Die Spuren Al-Batlajusis in der judischen Religionsphilosophe ist ein unveranderter, hochwertiger Nachdruck der Originalausgabe aus dem Jahr 1880. Hansebooks ist Herausgeber von Literatur zu unterschiedlichen Themengebieten wie Forschung und Wissenschaft, Reisen und Expeditionen, Kochen und Ernahrung, Medizin und weiteren Genres. Der Schwerpunkt des Verlages liegt auf dem Erhalt historischer Literatur. Viele Werke historischer Schriftsteller und Wissenschaftler sind heute nur noch als Antiquitaten erhaltlich. Hansebooks verlegt diese Bucher neu und tragt damit zum Erhalt selten gewordener Literatur und historischem Wissen auch fur (...) die Zukunft bei. (shrink)

1. Uyun al-hikma, et l'opuscule d'Abu'l Faraj et la réfutation d'Ibn Sina, édité et annoté par H.Z. Ülken.--2. Les opuscules d'Ibn Sina, et Le livre de la différence entre l'esprit et l'âme, par Qosta b. Luqa; édité, étudié et onnoté [sic] par H.Z. Ülken.--3. Aşkın mâhiyeti hakkında risâle, neşreden ve Türkçeye çeviren A. Ateş.

This book analyzes for the first time in English the ethical theory that underpins Qur’anic legislation by providing a classification of specific verses in which Islam’s holy book discusses moral issues. The principal purpose of this book is to demonstrate the ways in which the Qur’an theoretically and practically provides the moral code to which Muslims around the world adhere. The author divides his analysis into a survey of Qur’anic attitudes towards the basic ethical issues of obligation and responsibility, issues (...) of moral psychology such as motivation and intention, as well as matters of social ethics such as the function of law in society. He then explores the meanings of individual morality, morality within the family and civil society, and the relationship of morality to the idea of the state. (shrink)

The two sermons edited and translated here for the first time are primary material from the years before the establishment of the Fatimid caliphate in 297/909. The authors have been identified as Abu 'Abd Allah al-Shi'i and Abu'l-'Abbas Muhammad, two brothers who were central to the success of the Ismaili da'wa in North Africa. Da'wa, a term used to describe how Muslims teach others about the beliefs and practices of their Islamic faith, therefore provide a unique view of (...) the nature and development of Islam throughout history. In this case, the primary texts shed light on the development of Islam among the Berbers of the Maghreb. The first text by Abu 'Abd Allah al-Shi'i shows how the arguments for belief in the 'imamate' of the family of the Prophet, that is, the Shi'a belief that all imams should be spiritual descendants of the Prophet Muhammad and his household, were developed and presented to bring new adherents to the cause. The Book of the Keys to Grace by his elder brother Abu'l-'Abbas, too, concerns not only the centrality of the imam in the faith but also sheds light on the hierarchy of the da'wa in this early period and its organisational sophistication. Both texts also reveal the contemporary theology propagated by the Ismaili da'wa, including for instance, the powerful analogy of Moses/Aaron and Muhammad/'Ali, the awareness of a variety of religious traditions and the use of detailed Qur'anic quotations and a wide range of hadith. As such they constitute primary source material of interest not only for Ismaili history but for this early period of Islam in general.". (shrink)

Abū Zahrah, Muḥammad; criticism and interpretations.

Shahrastānī, Muḥammad ibn ʻAbd al-Karīm, 1086?-1153; Muslim scholars; views on; Islamic sects; Islamic philosophy; history.

A contemporary to Thomas Aquinas in Latin Catholic Italy, and with a parallel motivation to stabilize each his own civilization in its flux and storm, 'Abd Allah Baydawi of Ilkhan Persia wrote a compact and memorable Arabic Summation of Islamic Natural and Traditional Theology. With the same strokes of his pen he presented the Islamic version of the Science of Theological Statement, bafflingly called "Kalam" while familiarly embracing "Theology". Baydawi's Tawali'al-Anwar min Matal'al-Anzar (Rays of Dawnlight Outstreaming from Far Horizons (...) of Logical Reasoning), with Mahmud Isfahani's commentary, is a formidably clear logical and mental vision of mankind's final completion as a spiritual structure in Islam. Reality - in nature's Possible mode, in an apodictic Divine mode, and in humanity's heroic Prophetic mode - comprises man's Worldview and is the Theme of the Baydawi/Isfahani discourse. The Edifice of Man and Humanity's evanescent Evidence within it are both hugely arresting and moving. The print edition is available as a set of two volumes (9789004121027). (shrink)

