquiry. This book includes contributions from Seyyed Hossein Nasr, John Esposito, Charles Fletcher and others, and will prove an essential reference point for scholars of Islam and students of philosophy and comparative religion. (shrink)

This is an era when the Islamic World is making a range of attempts to redefine itself and to grapple with the challenges of modernity. Many schools of thought have emerged which seek to position modern Islam within the context of a rapidly changing contemporary world. Exploring and defining the relationship between religion and knowledge, Ismail Rafi Al-Faruqi, a distinguished 20th century Arab-American scholar of Islam, formulated ideas which have made substantial contributions to the Islam-and-modernity discourse. His review of the (...) interaction between Islam and knowledge examines the philosophy behind this relationship, and the ways in which Islam can relate to our understanding of science, the arts, architecture, technology and other knowledge-based fields of enquiry. This book includes contributions from Seyyed Hossein Nasr, John Esposito, Charles Fletcher and others, and will prove an essential reference point for scholars of Islam and students of philosophy and comparative religion. (shrink)

On theory of knowledge from Islamic perspective related to Ismaʼil R. Al-Faruqi, a Palestinian American philosopher.

al-Mujallad al-awwal. Fī al-manṭiq -- al-mujallad al-thānī. Fī al-ṭabīʻīyāt -- al-mujallad al-thālith. Fī al-Ilāhīyāt.

The object of the study is the culture of digital society, the subject is the ontological foundations of culture. The aim of the research is to reveal the ontological problems of cyberculture, which becomes the basis for a digital society with a virtual nature. In the modern world, the impact of digital technologies on human life has acquired an irreversible scale. The changes affected not only socio-economic relations, but also affected the sphere of personal relationships, information perception and cognitive processes (...) of the individual. People are spending more and more time on the Internet, using social networks, using applications. We can talk about a new stage in the development of human civilization, the culture of which has its own special features. In this study, the culture of digital society is considered from a philosophical and ontological point of view. The novelty of the research lies in the fact that cyberculture is in the stage of its formation. Digital society is changing, Internet technologies are developing, new applications are appearing. All these processes require philosophical reflection and scientific analysis. A special contribution of the author to the study of the phenomenon of cyberculture and the ontologization of the culture of digital society, which has its own distinctive features, namely crisis, virtuality, technology. The main conclusions of the study are that cyberculture, the culture of communities based on the use of advanced information technologies, is postmodern in nature. The further development of digital technologies gives a chance to a person to overcome the limitations of the individual nature of the personality, but at the same time there is a great danger of losing generic features and ceasing to be a person in the classical sense. (shrink)

Kitāb al-Mabādiʼ wa-al-ghāyāt fi-̄mā tataḍammanah ḥurūf al-muʻjam min al-ʻajāʼib al-āyāt -- Kitāb Mīm wa-al-wāw wa-al-nūn -- Kitāb al-Alif, wa-huwa kitāb al-aḥadīyah -- Kitāb al-bāʼ, wa-huwa Kitāb al-ḥaqāʼiq al-ilahīyah -- Risālat al-ḥarf wa-al-maʻná, wa-huwa tafhīm maʻānī al-ḥurūf -- Kitāb al-yāʼ, wa-huwa Kitāb al-hūw -- Risālat al-kalām fi ̄ḥurūf al-muʻjam wa-maʻānīhā -- Risālat al-ʻiqd al-manẓūm fī khawāṣṣ al-ḥurūf.

Biographische InformationenDr. Yvonne Al-Taie ist wissenschaftliche Mitarbeiterin am Institut für Neuere deutsche Literatur und Medien der Universität Kiel. ReihePalaestra Untersuchungen zur europäischen Literatur - Band 341.

