Caliphate; Māwardī, ʻAlī ibn Muḥammad, 974?-1058; political and social views.

This paper examines the debate on gender equality which is considered by some groups to be in conflict with Q.S. An-Nisa [4]: ​​11. With a philosophical approach and referring to the concept of inheritance of Sa'id Ramadan al-Buthi in the _Kitab_ _al-Mar'ah Bayna Thughyan al-Nizam al-Gharbi wa Lata'if al-Tashri' al-Rabbani_, this paper tries to refute these allegations and offers a more gender-friendly interpretation. For al-Buthi, the verse has actually liberated women because the provisions are caused by the responsibilities imposed by (...) Islam on men as prospective husbands and not experienced by women. On the contrary, if women are empowered than men, that is a moral responsibility, not a _sharia_ responsibility. Thus, women have been given freedom by the _sharia_ in order to determine the choice to participate in bringing about stability in life, regardless of the existence of a condition of women more empowered than men that will not be the cause of changes in the provisions of _sharia_ concerning inheritance. (shrink)

Rāzī, Fakhr al-Dīn Muḥammad ibn ʻUmar; 1149 or 1150-1210; criticism and interpretation; Islamic ethics; Islamic philosophy.

Quʹest-ce que lʹêre? Cette question passe pour fonder la philosophie. Encore faut-il s'entendre sur le sens du mot "être ". L'essence des choses détermine-t-elle leur existence? Devons-nous affirmer, au contraire, que l'existence conditionne l'intensité d'être qui qualifie une certaine réalité? Molla Sadr Shirazi, dans ce traité écrit en Iran au siècle de Descartes et de Leibniz, médite ces questions qui sont encore les nôtres. Mais les solutions qu'il propose s'évadent hors de nos perspectives, après avoir opéré une révolution décisive dans (...) la métaphysique des Orientaux. Penseur shi'ite en butte à la persécution, Molla Sadra est la plus haute figure de la philosophie iranienne islamique au temps splendide de la cour safavide d'Ispahan. Sa doctrine du primat de l'existence, que le présent ouvrage expose complètement, ouvre sur une interprétation spirituelle de la résurrection des corps. Cette traduction par Henry Corbin, qui fut aussi l'éditeur du texte original, a fait événement : par son ample introduction, il situe la question de l'être et déploie une explication comparée de ce que l'Occident grec puis médiéval en ont fait, avec la tradition shi'iite. -- Back cover. (shrink)

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

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)

Abraham (Biblical patriarch); Muḥammad, Prophet, d. 632; Muslim scholars; Muslim leaders; biography; miscellaneous.

Jamal al-Din al-Afghani (1838-97) was a pan-Islamic thinker, political activist, and journalist, who sought to revive Islamic thought and liberate the Muslim world from Western influence. Many aspects of his life and his background remain unknown or controversial, including his birthplace, his religious affiliation, and the cause of his death. He was likely born in Asadabad, near present-day Hamadan, Iran. His better known history begins when he was 18, with a one-year stay in India that coincided with the Sepoy Mutiny (...) of 1857-59. In what would become a life of constant travel, he soon went to Mecca to perform Hajj, before returning to Afghanistan to join the service of the country's ruler, Dost Mohammad Khan (1793-1863). He later sided with Dost's son Mohammad Aʻzam, who ultimately lost in a power struggle with his British-supported brother Sher Ali. Al-Afghani's political activism eventually took him to Paris, London, Tehran, Saint Petersburg, and Constantinople. It was during his second stay in Egypt (1871-79) that he cemented his role as a reformer. He found in Cairo a class of young intellectuals who gathered around him, established newspapers, and used these papers to disseminate his ideas. Chief among al-Afghani's Egyptian disciples were scholar Muhammad ʻAbduh, journalist ʻAbd Allah al-Nadim, and nationalist politicians Mustafa Kamil and Saʻd Zaghlul. Al-Afghani's influence on both modernist and traditionalist Islamic thought continues to the present. An activist who sought to effect change through political journalism and public speaking, he did not write many books. This treatise, entitled al-Radd ʻalā al-dahrīyīn (Refutation of the materialists), was a rebuttal of the views of the pro-British Sir Sayyid Ahmad Khan, who had argued that science is more important than religion in the rise of civilizations. First written in Persian following al-Afghani's exile from Egypt to India, it was translated into Arabic by his student Muhammad ʻAbduh, with the help of al-Afghani's assistant Arif Efendi. (shrink)

