This article analyzes the position of Ibn Hilāl, who is regarded as nāsıbī and ghālī, in the science of Shia rijāl, his reports and the validity of the accusations against him. It is found that narrators are criticized for various reasons in the science of Shiʻa rijāl. Some of them are the Shiite followers that the imams cursed and wanted to be kept away from their adherence. It is seen that the narrations reported by some of the narrators are included (...) in the main sources of Shiite hadith, albeit these narrators were cursed by the innocent imams. Ahmed Ibn Hilāl (d. 267/880) is one of these narrators cursed by the imams and his name is found in the report (the isnād) of many early narrations. Ibn Hilāl, one of the close companions of Shia's 10th imam Ali b. Muḥammed al-Hādī (d. 254/868) and 11th imam Ḥasan al-ʻAskarī (d. 260/874), was first cursed by the letter of al-Askarī allegedly sent, and the Shiite followers were ordered to move away from him. Ibn Hilāl refused to accept the ambassadoriality of Muḥammed b. Osman (d. 305/918), the ambassador of the 12th Imam. Thus, he was cursed by Muḥammad al-Mahdī as well. In later periods, Ibn Hilāl was accused of being nāsıbī and ghālī. However, there are also some Shiite scholars who supported (tavthîk) Ibn Hilāl. In the Shi'a tradition, Nāsibism indicated the meaning of hating ʻAli and Ahl al-bayt or feeling anger towards them. Later on, this meaning has been changed into a meaning including the haters of ʻAli and then the Shiʻa Nāsibism is regarded as a position towards Shiʻa outside of Shiʻa. Ghulāt is a form of a belief generally found in the Shi'a tradition. In the belief of Ghulāt, holiness is attributed to the imams. When the Shiite sources are examined, it can be seeb that Ibn Hilāl represents neither a ghālī nor a nāsıbī position. In the Shiʻa, when the narrator leaves his sect, his narrations are evaluated differently. Therefore, among Ibn Hilāl's narrations only those which narrated before he left can be accepted. The likely reason for this attitude can be those narrators such as Ibn Hilāl brought in many narrations to the Shiite hadith literature. Ibn Bābeveyh and Sheikh Sadūk reported many narrations that includes Ibn Hilāl in their report chain (the isnad). Among these narrations, they criticized only one. Again, in the 4th century of Hijrī, Numānī, al-Hazzāz, Ibn Qavlaveyh and Mufīd reported many narrations transmitted by Ibn Hilāl. However, none of them mentioned about the negative perception on Ibn Hilāl in any of these narrations. This shows that Ibn Hilāl was not regarded as nāsıbī or ghālī in the eyes of the these scholars. As regards to, Tūsī, in the 5th century after Hijra, claimed that Ibn Hilāl was a ghālī and he was accused of being an adherent to this religion. He narrated in sum fifty narrations that included Ibn Hilāl in the report chain, but Tūsī criticized only three of them because of including Ibn Hilāl. The reason why Ibn Hilāl was accused of being nāsıbī and ghālī, which Shiʻa deemed the worst, was probably related to the political conditions of that period. On the other hand, there is no report that Ibn Hilāl shared a nāsıbī and ghālī thought or had a tendency towards them. It is obvious that if Ibn Hilâl, who has an important place in the eyes of the Shiite community, does not accept the second ambassador of al-Mahdī, and that this would cause discord among the followers. This complex situation was tried to be remedied by letters alleged to have been written by the imams, cursing Ibn Hilâl and ordering them to stay away from him. Later, Ibn Hilāl was accused of being a nāsıbî or ghālī who expressed the attitudes and thoughts that Shiʻa saw the most distant from him. Sadūk first reported the narration that Ibn Hilāl was Nāsıbî. Tūsī, on the other hand, described Ibn Hilāl as ghālī in the 5th century (after hijra). This study tries to reveal that there is no explicit evidence that proves Ibn Hilāl’s nāsıbī or ghālī position. (shrink)

