Brief Bibliographic Guide in Medieval and Post-Classical Islamic Philosophy and Theology (2016-2017)
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The Application of Ibn Khaldun's Theory Of
Middle-East Journal of Scientific Research 11 (9): 1232-1237, 2012 ISSN 1990-9233 © IDOSI Publications, 2012 DOI: 10.5829/idosi.mejsr.2012.11.09.227010 Ibn Khaldun’s Theory of ‘Asabiyyah and its Application in Modern Muslim Society 1Asyiqin Abdul Halim, 2Mohd Roslan Mohd Nor, 2Ahmad Zaki Berahim Ibrahim and 2Faisal Ahmad Faisal Abdul Hamid 1Department of Theology and Religion, ERI Building, University of Birmingham, Edgbaston, Birmingham B15 2TT, United Kingdom 2Department of Islamic History and Civilization, Academy of Islamic Studies, University of Malaya, 50603 Kuala Lumpur, Malaysia Abstract: The theory of ‘Asabiyyah propounded by Ibn Khaldun is the centre of his concept of al-‘umrân, which according to him has influenced the rise and fall of certain dynasties or states. This study will examine Ibn Khaldun’s theory of ‘Asabiyyah and the application of this theory within the modern Malaysian Muslim community. Certain dynasties or states were built on the notion of ‘Asabiyyah including Muslim governments in various regions of the world. However, Muslims these days are facing different challenges within this understanding of ‘Asabiyyah. These include integration, disunity within the same group, problems of immorality, criminality, social and internal and external problems. This study implies that addressing the issue of ‘Asabiyyah is a key to find solution to the malaise of the nation. Key words: Ibn Khaldun % Theory of ‘Asabiyyah % Modern Muslim society % Malay community % Nation building INTRODUCTION wanted to uphold and preserve the truth of religion. Groups of reformists and revivalists emerged to oppose Throughout Muslim history, governments have these ruling governments and as a result Muslims grew risen and fallen and been replaced by one after another. -
Classical Age”
THE CULTURE OF DIVERSITY AND MUTUAL UNDERSTANDING IN ARAB ISLAMIC THOUGHT DURING THE “CLASSICAL AGE” Said Bensaid al Alaoui I – Introduction he “Classical Age” – in the sense that we use the term – refers to the period between the birth Tof Arab Islamic culture and the stage when it reached the pinnacle of its power and prosperity. Today we usually describe it as the “Arab Islamic heritage”. When we consider that heritage, we find that – regardless of how dynamic and productive it has been at certain times during the course of its existence – we are unable to place it in a particular historical period. For example, while we can say that “’Asr al Tadris” (the “Age of Scholarship”) saw the birth and burgeoning of numerous branches of Islamic knowledge – all of them related to the Holy Qur’an and the Sunnah of the Prophet (particularly Hadith) – it would also be true to say that numerous other sciences associated with the Islamic heritage did not reach their zenith until later, when they began to emerge fully fledged in various parts of the Islamic world. Academic from Morocco. 35 THE CULTURE OF DIVERSITY AND MUTUAL UNDERSTANDING IN ARAB ISLAMIC It would also be wrong to tie the heritage exclusively to “’Asr al Tadwin” (the “Age of Literary Output”), since this would ignore the numerous Islamic sciences that saw the light of day during the fourth and fifth centuries AH, as well as the previously unrecognized centres of learning – such as Cairo, Cordoba and Fez (to name but a few) – in which those sciences came to fruition. -
Bibliography
Bibliography Archival Sources Ars¸ivi, Bas¸bakanlık Osmanlı (BOA) FO 195/237; 1841 FO 248/114 India Offi ce G/29/27. In Arabic Afghani, Ahmad al-. Sarab fi Iran: Kalima Sari‘a hawla al-Khumayni wa-Din al-Shi‘a, n.p., 1982. ‘Alawi, Hasan al-. Al-Shi‘a wal-Dawla al-Qawmiyya fi al-‘Iraq 1914–1990, n.p., 1990. Alusi, Shukri al-. al-Misk al-Adhfar, Baghdad: al-Maktaba al-‘Arabiyya, 1930. Alusi, Shihab al-Din Mahmud al-. Al-Tibyan fi Sharh al-Burhan, 1249/1833. Amin, Muhsin al-. A‘yan al-Shi‘a, Sidon, vol. 40, 1957. Bahr al-‘Ulum, Muhammad Sadiq. “Muqaddima,” in Muhammad Mahdi b. Murtada Tabataba’i, Rijal al-Sayyid Bahr al-‘Ulum al-Ma‘ruf bil-Fawa’id al-Rijaliyya, Najaf: n.p, 1967. Din, Muhammad Hirz al-. Ma ‘arif al-Rijal fi Tarajim al-‘Ulama’ wal-Udaba’, Najaf, vol. 1, 1964–1965. Dujayli, Ja‘far (ed.). Mawsu‘at al-Najaf al-Ashraf, Beirut: Dar al-Adwa’, 1993. Fahs, Hani. Al-Shi‘a wal-Dawla fi Lubnan: Malamih fi al-Ru’ya wal-Dhakira, Beirut: Dar al-Andalus, 1996. Hamdani al-. Takmilat Ta’rikh al-Tabari, Beirut: al-Matba‘at al-Kathulikiyya, 1961. Hawwa, Sa‘id. Al-Islam, Beirut: Dar al-Kutub, 1969. ———. Al-Khumayniyya: Shudhudh fi al-‘Aqa’id Shudhudh fi al-Mawaqif, Beirut: Dar ‘Umar, 1987. ———. Hadhihi Tajribati wa-Hadhihi Shahadati, Beirut: Dar ‘Umar, 1988. Husri, Sati‘ al-. Mudhakkirati fi al-‘Iraq, 1921–1941, Beirut: Manshurat dar al- Tali‘a, 1967. Ibn Abi Ya‘la. Tabaqat al-Hanabila, Cairo: Matba‘at al-Sunna al-Muhammadiyya, 1952. -
Radical Education Workbook in Britain in 2010
RADICAL EDUCATION WORK- BOOK CONTENTS Introduction1Self-Organisation TheMakingoftheWorkbook 2 FreeUniversityofLiverpool 19 HowtoUsetheWorkbook? 2 WorkerEducation 20 WhoMadetheWorkbook? 2 Self-Reliance:DiscussionontheUniversityofIslam 21 OpenArchive:56AInfoshop 22 ChallengingImposedCurricula Funding 23 Anti-ImperialEducation 4 X-Talk 24 SexandRelationshipsEducation 5 CitizenshipEducation 6 UsingthePedagogiesoftheOppressed L’EcoleModerne 8 PopularEducationandGuerillaWar(ElSalvador) 26 TheImage 27 Collectivity Power/Occupation 28 CircleTime 11 AFreirianPedagogyfortheEsolClassroom 30 EducationAgainstEmpire 12 BodyPedagogy 32 Collectivity 14 DoubtinGroups 15 ReadingList 33 DemocracyinSchools 16 2 Introduction Asacollectiveofstudentsandeducatorsworking Thisabsenceofcriticalapproachestocurriculum The‘Radical’inRadicalEducation inadiversityofsettings,fromprimaryschools alsoexistswithinsocialmovementsthemselves. Ouruseofthetermradicalisnotmeanttomake touniversities,socialcentrestoswimmingpools, Wheremanyradicalbookshopshaveextensive grandclaimsofpoliticalpurity,nortobeoff- andstraddlingthisworkwithourinvolvement sectionsofpoliticalanalysistheyrarelyhave puttingforthosewhodon’tthinkofthemselves instrugglesontheEducationfront,wefound sectionsoncommunityorganising,popular as‘radicals’.Itisusedprovisionallytomark ourselvespoorlyeducatedinthehistoriesof education,radicalresearchortheirhistories. outaterrainofpracticethatincludespopular radicaleducationthathavecirculatedintheUK Manymovementorganisersarenotawareofthese educationandresearch,militantorco-research, -
Ibn Arabî and His Interpreters Part II: Influences and Interpretations
1 [‘Ibn Arabî and His Interpreters,’ Part II-A. In Journal of the American Oriental Society, pp. 733-756. Part II-B appeared in JAOS vol. 107 (1987), pp. 101-119.] Ibn Arabî and His Interpreters Part II: Influences and Interpretations James Winston Morris Institute of Ismaili Studies, Paris SUMMARY: Part II of this article, to he concluded in JAOS 107.1, surveys some representative lines of interpretation and influence of Ibn ‘Arabî's work among subsequent Islamic mystics and thinkers (and their critics) as they are revealed in recent translations. Their comparison with Ibn ‘Arabî's own writings brings out (1) the intellectual and institutional conditions underlying the creative aspects of the Shaykh's work and accounting for its phenomenal spread; (2) important aspects of his writing and teaching often neglected by his later interpreters; and (3) the remarkable diversity, selectivity, and autonomous development of subsequent Sufi traditions as they transformed and adapted his works in light of their own concerns. This half deals with a famous treatise (by Balyânî) representing the "monistic" Sufism of Ibn Sab‘în (and its many critics); an interesting apocryphal work (actually by a later Qâdiri writer); the influential Persian works of Nasafî; and the decisive role of the metaphysically oriented teachings of Ibn ‘Arabî's disciple and son-in-law S. Qûnawî and his successors. INTRODUCTION Paraphrasing Whitehead's famous remark about Plato—and with something of the same degree of exaggeration—one could say that the history of Islamic thought subsequent to Ibn ‘Arabî (at least down to the 18th century and the radically new encounter with the modern West) might largely be construed as a series of footnotes to his work. -
Bibliography of Medieval Islamic Philosophy D
