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Guerra E Poder Na Europa Medieval Das Cruzadas À Guerra Dos 100 Anos
GUERRA E PODER NA EUROPA MEDIEVAL DAS CRUZADAS À GUERRA DOS 100 ANOS. JOÃO GOUVEIA MONTEIRO COORD. MIGUEL GOMES MARTINS PAULO JORGE AGOSTINHO IMPRENSA DA UNIVERSIDADE DE COIMBRA COIMBRA UNIVERSITY PRESS Versão integral disponível em digitalis.uc.pt da capital de Oviedo para Leão, em inícios do século X. Timidamente, a resistência cristã começa então a assumir uma postura mais ofensiva e 114 a ameaçar os territórios dominados pelo Islão, avançando também contra algumas regiões que até então se encontravam em poder de caudilhos de fronteira ou sem o controlo de qualquer autoridade político-militar. São avanços lentos mas que, não obstante, ajudam a consolidar cada vez mais a posição do — agora, assim designado — reino de Leão. O desmembramento do Califado de Córdova, pulverizado logo a par- tir dos primeiros anos do século XI em pequenos reinos independentes, as taifas, veio alterar substancialmente o equilíbrio político-militar até aí existente na Península Ibérica entre cristãos e muçulmanos. É precisamente este contexto de fragmentação e consequente enfraquecimento do al-Andalus que irá permitir às forças de Afonso VI de Leão (1065-1109) avançar de forma fulgurante até à linha do Tejo, levando a cabo, em 1085, a conquista da cidade de Toledo, antiga capital do reino visigodo da Hispânia. Pela pri- meira vez desde 711, a balança pendia claramente para o lado dos exércitos oriundos do Norte. Foi, no entanto, uma supremacia de muito curta duração. Conscientes da situação frágil em que se encontravam, alguns dos reinos taifas decidem pedir ajuda militar à dinastia magrebina dos Almorávidas, cujos contingentes, desembarcados em Algeciras em junho de 1086 e coligados, entre outros, com os exércitos sevilhanos de al-Mutamid, a que se somou o apoio de forças provenientes das cidades de Málaga e de Badajoz, infligem uma pesada derrota à hoste leonesa na Batalha de Zalaca (ou Sagrajas), ferida no dia 23 de outubro desse mesmo ano, nas imediações de Badajoz. -
World Rural Observations 2017;9(2) 73
World Rural Observations 2017;9(2) http://www.sciencepub.net/rural Invulnerability in Shahnameh and the Song of the Nibelungen Mehrnoush Mehrabi [email protected] Abstract: This paper is concerned with the theme of invulnerability in Iranian and German mythology, especially in two remarkable works of literature, Shahnameh and the Song of the Nibelungen. Myths and legends are in fact the beliefs and ventures of different nations in previous ages. Legends deal with subjects such as gods, the creation of the world and the mankind, and so on. The theme of invulnerability is a major one amongst legends. This paper tries to discuss the similarities and differences of this theme in two aforesaid immortal epics. Such research on the similarities and differences of literary works will be presented as a comparative literature. [Mehrnoush Mehrabi. Invulnerability in Shahnameh and the Song of the Nibelungen. World Rural Observ 2017;9(2):73-77]. ISSN: 1944-6543 (Print); ISSN: 1944-6551 (Online). http://www.sciencepub.net/rural. 12. doi:10.7537/marswro090217.12. Keywords: Invulnerability, Shahnameh, Nibelungen, Theme, Comparative literature. Introduction For this purpose, this paper is initially going to Epic is among the eldest literary forms and is briefly define the concept of comparative literature, only visible in the literature and culture of the people and providing concise information regarding both with old history and ancient myth. Undoubtedly, “ epics, it tries to study and analyze the gift of Shahnameh is the best and most remarkable epic invulnerability. Then, it is going to scrutinize the poetry in the literature of the world that deals with similarities and differences of the role of invulnerable heroic deeds” (Kazazi1372:188). -
Muhammadﷺ È Davvero Profeta Di
