Ẓuhūr al-amān (The advent of security) is a book on civics published during the reign of Ammanullah Khan (1919-29) as amir of Afghanistan. The book's title pays homage to the name of Ammanullah Khan himself. In its treatment of the duties of the members of Afghan society to the ruler and to each other, Ẓuhūr al-amān appears to highlight the challenges faced by Ammanullah Khan in his efforts to modernize Afghanistan. The book is divided into more than 30 short (...) chapters describing the rights and responsibilities of the ruler, of persons living within a family unit, and of members of Afghan society as a whole. Some sections, such as one on the rights that are to be afforded to the king (ḥuquq-i lazima bar padishah), are further divided into subsections. The book begins with several chapters on religious matters, including those on tauhid (the unity of God), on ʻibada (worship), and on fahm-i sharīʻat-i rasūl ʻalayhi al-salām (the sharia). Ẓuhūr al-amān was published on October 11, 1923, by the then newly established Ministry of Education. The author of the work, a religious scholar by the name of ʻAbd al-Haqq, lists his father as ʻAbd al-ʻAziz from the village of Lower Arghanda in the township of Paghman, near Kabul. He highlights, as well, his tribal affiliation with the well-known Pushtun tribe of Suleimankhel. (shrink)

Andalusī sources give abundant information on the clients, both direct and indirect, of ‛Abd al-Raḥmān I. In this article, that information is collected and analyzed within the context of the political and military activity of the first Umayyad amīr of al-Andalus.

Facing morally controversial passages in Scripture, many Muslims find themselves forced to choose between accepting the dictates of Scripture and trusting their modern moral sensibilities. Let’s call the view that our independent moral judgment is not reliable when it is in conflict with the apparent meaning of Scripture, moderate moral skepticism. Assuming the falsity of the divine command theory, I will explore the argument for moderate moral skepticism by discussing the ideas of the Mu‘tazilite theologian, Qadi ‘Abd al-Jabbar al-Hamadani (935–1025). (...) My hope is that the discussion of the ideas of ‘Abd al-Jabbar helps us to see why the argument for moderate moral skepticism is appealing and what is the best way to resist the argument. (shrink)

صدر عن المركز العربي للأبحاث ودراسة السياسات كتاب "الشرعية الديمقراطية: من التعاقد إلى التواصل، هبرماس في مواجهة رولز"، ويسلط فيه مؤلفه، عبد العزيز ركح، الضوء على أنموذجين من الإتيقا العمومية، هما النظرية الليبرالية التعاقدية كما تجسدت حصرًا في أعمال جون رولز، والنظرية التداولية القائمة على أسس فلسفة التواصل وإتيقا الحوار كما يعرضها يورغن هبرماس، والمقترحان مشروعَا شرعنة سياسية للمسار الديمقراطي، مركزًا على إبراز أوجه اختلافهما وتشابههما، مفترضًا أن الخلاف الظاهر بينهما يُخفي في العمق تداخلًا وتشابهًا كبيرين؛ إذ يمكن القول إنهما (...) أنموذج واحد صيغ بطريقتين مختلفتين، نتيجة تباين البيئتين اللتين وُضِعا فيهما، واختلاف مرجعياتهما التاريخية والثقافية. (shrink)

It would not be an overstatement to say that Mulla Sadra’s metaphysical system—commonly known as transcendent philosophy or transcendent wisdom (hikmat muta‘aliyyah)—is founded on the fundamentality of existence and the subjectivity of quiddity or whatness. I will begin this essay by drawing a rather simple picture of this principle under the title “A Common Error.” Then I will proceed by explaining its background and the reasoning supporting it, while offering a more detailed elucidation of the problem. The essay will end (...) by examining two recent interpretations that have gone to extremes in describing quiddity’s subjective nature. (shrink)

al-juzʼ 1. Min alif ilá sīn. -- al-juzʼ 2. Min shīn ilá yāʼ.

al-juzʼ 1. al-Manṭiq al-istiqrārī -- al-juzʼ 2. al-Mushkilāt al-maʻrifīyah -- al-juzʼ 3. al-Manṭiq al-riyāḍī.