This study seeks to investigate the treatise of Abū al-Hasan b. Abd al-Rahman b. Muhammad al-Khatīb al-Shirbīnī al- Shāfiʻī (d. after 1028/1619) entitled Fatḥ al-Raḥīm al-Raḥmān fī tafsīr Āyat "inna Allāha yaʼmuru bi al-ʻadl wa al-iḥsān" based on the manuscript of the author. Shedding light on the translation of this unknown scholar, as it is evident from the title of the treatise that it contains the interpretation of this verse, which is well known among scholars and commentators as the (...) most comprehensive verse in the Qur’ān. In this tafsīr, Shirbīnī used many exegetical methods such as exegesis of the Qur'ān with the Qur'ān, exegesis of the Qur'ān with the Sunnah, exegesis of the Qur'ān with the sayings of the Companions, and al-tafsīr bi-al-raʼy, as well as tafsīr approaches such as linguistic tafsīr, the science of munāsabāt, and causality of nuzūl to analyze the meanings of the verse in depth. Another feature that increases the importance of this treatise is that al-Shirbīnī refers to the primary source tafsīr books together with their glosses, sometimes quoting from the commentators verbatim, and sometimes making meaning-based quotations from them, which is the most obvious indication of his exegetical ability and scholarly competence. In this work, he adopted a syncretic approach while emphasizing the meanings of the verse and followed an analytical-critical method while examining the subject. For this reason, he analyzed all the words in the verse one by one, dwelt on the meanings and interpretation of the words, and criticized their views after including the views of the commentators. Therefore, he applied the analytical exegesis method very successfully in this work. Accordingly, he analyzed the narrations related to tafsīr and mentioned the Companions' names during the narration. In particular, he analyzed the narrations from Ibn 'Abbas (d. 68/687-88) about the words al-ʻAdl and al-iḥsān, and stated that there was a dispute between the narrations about the phrase al-iḥsān. He took a scientific stance on the derivation of the word "Allah,” debated between those who accepted it and those who rejected it. He stated that the derivation of the word was not satisfactory and reliable. In the tafsīr of the words al-ʻAdl and al-iḥsān, he discussed the isnāds in Muqātil b. Sulayman’s (d.150/767) tafsīr emphasizing that he received the tafsīr of al-ʻAdl from Ibn 'Abbas and the tafsīr of al-iḥsān from 'Ali b. Abī Tālib. This approach is an important example for the isnād analyses of Muqātil b. Sulayman who was criticized for neglecting isnād chains in his tafsīr. He also criticized al-Baydāwī for being influenced by some of Zamakhsharī's sectarian and theological views. He classified the issue of kinship according to usūl, furū', and hawāshī, expanded the meaning of the verse, and insisted that the message of this verse encompasses all relatives, regardless of the degree of kinship. He was influenced by Latāʾif al-Ishārāt, al-Kashshāf, Mafātīhu al-ghayb, al-Baydawī, Hāshiya al-Jurjānī ala al-Kashshāf, and his grandfather al-Khatīb al-Shirbīnī’s (d.977/1570) al-Sirāj al-munīr. (shrink)

