The early period Ismaili jurist Al-Qādî al-Nu'mān appears as an important figure in the formation of Ismaili jurisprudence. There is very little information about Kadı Nu'mân's family, childhood, education and intellectual environment. His full name is Abû Hanîfah Nu'man b. Muhammad b. Mansûr al-Qādî at-Tamîmî Al Qayrawānî. He was born around 290/903 (late 3rd (9th) century) into an educated family in Qayravan in North Africa. There are different opinions about the sect he belonged to when he was growing up. On (...) the other hand, it is difficult to say for certain whether Nu’mān received education in the Ismaili sect due to the understanding of taqiyya in the madhhab. However, it is understood from the basic jurisprudence texts Nu’mān wrote that he most likely did not receive a Sunni education. Historians refer to him as 'Qadi Nu’mān or Abu Hanifah al-Shi'i' in order not to confuse him with the imam of the Hanafi school. Qādî Nu’mān served at different levels of the Fatimid State. Around 313/925, he entered the service of the first Fatimid caliph, Mahdi (r. 909-934 CE/297-322 AH), as a copyist and secretary. During the reigns of the third caliph Mansur and the fourth Fatimid caliph Mu’izz (d. 365/975), Qādî Nu’mān first served as a judge in Tripoli and then in Mansouriya, the Fatimid capital. After the Fatimids conquered Egypt and the center of government was moved to Cairo, Qādî Nu’mān was appointed by the fourth caliph Mu’izz as the head of the appellate courts (maẓālim). Qadi Numans career was at the peak in the period of Caliph Muiz. Qādî Nu’mān worked as a judge in the Fatimid State for about twenty-six years and continued this duty until his death in 363 (973). After the fall of the Fatimid caliphate, there haven’t been any other Fatimid or Ismaili jurists. Qādî Nu’mān is considered by contemporary Ismaili writers as a figure who systematically transformed Ismaili fiqh into an independent sect of fiqh. It can be said that Ismaili fiqh was developed through his works in the Fatimid period. His works continued as the main references in the fiqh studies and after the Fatimid period. With the death of Qādî Nu’mān, the period of ijtihad in Ismaili fiqh and its the establishment phase of Ismaili fiqh came to an end; The sect, in which esoteric interpretations were at the forefront, emerged as a distinctive school of fiqh by discarding ambiguity. Qādî Nu’mān was a very productive writer. He wrote important works related to the field of furu al-fiqh and usûl al-fiqh. Among his works, Ikhtilāf uṣūl al-madhāhib is undoubtedly one of the most important works in the early history of fiqh methodology. The work in question, which was originally written with the aim of rejecting the Sunni fiqh method, discusses the approaches of the Sunni schools of fiqh on ikhtilāf, taqlid, ijma, nazar, qiyas, istihsan, ijtihad and ra’y in a polemical manner. It reveals the differences of the Ismaili method from the Sunni method in terms of the sources on which the fiqh is based, the authority to make ijtihad and the theory of interpretation of the texts. Qādî Nu’mān examined the relationship between reason and revelation in general and the role of religious authority in comprehending and interpreting the texts while criticizing Sunni methods. Ikhtilāf uṣūl al-madhāhib has the characteristics of the works of development period as a form. It is possible to observe the question-answer and dialectic form which can be seen in the works of the development period throughout the work in question. Qādî Nu’mān endeavoured to persuade his opponents with a dialectical and argumentative style. Again, he replied to the Sunnis, who were his interlocutors, with their own proofs. In addition to these, Ikhtilāf uṣūl al-madhāhib has a unique feature in the matter of content. Because it is not very familiar to any Sunni handbook of usûl al-fiqh. It does not mention the hâss, âmm, ijma, qiyas, amir, nahy, alfaz bets, etc. The text is very similar to the Ahbari movement of the Jafari sect for it rejects all forms of ijtihad. It was written at a time when fiqh was not yet stable. Ikhtilāf uṣūl al-madhāhib gives us crucial information about the development of different usûl and fiqh sources in the middle of the fourth century. However, what is interesting here is that the information he gives about Ismaili method and fiqh is very little compared to the one about Sunni method and fiqh. Much of it centered on Sunni thought and its rejection. However, his ultimate goal was to defend the Ismaili doctrine. (shrink)

: While Abū Jaʿfar Muḥammad b. Jarīr al-Ṭabarī is known to posterity primarily as a historian and commentator on the Qurʾan, his most creative work may have been in the law, and Ibn al-Nadim places his main entry on al-Ṭabarī in Book VI of the Fihrist, on law. Unfortunately, most of his legal works have been lost. Building on and revising George Makdisi’s analysis of the relationship between the ṭabaqāt genre and the theoretical justification of the legal madhhabs, this study (...) argues that one of these lost books, Marātib al-ʿulamāʾ “Degrees of the Scholars,” was devoted to the generations of jurists and intended to provide a theoretical basis for the authority of the Jarīrī madhhab, one among a number of pieces of evidence that suggest al-Ṭabarī was consciously designing and creating his own legal madhhab, in contrast to earlier jurists, such as Abū Ḥanīfah and al-Shāfiʿī, whose legal madhhabs were created by subsequent generations of students. (shrink)