è davvero ﷺMuhammad Profeta di Dio Prove, indizi e miracoli che dimostrano e la sua ﷺ l’investitura profetica di Muhammad venuta come sigillo dei profeti e messaggeri Redatto da: Muhammad As-Sayyd Muhammad è davvero Profeta di Allah ﷺMuhammad O Profeta, ti abbiamo mandato come testimone, nunzio e ammonitore, che chiama ad Allah, con il Suo permesso; e come lampada che illumina. E da' ai credenti la lieta novella che per loro c'è una grande grazia di Allah; (Corano, Sura al-Ahzab vv. 45-47) Traduzione e adattamento a cura di: Abu Ismail al-Jabali Per suggerimenti, domande o segnalazione di errori potete scrivere un messaggio all’indirizzo mail: [email protected] - [email protected] 2 è davvero Profeta di Allah ﷺMuhammad Sommario INTRODUZIONE: 7 9 ﷺLA MISSIONE DI MUHAMMAD 10 ﷺEVIDENZE E PROVE A CONFERMA DELLA PROFEZIA DI MUHAMMAD 10 ﷺ LA PRIMA PROVA: il credo con cui è giunto Muhammad, il Prescelto LA SECONDA PROVA: La casa antica, la nobile Ka’ba 23 [La storia di Abrahah e la fine dell’idolatria] 23 [I favori che Allah ha riservato alla Casa Antica] 25 e la promessa di suo nonno di sacrificare il ﷺLA TERZA PROVA: la nascita del profeta Muhammad figlio, Abdullah 28 il suo status prima e dopo ;ﷺLA QUARTA PROVA: Il lignaggio e le qualità del Profeta Muhammad l’inizio della profezia 30 30 [ﷺIl lignaggio del profeta di Allah] 33 [ﷺLe qualità del Profeta Muhammad] [L’invito all’Islam e il suo analfabetismo] 36 LA QUINTA PROVA: la prontezza nell’applicare le cose a cui invita e il suo costante ricordo di Allah 37 LA SESTA -
International Mevlana Symposiuın Papers
International Mevlana Symposiuın Papers ,. Birleşmiş Minetler 2007 Eğitim, Bilim ve Kültür MevlAnA CelAleddin ROmi Kurumu 800. ~um Yıl Oönümü United Nations Educaöonal, Scientific and aoo:ı Anniversary of Cu/tura! Organlzatlon the Birth of Rumi Symposium organization commitlee Prof. Dr. Mahmut Erol Kılıç (President) Celil Güngör Volume 3 Ekrem Işın Nuri Şimşekler Motto Project Publication Tugrul İnançer Istanbul, June 20 ı O ISBN 978-605-61104-0-5 Editors Mahmut Erol Kılıç Celil Güngör Mustafa Çiçekler Katkıda bulunanlar Bülent Katkak Muttalip Görgülü Berrin Öztürk Nazan Özer Ayla İlker Mustafa İsmet Saraç Asude Alkaylı Turgut Nadir Aksu Gülay Öztürk Kipmen YusufKat Furkan Katkak Berat Yıldız Yücel Daglı Book design Ersu Pekin Graphic application Kemal Kara Publishing Motto Project, 2007 Mtt İletişim ve Reklam Hizmetleri Şehit Muhtar Cad. Tan Apt. No: 13 1 13 Taksim 1 İstanbul Tel: (212) 250 12 02 Fax: (212) 250 12 64 www.mottoproject.com 8-12 Mayıs 2007 Bu kitap, tarihinde Kültür ve yayirı[email protected] Turizm Bakanlıgı himayesinde ve Başbakanlık Tamtma Fonu'nun katkılanyla İstanbul ve Konya'da Printing Mas Matbaacılık A.Ş. düzerılenen Uluslararası Mevhiııfı Sempozyumu bildirilerini içermektedir. Hamidiye Mahallesi, Soguksu Caddesi, No. 3 Kagıtlıane - İstanbul The autlıors are responsible for tlıe content of tlıe essays .. Tei. 0212 294 10 00 "W e are the inheritors of the lig ht of Muhammad": Rumi, ada b, and Muhammadan intimacy ümid Safi 1 lran 1 WlLL begin by two stories about relations between Mawlana and his do se companions, each revealing one facet of his un derstanding of the Prophet. One day Shaykh Shas al-Din Multi (Malati?) had come to see Mawlana. -
'Abdala the Saracen' 120 Abdallah, Ahmad Bin 141 Abraham Xiii
Index 'Abdala the Saracen' 120 Amasya 14 Abdallah, Ahmad bin 141 ambassadors, see diplomats Abraham xiii Americas 3, 6, 34, 38, 42, 67, 98, Abdulhamid, Ottoman sultan 104 103, 158, 165, 167, 169-70 Abu-Lughod, Ibrahim 127 Anglo-Moroccan plans to colonise Abu Yaqub Yusuf, Almohad sultan xix 109 cannibalism 72 Aceh 167-8 gold, silver 3, 6, 157-8 Acre xiv Native Americans xviii, 131 Adams, Sir Thomas xvi Newfoundland 31 Aden 166 Renaissance 1 51 Afaya, Muhammad Nur al-Oin 127 Ancona 161 Africa 17, 38, 42 Andalucia 109, 118, 119, 126 trade in: gold 12, salt 31, slaves Anderson, Perry 154 12, 31 Angelovic, Mahmud Pasha 159, 162 Agius, Dionisius 7 Angiolello 34 Ahmad al-Mansur, Mulay 128, 137 Anguillara, Virginia Orsini dell' 162 negotiates with England xix d'Anjou, Due 