Intense debates about who will lead the Muslims after the death of the Prophet Muḥammad (PBUH) occurred among the Aṣḥāb (companions of the Prophet Muhammad). A group of Aṣḥāb claimed that the caliphate was the right of Ḥaḍrat ʿAlī and his descendants. This movement, which emerged as political advocacy supporting Ḥaḍrat ʿAlī (d. 40/661) and his children, took on a sectarian identity called Shīʿa by time, was divided into groups, and then spread to different places in the Islamic World. One (...) of these groups is the Ismāʿīliyya which took its name from Ismāʿīl b. Ḏj̲aʿfar al-Ṣādiḳ (d. 138/755). Ismāʿīliyya had believed that the Umayyads and the ʿAbbāsids usurped the right of Ḥaḍrat ʿAlī and his descendants; therefore, they struggled against these dynasties secretly under the leadership of ʿUbayd Allāh al-Mahdī (d. 322/934) and by means of callers. After establishing their first state Fāṭimids in the North Africa with the Berbers, the Ismāʿīlīs carried out their activities openly and seized a region from Barqa to the Atlantic Ocean. The Fāṭimid State based on sectarianism aimed to follow the Shīʿa belief rather than controlling an area since its establishment. In this respect, the Fāṭimids, who differed from the ʿAbbāsid and Umayyad states, made great efforts to capture Egypt and Andalus by increasing their propagandas through callers (dāī) from the end of the third century. Because of this effort and successful policy of al-Muʿizz li-Din Allah the third, they conquered Egypt. The callers played a key role in the Egypt. As the Sunni-Maliki sect had taken root in Andalusia, Ismāʿīlīs could not achieve the same success, and a limited number of people embraced their doctrine. However, they managed to direct some famous intellectual and literary men to their side. Undoubtedly, one of the most important achievements was Ibn Hāniʾ al-Andalusi (d. 362/973). Ibn Hāniʾ, who had to leave Andalusia, as he was a Shiite, went to Maghrib and came under the patronage of the governors of Masila, which depended on Fāṭimid. His poems about governors spread his fame and made him known until al-Qayrawan, the capital of Fāṭimid. One of the methods used by many of the caliphs and amīrs (ruler) to consolidate their rule within the borders of the state and to spread their influence abroad since the Jahiliyya (pre-Islamic period) is that they included poets who praised themselves and the state policies, in other words, made their advertisements in the palace. Ibn Hāniʾ was one of the poets Caliph Muʿizz invited to his palace in al-Mansuriyya as soon as he heard of the poet’s fame. Ibn Hāniʾ came to the presence of Caliph in 350/962 and named as al-Mutanabbī of Maghreb as he became famous than poets such as Abu'l-Qasim al-Fazari and ʿAlī b. Muḥammad al-Iyadi. In time, Ibn Hāniʾ who became one of the sincerest friends of Muʿizz, used all his creative potential to defend the Caliph and deliver the views of Ismāʿīliyya in return for the value and generosity he received from the Caliph. Thus, the poet, who became the most powerful defender and propagandist of the Fāṭimids who pursued an expansionist policy in the East and the West, introduced an innovation to his style of praise contrary to his classical style. Accordingly, he gained great reputation thanks to his poems that praised the Fāṭimid Imāms, especially Muʿizz using expressions attributing him superhuman properties. Naturally, the successful politics followed by Muizz and the doctrine and terms of the Shiite-Ismāʿīliyya party, which the poet advocated, had a distinct reflection on his odes. Moreover, the issue of Ahl al-Bayt (the family of the Prophet Muḥammad) and injustices they suffered, affected the poet’s feelings deeply, and he did not hesitated to express these injustices in his poems without worrying about any danger. These odes reported to be the first written documents including information about the Fāṭimid creed and the traits, which Fāṭimid Imāms were supposed to have, are important resources for researchers. Fāṭimids believed that the imām was innocent, knew everything, and he would intercede his friends on Judgment Day. They even saw him as superhuman and attributed holiness and glory to him that would make him the spirit of God. Furthermore, they regarded that the imām was the reason of life. Similar themes were very common in Ibn Hāniʾ’s poetry. His poems went beyond the borders of the states in the North Africa, spread to a large region extending from Andalusia to Baghdad, and provided recognition of the doctrine of Ismāʿīliyya. This study consists of an introduction and two parts. The introduction part includes brief information about the history of the Shīʿa-Ismāʿīliyya and Ibn Hāniʾ’s life and poetry. The other parts discuss reflections of the Shīʿa-Ismāʿīliyya belief in the poet’s odes and analyses of these poems. Finally, poems having historical and political value related to Karbala, which has profound effects on Shiite literature, are analyzed. (shrink)