BIBLIOGRAPHY OF MEDIEVAL ISLAMIC PHILOSOPHY D. BLACK, CPAMP PROSEMINAR: APRIL 6, 2009 Reference works covering Islamic philosophy A Companion to Philosophy in the Middle Ages. Ed. J. Gracia and T. Noone. Malden, Mass.: Blackwell, 2003. (Includes entries on major Islamic figures known to the West.) The Dictionary of Literary Biography, Vol. 115: Medieval Philosophers. Ed. Jeremiah Hackett. Detroit and London: Bruccoli, Clark, Layman, 1992. (Includes many of the major figures among medieval Islamic philosophers.) Encyclopedia of the History of Arabic Science. Ed R. Rashed and R. Morelon. London and New York: Routledge, 1996. Encyclopaedia Iranica. Ed. Ehsan Yarshater. New York: Routledge and Kegan Paul; Bibliotheca Persica Press, 1982–. (Excellent articles on Avicenna and Farabi; best overview of the latter’s biography.) The Encyclopaedia of Islam.1 5 vols. Leipzig and Leiden, 1913–38. The Encyclopaedia of Islam.2 Leiden, 1954–. Encyclopedia of Religion. Ed. M. Eliade. New York: Macmillan, 1987. (Good articles on both philosophers and mutakallimūn.) The Encyclopedia of Philosophy. Ed. Paul Edwards. New York: Macmillan, 1967. (Contains some articles on Islamic philosophy.) The Routledge Encyclopedia of Philosophy. Ed. Edward Craig. 10 vols. London and New York: Routledge, 1998. (Has a full complement of articles on Islamic philosophy, both by figures and by areas of philosophy. Somewhat uneven.) The Stanford Online Encyclopedia of Philosophy. First round of articles on Arabic-Islamic Philosophy is now online. Indices and Bibliographies By far the best bibliographies are those of Druart and Marmura, now being regularly updated online by Druart. In researching any topic in the field, the best course of action is probably to begin with Butterworth and the Druart-Marmura articles and then check out Druart’s updates for more recent material. -
Inheritance According to the Five Schools of Islamic Law
Published on Books on Islam and Muslims | Al-Islam.org (https://www.al-islam.org) Home > Inheritance according to the Five Schools of Islamic Law Inheritance according to the Five Schools of Islamic Law Volume 7 of 8 Author(s): Allamah Muhammad Jawad Maghniyyah [3] Publisher(s): Islamic Culture and Relations Organisation [4] This work on the Shariah or Islamic Law offers a comparative study of the Divine Law that, according to authentic Islamic doctrines, embodies the Will of God in society. In the Islamic world view, God is the ultimate legislator. The five major schools that are used in the comparison are: Hanafi, Hanbali, Shafi’i, Maliki and Jaf’ari. The present book, vol. 7 of 8, is dedicated to dissecting the intricate ways of Inheritance, the conditions and situations that may occur. The issue is presented according to the five Schools of thought. Category: Sunni & Shi’a [5] General [6] Topic Tags: Inheritance [7] Islamic Laws [8] Miscellaneous information: Inheritance according to the Five Schools of Islamic Law Volume 7 of 8 Muhammad Jawad Maghniyyah Publisher: Department of Translation and Publication, Islamic Culture and Relations Organization, Address: P.O. Box 14155 - 6187 Tehran Islamic Republic of Iran 1st Edition 1417 A. H. (1997) Circulation: 3000 Featured Category: Debates & discussions [9] Resources for Further Research [10] Responses to Misconceptions [11] Rules Concerning the Heritage The Heritage The heritage (al-tarikah) comprises the following things: 1. That which the deceased owned before his death in the form of: a) tangible property, b) debts, c) any pecuniary right, e.g. the right consequent to tahjir (demarcation of ownerless vacant land with an intention of cultivating it), where he intends to cultivate ownerless vacant land and demarcates it by constructing a wall or something of the kind, thus acquiring a right to cultivate it in preference to others; or an option (haqq al-khayar) in a contract of sale; or the right of pre-emption; or the right of retaliation (qisas ) for murder or injury, where he is a guardian of the victim (e.g. -
Philosophy As a Path to Happiness