105 Ahmed I, Ottoman sultan 1 7 Ankara 94, 96 Aisha, Abdallah bin 135, 141 Antarctic 38 Akbar, Mughal emperor 156, 168 Antioch, battle of 54 AI Khidr 53 Antun, Farah 109, 110 Albertus Magnus 110 Antwerp 100 Alcazar, battle: Wadi al-Makhazen Apollo 52 128, 137 Aquinas, Thomas 110, 119 Aleppo 17, 30, 73,98 Arabic Alexander the Great 53, 157, calligraphy 143 158, 163 jurisprudence 21 Alexandria 17, 30, 31, 32, 35, 71, 75, language ix, 9, 15, 110, 113 79, 81, 135, 138 poetry 116-20 Alfonso VI, king of Castile ix Semitic 111 algebra x manuscripts 6, 9, 10, 67, 97, 99, Algeria, Algerians 101, 102, 128-9, 113, 120, 121 135, 136 translation into Spanish ix corsairs 12 at Cambridge university xvi Algiers 101, 134, 136 at Bibliotheque Nationale 10 Danish attack 130, 13 7 learning ix-xii, -
375 Wilson, EJ, Dinkha, S., Hunayn Ibn Ishaq's
REVIEW ESSAY Wilson, E.J., Dinkha, S., Hunayn Ibn Ishaq’s “Questions on Medicine for Students”. Transcription and Translation of the Oldest Extant Syriac Version (Vat. Syr. 192). Studi e testi, 459. Città del Vaticano: Biblioteca Apostolica Vaticana, 2010. xxiii + 615 pp., facsims. GRIGORY KESSEL, PHILIPPS UNIVERSITÄT - MARBURG “Opuscule couvrant seulement quelques feuillets de manuscrits, l’Isagoge se trouve au centre de difficultés de tous ordres et continue à faire l'objet de multiples interprétations.”1 This statement was pronounced by Danielle Jacquart, a prominent historian of Medieval medicine, with regard to a Latin version of the medical treatise Questions on Medicine for Students (hereafter: Questions), the Syriac text of which is provided in the volume under review. As the review will demonstrate, the Syriac version of the text despite its undisputed importance, is also not destined to occupy the place it deserves, but this time it is because of the printed edition. unayn ibn Isāq (808-873) is a chief representative of the Greek-Arabic translation movement that produced a whole body of translations of Greek scientific literature.2 Being mainly involved in translation activity, unayn also authored a number of original treatises, many of which (written in both Syriac and Arabic) fell into oblivion. The disappearance of texts produced by unayn does not provide evidence for their lack of popularity in the following centuries. Quite to the contrary, the literary production of Ḥunayn laid a foundation (taking into consideration only the field of medicine) for the development of medical science not only in the Islamic East but also, although to a less extent, in the Latin West. -
Saudi Arabia Under King Faisal
SAUDI ARABIA UNDER KING FAISAL ABSTRACT || T^EsIs SubiviiTTEd FOR TIIE DEqREE of ' * ISLAMIC STUDIES ' ^ O^ilal Ahmad OZuttp UNDER THE SUPERVISION OF DR. ABDUL ALI READER DEPARTMENT OF ISLAMIC STUDIES ALIGARH MUSLIM UNIVERSITY ALIGARH (INDIA) 1997 /•, •^iX ,:Q. ABSTRACT It is a well-known fact of history that ever since the assassination of capital Uthman in 656 A.D. the Political importance of Central Arabia, the cradle of Islam , including its two holiest cities Mecca and Medina, paled into in insignificance. The fourth Rashidi Calif 'Ali bin Abi Talib had already left Medina and made Kufa in Iraq his new capital not only because it was the main base of his power, but also because the weight of the far-flung expanding Islamic Empire had shifted its centre of gravity to the north. From that time onwards even Mecca and Medina came into the news only once annually on the occasion of the Haj. It was for similar reasons that the 'Umayyads 661-750 A.D. ruled form Damascus in Syria, while the Abbasids (750- 1258 A.D ) made Baghdad in Iraq their capital. However , after a long gap of inertia, Central Arabia again came into the limelight of the Muslim world with the rise of the Wahhabi movement launched jointly by the religious reformer Muhammad ibn Abd al Wahhab and his ally Muhammad bin saud, a chieftain of the town of Dar'iyah situated between *Uyayana and Riyadh in the fertile Wadi Hanifa. There can be no denying the fact that the early rulers of the Saudi family succeeded in bringing about political stability in strife-torn Central Arabia by fusing together the numerous war-like Bedouin tribes and the settled communities into a political entity under the banner of standard, Unitarian Islam as revived and preached by Muhammad ibn Abd al-Wahhab. -