Abū Lahab (d. 2/624), one of the notables of Mecca, was one of the Prophet’s four uncles who reached the Islamic period. Abū Lahab who had generally good relations with the Prophet before the Islamic period developed bad attitudes towards his nephew when his prophethood was proclaimed and maintained these until his death. He, known for loyalty to his ancestor’s religion, did not believe in his nephew’s prophecy and was one of the chief antagonist and enemy of the Prophet in (...) Mecca. In addition to the fact that Abū Lahab had an identity devoted to his ancestor, by force of emphasis of social justice, the Prophet’s new religion defending equality among people and ordering to the faith of afterlife caused to have a strong opposition to his nephew. In the development of Abū Lahab’s opposing attitude his wife Umm Jamīl (d.?/?) plays a crucial role. In this article, Abū Lahab and the reasons which prompted to oppose to the Prophet and his religion were examined in detail. In addition, his life and relations with the Prophet before and after nubuwwa were detailed.Summary: bū Lahab is one of the four uncles of the Prophet Muḥammad, who reached the time of his prophethood. There is no information in the sources related to his birth, childhood and youth. His real name is known as ‘Abd al-‘Uzzā, and his nickname is Abū ‘Utba or, according to a weak opinion, Abū ‘Utayba. In most of the sources, it is noted that the (second) nickname of Abū Lahab was given by his father because he was so handsome, that he was shining like a fire or his cheeks were reddish as if they were fevering. Detailed information about Abū Lahab belongs to the post-prophetic period; information about his life before prophethood is less. Among these rare information there are findings that he was among the richest and most respected people of Mecca; saved by paying his diet a Meccan aristocrat who was held hostage by a caravan he met on the road to Mecca- al-Ṭāʾif; was involved with his friends in the theft incident against the golden gazelle statue in the Kaaba to supply his drinking money. The sources record that he was delighted with the birth of the Prophet and allowed his concubine to breastfeed the Prophet. Relations with the Prophet during this period, except for the anger of the Prophet because the supported Abū Ṭālib (d. 619) in a fight with Abū Ṭālib, generally followed a positive course. So much that he asked the two daughters of the Prophet to marry his two sons. However, these positive relations were broken and replaced by hostility after the Prophet was given the duty of prophethood and the Messenger of Allāh started to serve this duty.Abū Lahab, who can be regarded as a filiopietist, made every attempt to eliminate this new belief, which he saw as contrary to his ancestors' beliefs. He watched his nephew, did everything he could to deny what he was saying and prevent him from getting a response. He would grind him by throwing feces, carrion, animal droppings and stinking things to the door of his house to disturb him. He did not hesitate to increase the severity of this hostility. So much that he was among those who sentenced him to hunger by applying a socio-economic boycott to Muḥammad and his close relatives, Banū Hāshim and Banū Muṭṭalib, who supported him. However, in the pre-Islamic period, a sense of tribalism was dominant in Mecca and its nearby basin. This understanding was also dominant in the lower arms of the Quraysh tribe, who was a resident of Mecca. These communities, especially Banū Umayya and Banū Makhzūm, who represent the Mecca aristocracy, strongly opposed the prophecy of one of the Banū Hāshim. On the other hand, the Banū Hāshim adopted the Prophet with the same understanding. However, there was only one person who acted against this understanding among all Banū Hāshim, and this was Abū Lahab. He treated his nephew so much in hostility that he became the only person among the Mecca polytheists who was condemned by the Qur'ān. Perhaps the most important and influential factor in his persistence in a stubborn and systematic opposition to the Prophet, was his ancestral identity. In addition, in the pre-Islamic Mecca, the people were divided into social strata, inequality among people, and the aristocratic segment was the highest level of society. Islam advocated equality among people due to its vision of social justice. The Mecca aristocrats, including Abū Lahab, considered themselves superior to other people and thought that they were in no way equal to those who were lower in terms of property, position and nobility. This understanding was one of the most important factors that enabled Abū Lahab to take place in the block against this new belief system communicated by the Prophet. Again, one of the important factors in his displaying a stubborn and systematic opposition to the Prophet is that Islam accepts the belief in the hereafter as one of the basic principles of religion. Like the other polytheist Meccans, Abū Lahab did not believe in the resurrection. His wife Umm Jamīl was another factor of his opposition stance. The traditional rivalries between Umm Jamīl’s family Banū Umayya and Abū Lahab’s family Banū Hāshim, lead to a sense of competition against. This feeling prompted her to oppose the prophecy of one of the Banū Hāshim. So she always provoked her husband and Abū Lahab’s hatred toward his nephew never stopped to such an extent that it was mentioned in the surah Tabbat/al-Masad by a metaphor of carrying wood to feed the fire of hatred. Actually it was only Abū Lahab who was hostile to Muḥammad's prophethood among all the Banū Hāshim. With the prophethood of Muḥammad, beginning to display a stubborn and systematic opposition to Islam, Abū Lahab continued this opposition intensely in the following periods and died in the second year of the hijra with this attitude. His wife, Umm Jamīl, died with the same understanding and shared the same contractual fate with him. However, all her children -except for ‘Utayba (d.? /?) - were honored with Islam and were among the Prophet's distinguished companions. (shrink)

v. 1. Taʻlīqāt-i asfār -- v. 2. Rasāʼil va taʻlīqāt -- v. 3. Rasāʼil-i Fārsī, taqrīẓāt, qiṭaʻāt, taʻlīqāt-i naqlīyah, taqrīrāt va munāẓarāt.

