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)
Son numerosos los datos de que disponemos sobre los clientes, tanto directos como indirectos, de ‛Abd al-Raḥmān I. En este artículo se ofrece una sistematización de esos datos, así como su análisis dentro del contexto de la actividad política y militar llevada a cabo por el primer emir omeya de al-Andalus.
Son numerosos los datos de que disponemos sobre los clientes, tanto directos como indirectos, de ‛Abd al-Raḥmān I. En este artículo se ofrece una sistematización de esos datos, así como su análisis dentro del contexto de la actividad política y militar llevada a cabo por el primer emir omeya de al-Andalus.
The study aims through a deductively descriptive method to focuson the influence of Arabic on the Malaysian culture. The most importantmilestones of Arabic in the Malaysian context and the most stand out Malaysiapublic and private institutions which made the most contributions in spreadingArabic in the Malay culture. The study begins with the arrival of Islam andArabic in the Archipelago as a precursor to uncover the depth of the influenceof Arabic in the minds and culture of the Malays. The influence of (...) Arabic onthe following aspects will also be discussed: the writing script of the Malay,the educational system in schools and universities, the mass media in additionto the public. (shrink)
El presente artículo da a conocer un dirham inédito del primer califa de al-Andalus, acuñado en la ceca de Madīnat al-Zahrā’ el año 337/948-949, con una inscripción en hebreo. Tras la descripción del ejemplar, se ofrece un análisis de la evolución epigráfica del nombre de ceca Madīnat al-Zahrā’ en las monedas califales, partiendo del estudio de ochocientos setenta y dos dirhames conservados en el Museo Arqueológico Nacional de Madrid, que pone de manifiesto la singularidad de la pieza estudiada en el (...) contexto de las emisiones califales. Por otro lado, se analiza la aparición de leyendas hebreas en la moneda islámica occidental, lo que permite ofrecer una posible lectura del término hebreo que figura en el ejemplar. La pieza que se presenta es el único testimonio monetal con el que contamos de la presencia de sefardíes en la corte andalusí durante el califato de ‘Abd al-Raḥmān III, en un momento en el que la figura de Ḥasday b. Šaprūṭ desempeña un papel destacado en ella. (shrink)
Utusan Melayu Company, Qalam Press Company and the Department of Islamic Affairs, Prime Minister’s Department are the main contributors to the translation discipline of religious texts in Malaysia. Abdullah Basmeih has worked with these institutions as a translator. His purpose is to assist the translation of religious writings from Al-Muṣawwar magazine and multi-disciplinary religious texts, among them sīrah, stories of the Prophet’s companions, ʿaqīdah, ‘Ibādah, social and politics. Sheikh Abdullah Basmeih migrated to Singapore in 1939 and worked with Qalam Press (...) Company from 1950 to 1962 as assistant author for monthly magazines published by Qalam Press. Within the 12-year period he worked in Qalam Press, he had successfully translated more than 30 books on the life of Prophet Muhammad, his wives, children and companions. Abdullah Basmeih then returned to Malaysia. During that time, his great work was produced, which is Tafsir Pimpinan Ar-Rahman Kepada Pengertian Al-Quran in 1968 in Jawi edition, and a Roman edition was published in 1980 by the Department of Islamic Affairs, Prime Minister’s Department. Another great work by him was Mastika Hadis, which is a translation of ḥadīth collection, produced in three volumes, also published by Prime Minister’s Department on 1973. Both works become important materials to enhance the quality of lives of Muslims in Malaysia. Therefore, this study looks at his service and contributions with Utusan Melayu Company, Qalam Press Company and Prime Minister’s Department in producing translations of academic texts. This literary study is conducted to investigate and analyse the translated texts by him in knowledge hub in reality and virtual. (shrink)
It is generally considered and widely accepted that Fakhr al-Dīn al-Rāzī School to be effective in the formation and development of Ottoman intellectual life. However, there are some ʻulamā’ such as Jalāl al-Dīn al-Dawānī, who influenced the Ottoman mindset with both their works and ideas and beyond, they create distinct traditions. Present outline aims to draw attention to this issue through Mu’ayyadzāda ʻAbd al-Raḥmān Efendi, who is a famous disciple and representative of al-Dawānī perspective in Anatolia. In this respect, it (...) introduces the two risālas belongs to him that are important in terms of his theory of nature, and by moving here it points to some questions that need to be answered here and some issues that need to be addressed. (shrink)
Entre 936 y 941, ‛Abd al-Raḥmān III fundó, a algunos kilómetros de Córdoba, una nueva ciudad, Madīnat al-Zahrā’. ¿Qué papel va a desempeñar, a partir de entonces, cada una de estas ciudades en la dirección del estado omeya? Las numerosas referencias de los cronistas árabes y los vestigios arqueológicos dan a conocer el funcionamiento simultáneo de estas dos ciudades, que constituyen un ejemplo bien documentado de uña capital con doble polaridad: Córdoba y Madīnat al-Zahrā’ funcionan como dos núcleos urbanos independientes, (...) cada uno con su administración propia. Pero, al mismo tiempo, las dos ciudades funcionan como una sola y única ciudad, la capital de al-Andalus, y entre ellas distribuye el califa las manifestaciones de su poder. (shrink)