Jami and Nava'i/Fani's Rewritings of Hafez's Opening Ghazal
Imitational Poetry as Pious Hermeneutics? Jami and Nava’i/Fani’s Rewritings of Hafez’s Opening Ghazal Marc Toutant To cite this version: Marc Toutant. Imitational Poetry as Pious Hermeneutics? Jami and Nava’i/Fani’s Rewritings of Hafez’s Opening Ghazal. Charles Melville. The Timurid Century, 9, I.B. Tauris, 2020, The Idea of Iran, 9781838606886. hal-02906016 HAL Id: hal-02906016 https://hal.archives-ouvertes.fr/hal-02906016 Submitted on 23 Jul 2020 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. Imitational Poetry as Pious Hermeneutics? Jami and Nava’i/Fani’s Rewritings of Hafez’s Opening Ghazal Marc Toutant (CNRS Paris) He was the unique of the age (nadera-ye zaman) and a prodigy of the world (o‘juba-ye jahan). These are the first words with which Dowlatshah Samarqandi begins the notice he devotes to Hafez in his Tazkerat al-sho‘ara in 1486. Then he adds: ‘His excellence (fazilat) and his perfection (kamal) are endless and the art of poetry is unworthy of his rank. He is incomparable in the science of Qur’an and he is illustrious in the sciences of the exoteric (zaher) and the esoteric (baten).’1 Although Hafez died in 1389, his poetry was widely celebrated one century later, as shown by Dowlatshah’s eulogy. -
Mewlana Jalaluddin Rumi - Poems
Classic Poetry Series Mewlana Jalaluddin Rumi - poems - Publication Date: 2004 Publisher: Poemhunter.com - The World's Poetry Archive Mewlana Jalaluddin Rumi(1207 - 1273) Jalal ad-Din Muhammad Balkhi (Persian: ?????????? ???? ?????), also known as Jalal ad-Din Muhammad Rumi (?????????? ???? ????), and more popularly in the English-speaking world simply as Rumi (30 September 1207 – 17 December 1273), was a 13th-century Persian[1][6] poet, jurist, theologian, and Sufi mystic.[7] Iranians, Turks, Afghans, Tajiks, and other Central Asian Muslims as well as the Muslims of South Asia have greatly appreciated his spiritual legacy in the past seven centuries.[8] Rumi's importance is considered to transcend national and ethnic borders. His poems have been widely translated into many of the world's languages and transposed into various formats. In 2007, he was described as the "most popular poet in America."[9] Rumi's works are written in Persian and his Mathnawi remains one of the purest literary glories of Persia,[10] and one of the crowning glories of the Persian language.[11] His original works are widely read today in their original language across the Persian-speaking world (Iran, Tajikistan, Afghanistan and parts of Persian speaking Central Asia).[12] Translations of his works are very popular in other countries. His poetry has influenced Persian literature as well as Urdu, Punjabi, Turkish and some other Iranian, Turkic and Indic languages written in Perso-Arabic script e.g. Pashto, Ottoman Turkish, Chagatai and Sindhi. Name Jalal ad-Din Mu?ammad Balkhi (Persian: ?????????? ???? ????? Persian pronunciation: [d?æl??læddi?n mohæmmæde bælxi?]) is also known as Jalal ad- Din Mu?ammad Rumi (?????????? ???? ???? Persian pronunciation: [d?æl??læddi?n mohæmmæde ?u?mi?]). -
University of Lo Ndo N Soas the Umayyad Caliphate 65-86