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)

Two Andalusian Philosophers is a short but comprehensive introduction to the central concerns of Islamic philosophy and its relationship with sharia law. The Story of Hayy ibn Yaqzan by Ibn Tufayl and The Definitive Statement by Averroes represent the last, great flourish of Islamic philosophy in twelfth century Andalusia. The influence of Averroes upon Latin scholastic philosophy is well known (although the content of his writings may be rather less familiar to a modern readership). Ibn Tufayls reputation rests primarily upon (...) Hayy ibn Yaqzan, which is among the most accessible of Islamic mystical writings. Widely known in English translation during the early eighteenth century, he was an important influence upon the composition of Robinson Crusoe. (shrink)

Muhammad al-Shahrastani, the famous Muslim theologian of the 12th century and author of the Book of Religious and Philosophical Sects, was greatly influenced by Ismaili teachings. In this work al-Shahrastani refutes the metaphysics of Ibn Sina (Avicenna) from an Ismaili point of view.

"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)

Advertising is a tool by which the audience who may be the viewers, readers or listeners are communicated and convinced to buy or taking any action regarding the products, or getting information about the services provided. The TV advertisements influence the consumers’ buying behaviour. The need of TV advertisement has increased with the fast growth of mobile phones industry in Pakistan. This paper investigates the relationship between independent variable of advertisement with dependent variables of consumer choice, consumer awareness, consumer perception, (...) and consumer motivation by getting the responses of 250 respondents using questionnaires based on 5-point Likert scale from the graduating students of various faculties at University of Karachi. The main results of the study show a strong association between the independent and dependent variables. It is a fact that the brands which are advertised on TV are purchased more because people become emotionally attached with such brands or products. This study is very useful for producers, distributors, wholesalers and retailers as well engaged in mobile business in Pakistan. (shrink)

Bibliography of work by and on al-Fārabī, classical Muslim scholar.