CORE Metadata, citation and similar papers at core.ac.uk Provided by Helsingin yliopiston digitaalinen arkisto Philosophy as a Path to Happiness Attainment of Happiness in Arabic Peripatetic and Ismaili Philosophy Janne Mattila ACADEMIC DISSERTATION To be publicly discussed, by due permission of the Faculty of Arts at the University of Helsinki in auditorium XII, University main building, on the 13th of June, 2011 at 12 o’clock. ISBN 978-952-92-9077-2 (paperback) ISBN 978-952-10-7001-3 (PDF) http://ethesis.helsinki.fi/ Helsinki University Print Helsinki 2011 2 Abstract The aim of this study is to explore the idea of philosophy as a path to happiness in medieval Arabic philosophy. The starting point is in comparison of two distinct currents within Arabic philosophy between the 10th and early 11th centuries, Peripatetic philosophy, represented by al-Fārābī and Ibn Sīnā, and Ismaili philosophy represented by al-Kirmānī and the Brethren of Purity. These two distinct groups of sources initially offer two contrasting views about philosophy. The attitude of the Peripatetic philosophers is rationalistic and secular in spirit, whereas for the Ismailis philosophy represents the esoteric truth behind revelation. Still, the two currents of thought converge in their view that the ultimate purpose of philosophy lies in its ability to lead man towards happiness. Moreover, they share a common concept of happiness as a contemplative ideal of human perfection, merged together with the Neoplatonic goal of the soul’s reascent to the spiritual world. Finally, for both happiness refers primarily to an otherworldly state thereby becoming a philosophical interpretation of the Quranic accounts of the afterlife. -
Self-Directed Learning: Status of Final Year Students and Perceptions of Faculty Leadership in a Nigerian Medical School – a Mixed Analysis Study
Self-directed learning: Status of final year students and perceptions of faculty leadership in a Nigerian medical school – a mixed analysis study. Timothy Eyo Nottidge Supervisor: Dr Alwyn Louw A Research Assignment Submitted in Partial Fulfilment for the Degree of Master of Philosophy in Health Sciences Education, University of Stellenbosch December 2014 Stellenbosch University http://scholar.sun.ac.za DECLARATION By submitting this thesis electronically, I declare that the entirety of the work contained therein is my own original work, that I am the sole author thereof (save to the extent explicitly otherwise stated), that reproduction and publication thereof by Stellenbosch University will not infringe any third party rights and that I have not previously in its entirety or in part submitted it for obtaining any qualification. Date: September, 2014 Copyright © Stellenbosch University All rights reserved 2 Stellenbosch University http://scholar.sun.ac.za List of abbreviations SDL – Self-directed learning COHUU – College of Health Sciences University of Uyo MDCN – Medical and Dental Council of Nigeria COMUI – College of Medicine, University of Ibadan SRSSDL – Self-rating scale for self-directed learning SRL – Self-regulated learning PBL – Problem-based learning CanMEDS – a Physician competency framework developed by the Royal College of Physicians and Surgeons of Canada Definitions The following words used in this report are defined to provide an easier grasp of its context: Perception “A particular way of understanding or thinking about something”. (Macmillan English Dictionary, 2002) Provost (University of Uyo perception) The chief executive officer of the college of health sciences Faculty The members of both the basic and clinical faculty leadership, who participated in the focus group discussion. -
Islamic Influences in Lull's Logic
ISLAMIC INFLUENCES IN LULL'S LOGIC CHARLES LOHR Universitat de Freiburg ilB I. IDEAS DERIVING FROM ARABIC LOGIC That Ramon Lull was, at the beginning of his career, strongly influenced by the Islamic tradition of Aristotelian logic is an incontrovertible fact. One of the very first works which Lull composed was the Compendium lo- gicae Algazelis, a compendium based on a treatise on logic written by al- Ghazáli, a Persian theologian roughly contemporary with Anselm of Canter- bury. Some years ago, I was able to show that Lull based this work on the treatise on logic from al-Ghazáli's Maqüsid al-falüsifa, an Aristotelian ency- clopedia based in turn on Avicenna's Persian Dünish nümeh. The works of Avicenna and al-Ghaziili are both made up of three treatises: logic, meta- physics, and natural philosophy. Al-Ghazáli's intention in making his adap- tation of Avicenna's work was to refute its teaching, a task he undertook in his celebrated Tahüfut al-falüsifa or <cDestructionof the Philosophers,,. We do not know whether Lull was acquainted with al-Ghazáli's intention nor whether ke knew the Tahüfut al-tahüfut or ccDestruction of the Destruc- tionn of Averroes which it called forth. His work covered, in any event, only the section on logic. His compendium was based on the Arabic original of Al-Ghazáli's work and was itself composed in Arabic. In its original form it seems to have been arranged in three sections: 1) On Universals, 2) On Pro- positions. 3) On Argumentation, following the division of logic according the three operations of the mind which had been introduced by Avicenna. -