: The corpus of fatwa named as Bostānu Shaqā’iq al-Nuʿmān, recorded in the Veliyuddin Efendi section under the number 1414 at Beyazıd State Library. It has been ignored so far. Because of its name, it may be thought that it is a part of Tashkoprulüzāde’s book Shaḳā’iḳ-i Nuʿmāniyya, but it is a nuqullu fatwa collection of Babakūshī ʿAbdurrahmān Efendi. In the famous Shaqā’iq appendix Atā’ī, which gives information about the biography of Abdurrahmān Efendi does not mention the book with this (...) name. Abdurrahman Efendi who was from a family in Plovdiv region worked in different positions in Istanbul and Edirne. Then, he was appointed as a mufti to Kefe, Crimea. He died in 983/1576. There is no information about his scholarly identity in ‛Aṭā‛ī except being the intern of Abū l-Suʿūd Efendi. In this essay, first of all, the place of Babakūshī in Ottoman Islamic Law tradition will be determined, and the features of the manuscripts and some notes on the postscript will be studied. In assessment section, especially because of the notes on the manuscripts, it has to be studied in terms of Islamic Law literature and its place should be figured out in fatwa literature. Summary: Nuqullu Fatwa collections that included citations were the books that were created for people to have access to the ruling on legal issues of scholars who were appointed as Muslim judges or muftis together with their sources and background. Although there are several studies in the literature about fatwa collections with citations Babakūshī ʿAbd al-Raḥmān Efendi's book titled Bostânu Shaqā'iḳ al-Nuʿmān was not included in the literature. ‛Aṭā‛ī provides information about the life of Babakūshī Abdurrahman Efendi. Atâ'î explains that he climbed the stairs with the help of Baba Efendi and joined the special group of people with aptitude at the level of apprenticeship. Then he raised also to the level of being the intern of Abū l-Suʿūd Efendi. Later, Babakūshī ʿAbd al-Raḥmān started to teach. He taught as a teacher for three years in Istanbul and then became the Mufti of Kefe replacing Molla Akmal al-Dīn. Molla Ekmeleddin, who was better known as Ekmel Efendi, just like ʿAbd al-Raḥmān Efendi, was an apprentice of Abū l-Suʿūd Efendi and would later be transferred to Cyprus after the island was conquered. According to Aṭā‛ī, ʿAbd al-Raḥmān Efendi remained in that position which he was appointed as Ṣahn teacher until his death and died in Zilqāda 983/February 1576. The highest position that Babakūshī took among the religious scholars organization in the Ottoman Empire was being the Mufti of Kefe. As stated by ‛Aṭā‛ī, he was appointed as the Mufti of Kefe with the title of Ṣahn teacher. Instead of giving information about his teachers, ‛Aṭā‛ī mostly concentrated on Baba Efendi who was one of his relatives. Therefore we do not have information about his mentors/teachers. We can say that he belonged to the Ottoman school of scholars since he was an apprentice of Abū l-Suʿūd Efendi. The copy which is the subject matter of this study is registered as Veliyüddin Efendi with number 1414 at Bāyezıd State Library. According to our research, the copy which has 237 sheets is the only copy of the book. From the expressions of Babakūshī in the preface, it is concluded that the book was written close to his death. There are several notes written with different pens as footnotes of the book. Here, four of them which are considered to be more important will be identified.First: Notes written with the same pen as the main text. These are generally citations from books such as Tatarkhāniyye, Hidāya, ‛İnâya, Kashf al-Asrâr Sharḥu Manār.Second: are 'maṭlabs' i.e. important matters. Third: are relatively inelaborate notes. These were written by someone who we thought was not a copyist/calligrapher when compared with the general style of the book. Fourth: Warning notes which included some questions. These are generally in Turkish. The preface of the book, provides sufficient information about who the author was and the nature of the book. ʿAbd al-Raḥmān Efendi, with the intention of writing a collection, started to research taking into account imams' and shaykhs' nāsikh and mensūkh and he also considered sheikhs' explanations about what was definite and what needed caution and taqwa in practice. He recorded that this search lasted for 3 years and he referred especially to Fatāwa-yi Qādikhān and Fatāwa-yı Tatarkhāniyya within this period and additionally reviewed and studied Islamic Law books that he found in the Ottoman Empire. He described that he divided these into chapters and inserted subject matters in the footnotes. Then he described how he gave the title, Bostānu Shaqā'iḳ al-Nuʿmān to the book emphasizing especially bostan.This could be seen in the expression, Masīratan li'l-Qudāt. No reference was made to Shaqā'iḳ al-Nuʿmān in the title of the book. Probably he had his intentions due to the famous book titled Şeḳ' āiḳ-i Nuʿmaniye and his pupils). In the chapter which started with Fasl right after the preface the author said that fatwa would be issued based on the opinions of three imams, namely Abū Ḥanīfa, Abu Yūsuf and Imām Muhammed that their madhap was followed and their good morals were observed. Then, it was stated that the Mufti could issue fatwas according to the opinions of first, Abū Ḥanīfa, then Abu Yūsuf and finally Imam Muḥammed. It was also stated that if he could not find their opinions and had himself muctehid, he could give his ictihad. The Fatwa collection, Bostān, is an important work among the 16th century Ottoman books since it is an important scholar's book who had witnessed Islamic knowledge in the central Ottoman Empire and Crimean region. (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)