The type of ‘Al-isnād al-āli’ (higher chain of authority) which has great importance for the science of ḥadīths that constitutes the second best source of the Islam, expresses the value in terms of its proximity to the period of the Prophet Muhammad (peace be upon him). If ḥadīth has ‘al-isnād al-āli’ in the works of the scholars provides us with assurance on the intend of the ḥadīth. For this reason, the values of the works of those authors who have (...) constructed their works with al-isnād al-āli undoubted in the science of ḥadīth. However the work of Abu al-Jahm al-Bāhilī’s (d. 228/842) named al-Juz‘ had that kind of ḥadīth, it has not appreciated by scholars, he could not get enough attention in his period and after it. His work contains famous scholar al-Layth Ibn Sa‘d’s (d. 175/791) narrative who claimed by ḥadīth scholars that his students neglected and omitted his ḥadīths and knowledge. Al-Layth Ibn Sa‘d was known doing transmission by written copies. The similarity of al-Layth Ibn Sa‘d narrations in al-Juz‘ with al-Layth narrations, which are also found in other sources, strengthens the claims of the existence of a narrative process based on the written texts in the early periods. In this study, these transfers of Abu al-Jahm reflected on other works will be examined and tried to build narrations of his teacher al-Layth Ibn Sa‘d. country, we can say that the article will contribute to the studies of the history of religions.Summary: Ḥadīth works written in the third century of hijri are the most distinguished sources. The most fundamental works in the science of ḥadīth were written in this time. In the following period, numerous studies have been committed to paper on them. One of the eminent works is the named al-Juz’, which belongs to Abu al-Jahm al-Bāhilī (d. 228/842). The author was not a person that was taken into consideration much during his time. It is possible to that he has been criticized about his scientific proficiency (al-Jarh). Nevertheless, al-Juz’ attracts attention due to the fact that it contains the type of ‘al-Isnād al-āli’ (higher chain of authority). Al-Isnād al-āli, which means access with the least number of narration from the author to the Prophet has very major role to determining of being dependable and certainty of the ḥadīths. The work of Abu al-Jahm which contains the ‘al-Isnād al-āli’ did not attract enough attention. However, another value of the al-Juz‘ is that its been included the narration of famous muhaddith Al-Layth Ibn Sa'd (d. 175/791). He is one of the valued mujtahid imams who have played an active and important role in second century of hijri. Al-Layth's narrations have been available insufficient amount present day. At this point the al-Juz‘ of Abu al-Jahm has great important because it contains many narrations of his shaykh Al-Layth Ibn Sa'd.The Juz‘ seems to has attracted the attention of the ḥadīths scholars in the following period. Indeed, various authors had the get authorization to narrate al-Juz‘. Furthermore, it is also known that some scholar in his period utilized his narration in their own study. For in¬stance, it was declared by Ibn Ḥajar (d. 852/1449) that al-Bukhārī (d. 256/870) had a narra¬tion belonging to Abu al-Jahm in his work ‘al-Ṣaḥīḥ al-Bukhārī’ with a muʻallaq chain (Omit¬ting his name). In the following periods, we come across famous muhaddith such as Aḥmad b. Ḥanbal (d. 241/855), al-Ṭabaranī (d. 360/971), Abū Bakr al-Marwazī (d. 292/905), al-Dāraquṭnī (d.385/995) and al-Bayhaqī (d. 458/1066) who received qualify of Juz's narra¬tion. Although the narrations of Abu al-Jahm are included in the prominent works of schol¬ars, it is clearly seems that the Juz‘ had not enough value except being procure as a written text. As far as we determined there are eleven narration of Abu al-Jahm in the main ḥadīth sources. In addition, we detected that some studies which contain some ḥadīth of al-Juz’ are list them in the same layout and order. This situation indicates that al-Juz’ is owned by these people as a duplicated edition and they narrated by not only orally transmitted but also spread by writing copy. This inference strengthens the theory which conceived by Modern researcher Fuad Sezgin (1924-2018) that ḥadīth transmission had conducted not only through oral transfer but also through written copies.Even though he lived in a very active time of oral transmission of ḥadīth and the time of specific journey for learning and pursuing ḥadīth, it is seen that Abu al-Jahm formed his Juz‘ from the ḥadīths that he procured only from his six shaykhs. That was quite less amount in that period. Juz‘, has an ʿAlāʾ al-Rijāl classification (ranked according to narrators) as ex¬pected in his period method. Abu al-Jahm began his study with his shaykh Al-Layth Ibn Sa'd’s narration, then completed with Sufyān ibn ʿUyayna’s. Juz‘ includes 112 ḥadīths. Ex¬cept two muʻallaq isnāds (omitting one or more narrators), all of ḥadīth has muttaṣil isnāds (narrators in the chain connected each other without omitting). Al-Juz‘ available nowadays in a published form. It seems that some of ḥadīth datas included in the Juz‘ have content against Islamic juris-prudential judgements. For example, the Prophet’s sayings ‘One or two swallow of breast milk does not make haram’ and ‘Nobody can fast or pilgrimage for the benefit of someone else’; allowing to Subay‘a al-Aslamī to marry without waiting her ‘iddah (waiting period of a woman after the death of her husband or divorce); when she gave birth, ʿUthmān b. ʿAffān’s permission to al-Rubay‘a bint Mu‘avvidh not to wait her ‘iddah; when ʿAbd Allāh b. ʿUmar has nasal bleeding he leaves the prayer, goes to wash, then back and continue where he leave off, without taking ablution; and describing marriage with polytheist women as for¬bidden (ḥarām). Of course, all this information must be examined within the framework of Islamic jurisprudence. However, Abu al-Jahm stands alone (tafarrūd) in such issues, it can be seen as the reasons to be recognized as a censured person (majrūḥ).Al-Juz‘ included 66 isnāds of Al-Layth Ibn Sa'd’s narration. Therefore it leaves behind all the works that compile the narration of Ibn Sa'd. That is why, we hypothesize that Juz‘ is a form of Al-Layth’s study that has survived to the present days. As a matter of fact, the muhaddiths who included the narrations of Al-Layth in their works, especially Ibn ḳuṭlūbughā could not ignore the Juz‘ of Abu al-Jahm; on the contrary, they took it as reference. In this case, it should be said that Abu al-Jahm al-Bāhilī is a loyal follower of Al-Layth and the word at¬tributed to Imām Shāfi‘ī and characterizing Al-Layth’s followers with disloyalty is invalid. (shrink)