The political turmoil at the end of the period of Righteous Caliphs and in the early periods of the Umayyads had left the Islamic community facing factionalism and civil war. Accordingly, people have witnessed that the acts considered among the great sins such as assassination may be committed even by companions of the Prophet (pbuh). This situation brought the question on the status of believers who committed great sins in this World and in the Hereafter, to the agenda of scholars. (...) The Kharijis and the Mu’tazila did not consider the person who committed A great sin among the believers. According to the Ahl al-Sunna and Al-Jaṣṣās, to commit a great sin does not cause the exclusion of the person from religion. Al-Jaṣṣās has taken into account the issue of great sin, when dealing with the issues of general term, specialization of the cause and infallibilism in diligence (al-ijtihād), since it constitutes the theological (Kalāmī) side of the subject. Although al-Jaṣṣās’ followed a line close to Mu’tazila in the aforementioned matters concerning the jurisprudence, he defended the view of Abū Ḥanīfah in his approach to the person who committed a great sin. His approach to the matter of great sin also clarifies the relationship between islamic law and Islamic thought. (shrink)

The debate on the Prophet’s parents’ (abawayn al-Rasūl) religious status and their position in the hereafter goes back to several narrations from the Prophet himself. This subject, which can principally be considered part of the problem of the religious status of ahl al-fatrah, seems to be raised by the Shīʿah as an issue of creed in line with their understanding of imamate. Abū Ḥanīfah’s (d. 150/767) statement in his al-Fiqh al-akbar that “Prophet’s parents passed away on kufr/jāhiliyyah” is seen as (...) a Sunnī reaction to this earlier position and led to a new area of discussion shaping the approach of several scholars to the issue. The earliest treatises dedicated to this issue are attributed to al-Ghazzālī (d. 505/1111) and Abū Bakr Ibn al-ʿArabī (d. 543/1148), but these works did not survive to this day. The earliest examples available today are the six epistles that al-Suyūṭī (d. 911/1505) penned. Literature on the Prophet’s parents flourished during the Ottoman times after the introduction of al-Fiqh al-akbar to the Ottoman scholarship. Starting with the first examples that belong to Ibrāhīm al-Ḥalabī (d. 956/1549), Ibn al-Khaṭīb al-Amāsī (d. 940/1534), and Kamālpashazādah (d. 940/1534), the treatises in question were mostly written in Arabic in the Ottoman scholarly milieu. Consequently, it seems that Rawḍat al-ṣafā fī wāliday al-Muṣṭafá is the first treatise dedicated to the issue in Ottoman Turkish. In the library catalogue records, some bio-bibliographical sources, and consequently in some modern studies on the issue of abawayn al-Rasūl, Rawḍat al-ṣafā wrongly attributed to a certain Wajdī Aḥmad Efendī (in Turkish: Vecdî Ahmed Efendi). This is probably due to the author’s presentation of himself in the introduction as just “Wajdī,” without making further description. Besides the data in Bursalı Meḥmed Ṭāhir’s Osmanlı Müʾellifleri, no more information could be provided about the identity of Wajdī Aḥmad Efendī who is shown as the author of the treatise. Intra-textual signs such as the author’s words about the reason and process of writing the work, the way he handled the subject and the evidence he put forward indicate that the treatise belongs to Nūḥ ibn Muṣṭafá al-Qūnawī (d. 1070/1660). Indeed, it overlaps with the fact that Nūḥ ibn Muṣṭafá presented himself as Wajdī in many of his other works. Seemingly the fact that Nūḥ ibn Muṣṭafá defends the view that the parents of the Prophet are among the people of salvation (ahl al-najāh), and while doing this, he was mainly based on the view that they were resurrected after death and that their souls are recaptured after they believed in the Prophet, stem from various reasons such as the view that attributed to Abū Ḥanīfah, Nūḥ’s Sufi identity to the extent that he was initiated to the Khalwatiyyah/Gulshaniyyah along with the ever-growing Sufi influences and the consequent idea of nūr-i Muḥammadī in the public sphere, the authority of the narrations attributed to the Prophet, and perception about the Prophet Muḥammed in the public imagination. (shrink)