Research generally concludes that small businesses contribute to economic development. In Malaysia, small firm’s particularly Chinese small firms have played a very important role for economic growth in this country. Chinese firms have managed to survive, grow and succeed either in Malaysia or anywhere else in the world. Most prior research found that the success factor was related to their socio-cultural context. However, previous studies have found the similarities on the cultural values of the Malays and Chinese which derived from (...) ‘Budi Complex’ and ‘Confucianism’ respectively. It was particularly on certain selected values related to self, time and epistemology. Therefore, this paper tries to identify other reasons behind the success factor of the Chinese as compared to the Malay small firms. Thus, looking at the perspective of Knowledge Base View theory, this paper proposed that cultural values are not a mere factor that affect the way Chinese small firms market their operation. The current study thus proposed that how Chinese and Malays acquire and share knowledge, have significant contribution to their success or their failures. (shrink)
La Misericordia de Dios lo abarca todo. Los atributos de Dios referidos a su Misericordia y Munificencia vienen reflejados en los nombres Ar-Rahman y Ar-Rahim. El primero es la cualidad exclusiva de Dios y se refiere a las gracias sobrenaturales y el segundo a las gracias naturales. En cuanto al siervo del Misericordioso. Abd Ar-Rahman, resume este nombre y es una gracia para todo el mundo en general. Abd Ar-Rahim, el siervo del Generoso, ejemplifica a la persona piadosa (...) que practica la compasión pero sobre todo con aquellos en los que Dios se complace.The Mercy of God includes all His creatíon. The Divine Qualities refered to the Compassionate and the Merciful are reflected in the names Ar-Rahman and Ar-Rahim. The first one is an exclusiva quality of God and it is refereá to the supernatural Grace and the second one to the natural Grace. As for the servant of the Compassionate epitomises this name and is a mercy to all the world in general. 'Abd Ar-Rahim, the servant of the Merciful exemplifies the pious that bestows his mercy particularly upon those with whom God is pleased. (shrink)
Las aleyas coránicas sobre el Paraíso (y en especial Corán, 55: 46-78), así como el Kitdb waJal-firdaws de 'Abd al-Malík b. IIabIb, nos permiten precisar mejor la interpretación "paradisíaca" de Madinat al-Zabrá' y dotarla de sentidos concretos, mostrando sus ventajas sobre otras posibles (aunque no deseebables). Se explica así no sólo la variedad, sino también la asimetría, de las decoraciones parietales del Salón de 'Abd al-Ralimán III, se da sentido a cómo pudieron surgir una serie de relatos en tomo a (...) Madinat al-Zabrá', se puede plantear una nueva interpretación de la decoración en "verde y manganeso" de la cerámica producida en la ciudad y se sugiere otro aspecto más del nombre por el que ésta fue conocida. También se puede establecer una relación con una de las doctrinas atribuidas a Mundir b. Said al-Balítití, cadi de 'Abd al-Ralimán Itt desde 339/950 basta la muerte del califa. El silencio de las fuentes árabes sobre ese simbolismo paradisíaco puede ser puesto en relación con la anécdota de cómo ese mismo MuÑir b. Sa'id censuró la actividad constructora de 'Abd al-Rahmán III. Por último, MadInat al-Zabrá debe ser estudiada siempre dentro del contexto del enfrentamiento político-religioso con los Fatímíes y, más en concreto, con la situación surgida a partir de la derrota del "Hombre del Asno", presentado como figura escatológica (al-Dayyal) por los Fatimies. (shrink)
This article describes the terminology of the level of the saints of Allah. in the perspectives of ḥadīth scholars. The terms above are Abdāl, Aqtāb, Nuqabā’, Nujabā’. This theme is still a debatable issue among scholars, especially scholars of ḥadīth. Therefore, the purpose of writing this article is to find out the different interpretations of experts on the traditions that talk about this issue and the status or value of the traditions. The ḥadīth on this subject is very varied in (...) its editorial and some of its problems are caused by multiple interpretations between the Ḥadīth Experts such as Imam al-Suyūṭī, Jalāl al-Dīn 'Abd al-Raḥmān bin Abū Bakar and Imam al-Sakhāwī, Muḥammad bin 'Abd al-Raḥmān as well as Imam Ibn Hajar al-Asqalānī, al-Ḥāfiẓ Aḥmad bin ‘Alī bin Hajar. They made a regarding the assessment of this ḥadīth and the understanding of its matan different explanations. (shrink)