English summary: Legal manuals and treatises instruct readers on positive law and the body of laws recognized in given territory, but what idea of the law and juridical norms do they present? The various collected articles in this volume address normative theories of law, variants of juridical realism, and the theory of integral law in order to rethink the normativity of the law. French description: Manuels et traites de droit nous instruisent du droit positif et de l'ensemble des lois qui (...) sont reconnues comme valides sur un territoire donne. Quelle idee du droit et de la norme juridique vehiculent-ils? La norme juridique peut-elle etre pensee independamment de toute consideration morale? Que fait exactement le juge lorsqu'il prononce le droit? Ces questions ne sauraient etre reduites a la simple opposition entre le positivisme juridique et les theories du droit naturel. Les theories normativistes du droit, les multiples variantes du realisme juridique ou la theorie du droit comme integrite ont permis de renouveler profondement la maniere de penser la normativite du droit. Ce volume presente au lecteur un ensemble de textes qui lui permettront d'en debattre et d'en juger. (shrink)

t. 1. Putʹ dukhovnogo obnovlenii︠a︡ ; Osnovy khristianskoĭ kulʹtury ; Krizis bezbozhii︠a︡ -- t. 2, kn. 1-2. Nashi zadachi -- t. 3. Shleĭermakher i ego "Rechi o religii" : religioznyĭ smysl filosofii : tri rechi, 1914-1923 ; I︠A︡ bgli︠a︡dyvai︠u︡sʹ v zhiznʹ : kniga razdumiĭ ; Poi︠u︡shchee serdt︠s︡e : kniga tikhakh sozert︠s︡aniĭ ; Putʹ k ochevidnosti -- t. 4. Poni︠a︡tii︠a︡ prava i sily ; Obshchee uchenie o prave i gosudarstve ; O suchnosti pravosoznanii︠a︡ ; O monarkhii i respublike -- t. 5. (...) Osnovnoe Nravstvennoe protivorechie voĭny ; O sopotivlenii zlu siloi︠u︡ ; Statʹi, Pisʹma -- t. 6, kn. 1. O li︠u︡beznosti sot︠s︡ialʹno-psikhologicheskiĭ opyt ; Osnovy khudozhestva, o sovershennom v iskusstve ; O tʹme i prosvetlenii : kniga khudozhestvennoĭ kritiki, Bunin, Remnozov, Shmelev -- t. 6, kn. 2. O Rossii ; Russkie pisateli, literatura, teatr, muzyka ; Khudozhnik i khudozhestvennostʹ -- t. 6, kn. 3. O Rossii i russkoĭ dushe ; Genii Rossii -- t. 7. O bolʹshevizme i kommunizme ; Muchenichestvo t︠s︡erkovʹ v sovetskom gosudarstve ; Sovetskiĭ soi︠u︡z ne Rossii︠a︡ ; O nat︠s︡ionalʹnom prievanii Rossii ; Tvorcheskai︠a︡ idei︠a︡ nashego budushchego -- t. 8. Bolʹshevist︠s︡kai︠a︡ politika mirovogo gospodstva ; Vzgli︠a︡d vi︠a︡alʹ ; Kniga razmyshleniĭ i upovaniĭ -- t. 9-10. Dnevnik ; Pisʹma ; Dokumenty (1903-1938) -- [t. 10.] Pisʹma ; Memuary (1939-1954) -- [t. 11. kn. 1] Perepiska dvukh Ivanov (1927-1934) -- [t. 11. kn. 2.] Perepiska dvukh Ivanov (1935-1946) -- [t. 11. kn. 3.] Perepiska dvukh Ivanov (1947-1950) godov -- [t. 12.] Stat·i, lekt︠s︡ii, vystuplenii︠a︡, ret︠s︡enzii (1906-1954) -- [t. 13.] Kto my?; O revoli︠u︡t︠s︡ii ; O religioznom krizise nashikh dneĭ -- [t. 14. kn. 1.] Filosofii︠a︡ Gegeli︠a︡ kak uchenie o konkretnosti Boga i cheloveka : uchenie o Boge -- [t. 14. kn. 2.] Filosofi Gegeli︠a︡ kak uchenie o konkretnosti Boga i cheloveka : uchenie o cheloveke -- [t. 15. kn. 1.] Aksiomy religioznogo opyta : issleovanie -- [t. 15. kn. 2.] Aksiomy religioznogo opyta issledovanie -- [t. 16. kn. 1.] Mir pered propastʹi︠u︡ -- [t. 16. kn. 2.] Mir pered propastʹi︠u︡ ; Analiticherskie zapiski i publit︠s︡istika -- [t. 17.] Gitler i Stalin. Publit︠s︡istika 1939-1945 godov -- [t. 18.] Spravedlivostʹ ili ravenstvo? ; Publit︠s︡istika 1918-1947 godov -- [t. 19.] Russkiĭ kolokol : zhurnal volevoĭ idei [No special title]. (shrink)