The Sufyānī narration, which is also referred in some studies carried out today, is mentioned in the early Shiite and Sunnī sources. The anticipated savior perception of the period has an important place in understanding the Sufyānī narrations in the emergence process of which political and sectarian events were effective. Narrations stating that the Mahdī named Muḥammad, one of the descendants of the Prophet Muḥammad (pbuh), would appear in the end of times and establish justice by bringing order to the (...) world where oppression, injustice and inequity have spread, were effective in the political and social life after the Prophet (pbuh). The emergence of the Sufyānī narrations, whose intellectual infrastructure was constituted by the expected Mahdī perception that is effective in the society, was the result of the political conflicts of the period. The death of Muʻāwiya ibn Yazīd (d. 64/684), the third Caliph of the Umayyad State, without leaving a crown behind caused a political crisis. The cousin of the Muʻāwiya II, Marwān bin al-Ḥakam, the experienced politician who turned this moment of crisis into an opportunity and who was from the same dynasty but from a different family, took over the administration and thus the sultanate continued. Although the reign continued from the sons of Umayyad, the administration passed from sons of Sufyān to the sons of Marwān, who were from the same dynasty. This situation caused discomfort in Sufyānīs. Thus, Muʻāwiya II's brother Khālid ibn Yazīd, whose right of administration was seized from him, with the intention of gaining his lost reputation in the society and turning the pessimism towards his family into hope and desire, has been claimed to spread the savior Sufyānī narrations expected from the sons of Sufyān, parallel to the Mahdī narrations expected from the sons of Alī, which was influential in the society. Thus, the Sufyānī came to be expected like the expected Mahdī, who was influential in society and exploited by the Shiite sects in their own belief systems. The rebellions carried out by the sons of Sufyān against the administration in the 2nd century hijrī and afterwards were conceived as the appearance of the Sufyānī expected by the society and the person who led the rebellion was described as Sufyānī. The most important of these rebellions is the revolt of ʻAlī ibn Abdullah ibn Khālid nicknamed Abū ʻAmayṭar, formed by the coalition of sons of ʻAlī and sons of Sufyān who descend from the sons of Umayya. Abū ʻAmayṭar, who is considered to be the Sufyānī and some sections of whose life constitute a source for many narrations on the Sufyānī, declared his caliphate during the period of Abbasī Caliph al-Amīn (d. 198/813) and called for allegiance to himself. The announcement of his caliphate was considered by his supporters as the expected savior. The period of Abū ʻAmayṭar and the sayings about him are extremely important in terms of presenting the expected savior perception in the society, the Sufyānī understanding and the date of his emergence. Sections from Abū ʻAmayṭar's life reflected in the narrations about the Sufyānī in many Shiite and Sunnī sources. In this article, it is tried to examine the emergence of the Sufyānī narrations, its development and particularly its transformation within the Shiite sect, in a detailed manner and especially based on political and sectarian events of the early period. (shrink)

Mamluks reigned in Egypt a long time is an era of Kipchak Turks that have influence management, and Kipchak Turks has been influential in a period in the administration there. During this period, that Turkish rulers do not know Arabic language well, Turkish language is spoken in the palace and also idea of being closer to Turkish manager screated an interest in learning. One of the famous scholars realizing that interest is Abū Ḥayyān al-Andalusī. Abū Ḥayyān by learning Turkish language (...) especially from Fakhr al-dīn Divrigi and analysing written previously works, wrote Kitāb al-Idrāk li-lisān al-Atrāk. This book has consisted of introduction, vocabulary and grammar section. We also aimed in our study to examine Kitāb al-Idrāk in terms of content and than in terms of lexicography of the linguistic branch. -/- SUMMARY Mamluks reigned in Egypt a long time and in its reign Kipchak Turks had influence in management. Because of the Turkish rulers who have military background did not know Arabic language well, Turkish language was spoken in the palace and also idea of being closer of scholars and notable people to Turkish rulers got brought an interest in learning Turkish. One of the famous scholars realizing that interest is Abū Ḥayyān al-Andalusī (d. 745/ 1344). The true name of Abū Ḥayyān is Muḥammed b. Yūsuf b. Ali b. Ḥayyān al-Tawḥīdī and he is an Andalusian linguist and exegete. Abū Ḥayyān who came from a Berber family born in the Matahsharesh village of Granada in 654/1256 and died in Cairo in 28th time 745 (11 July 1344). There is not much information about his family in the sources, but it is mentioned that he has a daughter whose name is Nada, a son named Hayyân in his name, and some grandchildren which are named Muḥammad and Ummu Ḥayyān. Abū Ḥayyān became a famous as Ethīr al-dīn and at the same time, he is also known as Naḥvī, Ghirnātī (Granadian), Ceyyānī, and Nafzī. He took lessons in Granada from great scholars such as Abd al-ḥaķ b. Ali al-Anṣarī, Abū Ḥasan al-Ubbezī, Abū Cafer Aḥmed b. Ibrahīm b. Zubair, Ibn Abū al-Ahvas and became a proficient scholar and teacher in matters such as morphology, syntax, language, commentary, hadith, methodology of Fiqh and Kalām. He wrote about 18 works in different sciences and if we mention some of that are al-Baḥr al-muhīt, al-Nahr al-mād, Tuhfat al-arīb bimā fī al-Qur'ān min al-gharīb and some of his works have reached to our time and some of those did not. Abū Ḥayyān left Andalus for various reasons and visited many centers of science and eventually continued his scientific activities in Cairo. Abū Hayyān, who is a great interest in learning languages, has learned Turkish language with the other popular languages ​​such as Persian, Amharic and Himyarite language and written books about these languages. His mainly works about Turkish language are the Kitāb al-Idrāk li-lisān al-Atrāk, Zehv al-mulk fi naḥv al-Turk, al-Af'al fi lisān al-Turk and al-Durret al-mudiyye fi lughat al-Turkiyye. These works did not reach to our days except Kitāb al-Idrak. Kitāb al-Idrāk consists of three sections, namely introduction, dictionary which includes 2200 words, and grammar that is composed of morphology and syntax and this book which is known as al-Idrāk is written in the Turkish which is spoken in XIV-XVI century tongue and named as Middle Turkish Period-Mamluk Kipchak Turkish. The first chapter begins with basmala and continues with detailed his genealogy, personal record, praise to Allah and salawat and salaam to Prophet Muhammad. After this introduction, it is explained the intention of writing this work. The second chapter is a dictionary which the words are explained in alphabetical order. Although Abū Ḥayyān speaks about 23 letters in the Kipchak alphabet, he does not explain the words related to all, but examines 19 items. In this dictionary, it does not take part some letters, that is letters sā, zāl, zā (letters of lips which is written in English th); letters dâd, ayn, fa (letters of throat) which Arabs use. In the third chapter, there is a part of the tasrif (knowledge of morphology) which is generally called knowledge of morphology today. In this section, it is dealt with about the types of words namely, name of diminutive, name of belonging name, plural, agent name, passive name, exaggerated factor name, infinitive, name indicating the location, name of device, arbitrary name, and idâd (which adds are derivation of noun from name like lık, lik at the end of the word) and then it comes to the end with shadda. Section of syntax which is called by the author as consisted of compound and is prepared according to systematic of Arabic grammar begins with the sentence structure in Kipchak language. After that it continues with definite-ambiguous names, verb (orders, past, imperfect verbs), subject-predicate in nominal sentence, nevāsiḫ (additional actions helped change the meaning of the noun phrase), Arabic leyte which express by the actual wish mold and the like, such as two mef'ūl area of ​​the heart of verbs in Arabic told (I think) were deaf ( Turkmen thinks he), acts like it yet scientists (verb phrase in), acts offender (verb-subject), the abutment of the verb nefiy prepositions, prepositions, the nehiy (ban), passive verbs and naib-i fail (so-called subject); other elements of the sentence, called the act müteallakat are: cognate accusativ, direct object, time period (time complement), the envelope space (located complement), state (envelope), causative object, the exception, the specification, conflict of laws, the annexation, the oat, the dependencies: adjective, conjunction, confirm, the apposition; conditional structure. After these, he mentions to letters of meanings (huruf al-maani), and concludes this chapter with information about the date, place, and name of the author of the book. Abū Hayyān used induction method in the book. Since he gave the forms of the words in double, then the triple, quadruple, quintet and other forms. He tried to teach the pronunciation of words by explaining the etymology of word sand the changes of the voices. He examined the words which are synonyms/ contrasted, synonym voice, singular/plural, and words that are passed by foreign languages into Turkish dialects then they are turned into Turkish word structure; brought out witnesses from proverbs and poetries. As a result, in this work, which consists of dictionary and grammar sections, it can be said that it is used predominantly in linguistic information - translation method . (shrink)