An Analysis of Gifted Education Curriculum
VANTASSEL-BASKA AND BROWN 4 AN ANALYSIS OF Chapter GIFTED EDUCATION CURRICULUM MODELS BY JOYCE VANTASSEL-BASKA AND ELISSA F. BROWN Much of gifted education as a field rests on the approaches that are used to serve gifted students in schools and other con- texts. Consequently, the importance of programmatic and cur- riculum models cannot be overestimated. The purpose of this chapter is to systematically review existing program/curriculum models in the field and to determine the evidence for their use and their effectiveness with gifted populations. Although origi- nally conceived as a study more than a decade ago, the models contained herein have been updated with more recent research support as it has become available and as related work on appro- priate curriculum for the gifted has been conceptualized. History of Curriculum Models The history of curriculum development for the gifted has been fraught with problems, similar to the general history of cur- riculum development in this country. Some of the most success- ful curriculum models for gifted learners have been developed 107 108 METHODS AND MATERIALS FOR TEACHING THE GIFTED based on acceleration principles for advanced secondary students (VanTassel- ROWN B Baska, 1998). Many educators worldwide perceive the International Baccalaureate (IB) program and the College Board’s Advanced Placement (AP) program as rep- AND resenting the highest levels of academic attainment available. These programs are ASKA thought to provide important stepping stones to successful college work because -B they constitute the entry levels of such work. Thus, one approach to curriculum development for the gifted may be seen as a “design down” model, where all ASSEL T curricula at the K–12 level are organized to promote readiness for college and the AN V process is both accelerated and shortened along the way for the most apt. -
The Agent Intellect As" Form for Us" and Averroes's. Critique of Al-Farabi
Tópicos, Revista de Filosofía ISSN: 0188-6649 [email protected] Universidad Panamericana México Taylor, Richard C. The Agent Intellect as "form for us" and Averroes's. Critique of al-Farabi Tópicos, Revista de Filosofía, núm. 29, 2005, pp. 29-51 Universidad Panamericana Distrito Federal, México Available in: http://www.redalyc.org/articulo.oa?id=323027318003 How to cite Complete issue Scientific Information System More information about this article Network of Scientific Journals from Latin America, the Caribbean, Spain and Portugal Journal's homepage in redalyc.org Non-profit academic project, developed under the open access initiative The Agent Intellect as "form for us" and Averroes's Critique of al-FarabT Richard C. Taylor Marquette University This article explicates Averroes's understanding of human knowing and abstraction in this three commentaries on Aristotle's De Anima. While Averroes's views on the nature of the human material intellect changes through the three commentaries until he reaches is famous view of the unity of the material intellect as one for all human beings, his view of the agent intellect as 'form for us' is sustained throughout these works. In his Long Commentary on the De Anima he reveals his dependence on al-Farabi for this notion and provides a detailed critique of the Farabian notion that the agent intellect is 'form for us' only as agent cause, not as our true formal cause. Although Averroes argues that the agent intellect must somehow be intrinsic to us as our form since humans 2tieper se rational and undertake acts of knowing by will, his view is shown to rest on an equivocal use of the notion of formal cause.