The Muhaddis have demonstrated their efforts for the identification and preservation of ḥadīths by compiling various types of works such as musnad, mucem, sunen, musannef, cami‘.‎ On the ṣaḥīḥs and Sunens in the golden age of classification, especially the works of Abū ʿAbdallāh Muḥammad b. Ismāʿīl al-Bukhārī (d. 256/870) and Ebu'l-Hüseyn Müslim b. al-Ḥad̲j̲d̲j̲ād̲j̲ (d. 261/875) some studies have been done.‎ Mustedrek, Mustakhraj, zawâid, aggregation, summary and commentary are studies on the main ḥadīth sources. From the third century on, in (...) ḥadīth studies, it is seen that the works of the ḥadīths, which the ḥadīths gave importance to, have been dealt with depending on the subject of the authentic ḥadīth and some of their benefits have been explained. Based on the definitions in the method works, istihraj is the determination of the tariks of the narrations in a ḥadīth book by another scholar. The ‎tariq and the ‎producer he reached are sometimes combined with the sheikh of the author of the work, or with a sheikh who is higher up, sometimes even with a companion. In these works, expressions such as al-Muharrec, al-Musnad, es-Ṣaḥīḥ, ‎es-Ṣaḥīḥu'l-Muharrec, al-Müsnedü's-ṣaḥīḥ and al-Müsnedü'l-Mustakhraj are sometimes used instead of the concept of mustahrec. The words "Mustakhrajat has a great value in the eyes of the people of ḥadīth" reveal its value in the eyes of ḥadīth scholars. Scholars valued the genre of mustahraj, which is thought to have contributed significantly to the science of ḥadīth, and they intensified their studies on Bukhari and Muslim, who are considered the basis of ḥadīth science (umdetu'l-ilm). According to the Muhaddis, in order to be able to pass judgment on any narration, it is necessary to have knowledge about the narration and its narrators. Considering the contributions it has made to the ʿulūm al-ḥadīth, to convey more than one narration on the same subject is an important issue. Because, in cases such as its determination, interpretation and preference, determining that the ḥadīth comes from different tariqs (chain) is accepted as a fact that strengthens the narration. The primary goal of the works of the mustahrec type is to obtain the ālī isnād, but it is seen that the copyrighted works contain a significant amount of ‎abuses to the original text as well as to the individual texts. Considering that excess affect the ruling, it is considered important to focus on the mustakhraj type works, which contain different tariks, in terms of the discovery of the meaning and its contribution to the change of the ruling. In this study, an evaluation has been made about the nature of the mustakhraj, its benefits, the value of the mustakhraj as a species, their contribution to the ʿulūm al-ḥadīth in terms of promissory sanad and texts, and what they contain. In the research, the comparison of the narrations selected from the works of the mustakhraj type with the originals and whether the narrations in these works were used in the annotations were investigated. In the study, besides the ḥadīth method works, especially in determining the examples, due to the fact that it is one of the early period works and its reputation, Abū ‘Awāna Ya'kup al-Isferâyînî's ‎‎(d. 316/929) “Musned ṣaḥīḥu'l-muharrec 'ala kitâbi Müslim” In the context of his work named, the concept of mustakhraj has been emphasized. As a result of the research, it can be said that being knowledgeable about the tariqs of the ḥadīths made important contributions to the sanad and text, and that the ḥadīthists referred to the tariqs in the aforementioned literature in the interpretation of the ḥadīth. In summary, in the context of narration and wisdom sciences such as gharib al-hadīth, ıkhtilaf al-hadīth, mushkil al-ḥadīth, ʿIlal al-ḥadīth, nâsiḫu’l-ḥadīth ve mensûḫuh, fiqh al-ḥadīth, it is seen that it makes significant contributions the determination and evaluation of the ḥadīth. Each item mentioned about the benefits of the works in question has a comprehensive study and research field in the science of ḥadīth. It can be said that the methods used/offered in the current researches in which studies on the holistic approach style are carried out are applied by the hadith scholars in the tradition of ḥadīth science (partly in the differences of isnad and commentaries). It is possible to say that the ḥadīthists refer to the tariks in the aforementioned literature in the interpretation of the ḥadīth. As a result of the research, it is understood that the narrations in the mustakhraj support the originals in terms of wording and meaning. In addition to the aim of increasing the prestige of the original, the differences in the isnad and texts show the necessity of evaluating the narrations independently of the original. This study on the mustakhraj shows that extensive research can be done on the place of the related literature in the ʿulūm al-ḥadīth. (shrink)

Disclosure of near miss medical error (ME) and who should disclose ME to patients continue to be controversial. Further, available recommendations on disclosure of ME have emerged largely in Western culture; their suitability to Islamic/Arabic culture is not known.

RésuméʾAbū Saʿīd al-Siǧzī, astronome et mathématicien du ive/xe siècle, fut l'un des premiers auteurs du genre ʿilm al-hayʾa ; mais on connaît peu la genèse de cette discipline et sa relation aux autres écrits et pratiques en astronomie. Dans cet article, je présente de nouvelles découvertes permettant de préciser la biographie d'al-Siǧzī. Je décris ensuite, pour la première fois, une composition d'astronomie théorique du ive/xe siècle, la « Structure des orbes » d'al-Siǧzī, et je montre sa place dans la formation (...) de la discipline ʿilm al-hayʾa en comparant ce livre à l'ouvrage antérieur d'al-Farġānī sur la taille de la Terre et le nombre des sphères célestes. Je conclus que la Tarkīb al-aflāk d'al-Siǧzī est le plus ancien exemple connu d'un livre traitant des sujets abordés plus tard en hayʾa, et qu'il contient peutêtre la première occurrence du neuvième orbe céleste, classique dans les écrits du genre. (shrink)

The central issue in this work is self-knowledge. The human soul is created in the Image of God with a purpose.