Il contributo intende discutere alcune questioni legate alla diversa visione del profeta dell'Islam in una prospettiva interculturale. In particolare si tentano di evidenziare le radici del problema concentrandosi sullo contesto storico in cui la questione ha preso forma. Emerge una critica alla maggior parte degli studiosi arabi che, storicamente, hanno evitato di affrontare lo studio di fonti non musulmane che potessero proporre visioni contrastanti rispetto alle credenze religiose condivise. Il contributo ha affrontato quindi il problema della traduzione di opere letterarie (...) occidentali in arabo, in particolare le opere in cui è implicata l’immagine del profeta dell'Islam: emerge una censura piuttosto diffusa che tende a omettere le parti considerate "offensive" per la sensibilità religiosa dei musulmani. La Divina Commedia di Dante Alighieri rappresenta il caso esemplare di questo atteggiamento. Obbiettivo del contributo è affrontare il concetto di diversità in modo costruttivo in modo da non nascondere i fatti attraverso la censura o la non conoscenza ma invocando un nuovo modo di confrontarsi nel contesto multiculturale.This paper discusses the frequent intercultural problems related to the different cross-cultural vision of the prophet of Islam. In particular, the paper highlights the roots of the problem; in fact, focusing on the historical background of the problem is extremely important. Moreover, the paper delivered criticism to the majority of Arab scholars who, historically, seemed to lack the willingness to study non Muslim sources that have a contradicting vision to their believes. The paper tackled the issue of the translation of western literary works into Arabic, especially those that tackles the image of the prophet of Islam, where the Arabic translation usually skip any “offensive” part related to the image of the prophet. For example, The divine comedy of Dante Alighieri. The paper tries to face the concept of diversity in constructive way, by never hiding the facts, as this can never be considered a solution, but a way to transform it into a very complex problem. (shrink)

우리 시대 시사토론의 명사회자 김규칠이 21세기의 새로운 희망을 제시한 책. 본격적인 개혁시대로 도래한 현시점에 있어서 신문화 운동과 문화력 구축 운동 등에 관한 글들을 모아 엮었다. 또한 동양고전들 중에서 공직자에게 본보기가 될 만한 인물들을 가려 뽑았다.

Islamic philosophy; early works to 1800.

Islamic ethics; Islam and state; religious aspects; Algeria.