UNIVERSITY OF LONDON SOAS THE UMAYYAD CALIPHATE 65-86/684-705 (A POLITICAL STUDY) by f Abd Al-Ameer 1 Abd Dixon Thesis submitted for the degree of Doctor of Philoso] August 1969 ProQuest Number: 10731674 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 10731674 Published by ProQuest LLC(2017). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 2. ABSTRACT This thesis is a political study of the Umayyad Caliphate during the reign of f Abd a I -M a lik ibn Marwan, 6 5 -8 6 /6 8 4 -7 0 5 . The first chapter deals with the po litical, social and religious background of ‘ Abd al-M alik, and relates this to his later policy on becoming caliph. Chapter II is devoted to the ‘ Alid opposition of the period, i.e . the revolt of al-Mukhtar ibn Abi ‘ Ubaid al-Thaqafi, and its nature, causes and consequences. The ‘ Asabiyya(tribal feuds), a dominant phenomenon of the Umayyad period, is examined in the third chapter. An attempt is made to throw light on its causes, and on the policies adopted by ‘ Abd al-M alik to contain it. -
A History of Ottoman Poetry
151 equal we must come down to modern times when the al- tered state of social matters renders it comparatively so much more easy for a Turkish woman to develop and express what intellectual gifts she may possess. The article on Fitnet Khanim in Fati'n Efendi's Tezkire is as usual of the slightest, and later writers such as Zihni Efendi the author of 'Famous Women', and Ahmed Mukh- tcir Efendi, who has compiled a little book entitled 'Our Poetesses,' have been able to add but little to his meagre details. This poetess, whose personal name was Zubeyde, belonged to a talented and distinguished family, her father, Mehemmed Es^ad Efendi, being Sheykh-ul-Islam under Mah- mud I, and her brother, Mehemmed Sherif Efendi, holding the same high office under '^Abd-ul-Hamid I. The father is said to have been skilled in music, an extraordinary accom- pHshmcnt in a member of the 'ulcma, while both he and his son were gifted, though in far less measure than his daughter, with poetic talent. Fitnet was unfortunate in her marriage, her husband, Dervish Efendi, who became a Qadi- ^Askcr of Rumelia under Seli'm III, being a man without ability and utterly unwortiiy of iiis brilliant wife. When it is added that I'itnct died in the year i 194 (1780), all that is known concerning her life-story has been told. 'I'lie unlucky union of the poetess with Dervish I'^feiuli lias formed a text for more than one subseijuent writer. 'I liiis '\v./.r\ Molla, who lloiiiisiud (liiiiiii; tlu' cailiri part of the niiu;t(:(:iith century, when upbraiding the 'Sphere' in hi'i Milinet-Kirslian for its ill-treat nicnl of poets as a race, marvels why this malicious powei should have niadi- 'an ass lil:i- i)(ivisli Fleiidi' the hiisbaml oj l-'itnet, aihhiij; how nilineet il \v,|-; thai she shnuld be the wile ol thai oldni.in. -
Recent Developments in the Study of Arabic Philosophy and Its Impact on the West
Recent Developments in the Study of Arabic Philosophy and Its Impact on the West: with special reference to South Italy and Sicily from Alfanus to Frederick nn Charles Burnett In respect to Arabic/Islamic philosophy, the time seems to be ripe for making syntheses. As has often been observed before, there is a major problem as to whether the subject that one is dealing with should be called 'Arabic' or 'Islamic'. The choice of adjective reflects different attitudes to the subject matter, as is exemplified in two major works in preparation. In Turkey Alparslan Acikgenc is writing a history of Islamic philosophy, in the conviction that a philosophical attitude and the basics of philosophical terminology are established already in the Meccan surahs of the Qur'an, and was developed in the Medinan surahs. This native Islamic philosophy can be seen in the kalam (dialectical theology), and it was the preexistence of lively philosophical interest and discussion that made Arabic scholars inquisitive about Greek philosophy. Greek philosophy, which they referred to as (quot ing Acikgenc) 'falsafa' was merely an episode, a subsection, of Islamic philosophy: the word was 'reserved exclusively for the manner of Greek, more specifically, Aristotelian philosophizing' whereas 'within Islamic civilization kalam was used to refer to what we call today philosophy'. On the other hand Richard Taylor and Peter Adamson are preparing 'the Cambridge Companion to Arabic philosophy.' This is conspicuous for its lack of contributers from the Islamic world (the nearest