Research exploring how students develop their perspectives on religious moderation through reading and understanding the Qur’an is underexplored. This study aims to investigate students’ religious literacy tenet as a process of constructing meaning about religious moderation from the verses of the Qur’an. The participants involved were three students with an excellent ability to read the Qur’an and who had a great interest in the study of the Qur’an. The data were collected through the process of reading the verses of the (...) Qur’an and its textual and contextual translation. The results of this study indicate that students with high translation amendments tend to have more ability to interpret the verses of the Qur’an widely as a form of verbalisation of thoughts.Contribution: This study provides clarification on student interactions, the interpretation process and the construction of the meaning of the verses of the Qur’an. Furthermore, the results of this study encourage lecturers to reconstruct the process of learning to read the Qur’an at the university level. (shrink)

What and how to teach religious moderation at the undergraduate level still concerns academics. This study aims to explore the perceptions of lecturers and students about the objectives, content, and strategies used in learning religious moderation. This study uses a multiple-case exploratory design with a qualitative approach. Data were collected through interviews with eight lecturers and 15 students from public and Islamic universities in Indonesia. Data analysis in this study used conventional content analysis methods with an inductive coding process. The (...) first two authors analysed data, and their agreement was calculated using Cohen’s kappa of 0.90. As a result, participants said that the ultimate goal of learning moderation in religion is to teach students about aligning views on religion and non-religion. The content that needs to be taught early and as a firm root of religious moderation is the internal harmony of religious communities. Finally, the development of campus culture can be an alternative model to internalise the values of religious moderation. Contribution: Overall, this research helps us to understand what kind of religious moderation learning we want to introduce in Indonesian universities. (shrink)

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.

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)

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

"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)

Selected aphorisms -- Enumeration of the sciences, chapter 5 -- Book of religion -- The harmonization of the two opinions of the two sages: Plato the Divine and Aristotle.

Deliverance from error and attachment to the Lord God of Might and Majesty. [al-Munḳidh min al-ḍalāl]--The beginning of guidance. [Badāyat al-hidāyah].

De scientiis: translation by Gerard of Cremona of (romanized: Ibsā al-ʻulūm)--De intellectu et intellecto: anonymous translation of (romanized: Risālah fi al-ʻaql).

The Buyide wezir Abū I-Faḍl Ibn al-‘Amīd became famous as a poet and expert in epistolary literature, but also as a scholar and scientist. His letters, published here together with translation, commentary and complete glossary, inform us on questions of meteorology, physics, mechanics and psychology.