Throughout the history of Islam, mosques and masjids have been in a position where Muslims both perform their prayers and perform their scientific activities. In this sense, in the history of Islamic culture, Muslims mostly learned and taught sciences such as the Qur'an, tafsir, hadith and fiqh in these places until the spread of madrasahs. Especially the al-Masjid al-Nabawi, which the Muslims built here with their migration from Mecca to Medina, has become a full center of science. People called Companions (...) of Suffa have a great share in this situation. Because they used this place both as a housing and a school. This function of al-Masjid al-Nabawi affected the mosques of cities such as Kufa. With the foundation of Kufa in 17/638, mosques were built in the center and in the quarters of the city. The Companions who came here for different reasons conveyed their knowledge to the public in these mosques. Thus, in the first period the masjids in Kufa became the centers where the Companions conveyed their knowledge of Islamic sciences. Over time, various scientific circles were established in these mosques, and scholars transferred their knowledge of tafser, hadith and fiqh to the next generations. Especially many important jurists were trained in these places. Some of them are ’Alqamah b. Qays, Masruq b. Abdurrahman, Aswad b. Yazīd, Ibrāhīm al-Naḥa’ī, Ḥammād b. Abū Suleimān, Abū Ḥanīfah, Sufyan al-Thawri, Abū Yūsuf and Imam Muhammad. That these important jurists mostly acquired their knowledge of fiqh in the mosques in Kūfa and that some of them had important effects on the formation of the Hanafi sect made important the quantity and quality of the fiqh education in these places. As a result, it has been seen that the masjids in Kūfa have an important role in the raising of many jurists and the function of these places in this regard has been studied. Thus, this study aims to reveal the function of mosques and masjids in the historical process, albeit limited. (shrink)

For many decades the term “Enlightenment” was seen as antonymous to Christianity and religious dogmatism.1 This polarity has informed our understanding of the history of secularism as an idea that...

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.

On political conditions in the modern era from Islamic perspectives.

The aim of this paper is to evaluate the critical success factors and investigate the benefits that might be gained once implementing Electronic Customer Relationship Management at HEI from employee perspective. The study conducted at Al Quds Open University in Palestine and data collected from (300) employee through a questionnaire which consist of four variables. A number of statistical tools were intended for hypotheses testing and data analysis, including Spearman correlation coefficient for Validity, reliability correlation using Cronbach’s alpha, and Frequency (...) and Descriptive analysis. The overall findings of the current study show that all the features were important for staff and it was critical success factors, at the same time, websites were providing all the features discussed by the theory whereas staff showed their willingness to use those features if provided. It is also discovered that implementing Electronic Customer Relationship Management can cause staff retention, were provided efficiently and needed to be improved. Research limitations: The survey findings were based on QOU employee in Palestine, UAE and KSA branches not included in the study. (shrink)

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

Islamic religious education; Islam; doctrines.

Criticism; civilization, Arab; literature and society; culture; study and teaching; culture in literature.

Religious beliefs; in the Koran and Sunna.

Integrating local wisdom into the English learning process is essential to preserve cultural identity and promote a more meaningful and relevant learning experience for students. This study aimed to explore students' perceptions on the importance of integrating local wisdom of the Malay community in English language learning. A qualitative approach was applied, which involved a survey of 27. The results showed that most students believe that the integration of local wisdom of the Malay community in English language learning is important. (...) They recognized the potential benefits, including increased cultural understanding, better language learning motivation, and development of 21st century skills. However, the students also identified some challenges, such as the limited availability of learning resources that integrate the local wisdom of the Malay community and the need for better teacher training in this area. The findings of this study indicated that students were generally open to the integration of Malay local wisdom in English language learning, but there needs to be a more systematic and comprehensive effort to address the identified challenges. Implications for curriculum development, teacher professional development, and learning resource design to integrate local wisdom of the Malay community in English textbooks. (shrink)

Vaccines are responsible for many global public health successes, such as the eradication of smallpox and significant reductions in other serious infections like diphtheria, pertussis, tetanus, polio and measles. However, mass vaccination has also been the subject of various ethical controversies for decades. Several factors need to be considered before any vaccine is deployed at national programme like the potential burden of disease in the country or region, the duration of the protection conferred, herd immunity in addition to individual protection, (...) vaccine-related risks, financing and the logistical feasibility of the large-scale vaccination. Moreover, several ethical dilemmas revolve around authority and mandates for vaccination, informed consent, benefits vs. risks, and disparities in access to vaccination. This review paper aims to elaborate the ethical issues involved in mass vaccination programme and present some additional challenges in the context of a resource-poor settings of public health in Bangladesh. (shrink)

kerekh 1. Maʼamarim mi-masekhtot Berakhot ṿe-Shabat -- kerekh 2. Maʼamarim mi-masekhtot ʻEruvin, Pesaḥim, R.h. ṿe-Yoma -- kerekh 3. Masekhtot Sukah, Betsah, Taʻanit, Megilah, Moʻed ḳaṭan ṿa-Ḥagigah.

Abstract. Intelligent Tutoring System Builder (ITSB) is an authoring tool designed and developed to aid teachers in constructing intelligent tutoring systems in a multidisciplinary fields. The teacher is needed to create a set of pedagogical fundamentals, which, in line, are inured to automatically build up a broad tutor framework and construct an intelligent tutoring system. In this paper an explanation of the theory and the architecture of the tool is outlined. A presentation of several system components, the requirements of the (...) different components, integration of these components in ITSB tool are shown. Furthermore, implanting of requirements, cognitive principle, and common design fundamentals in the tool to ease the use of teachers. A variety of design matters, an example of building an intelligent tutoring system for teaching Java language using ITSB tool and an evaluation are presented. (shrink)