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)

Tanto en su Iǧāza como en su Fihrist, Ibn al-ʿArabī se refirió a Risāla ilà aṣḥāb al-Šayḫ ʿAbd al-ʿAzīz al-Mahdawī como a una obra separada. Este documento es una carta escrita a los discípulos del Šayḫ ʿAbd al-ʿAzīz al-Mahdawī de Túnez por el propio Ibn al-ʿArabī, y recientemente se ha determinado que también sirve como una especie de prólogo de Mašāhid al-asrār. Este prólogo cubre temas tales como quién debe estudiar el Mašāhid y cómo debe hacerlo, las explicaciones de las (...) palabras difíciles que se encuentran en él y las defensas de posibles críticas contra él. La carta de Ibn al-ʿArabī es importante por derecho propio: desarrolla los conceptos de ḫatmiyya, walāya, nubuwwa y wirāṯa en sus formas originales y hace referencia a discusiones en los círculos académicos de al-Andalus y el norte de África. Este artículo mostrará cómo debe entenderse la Risāla con los Mašāhid y explorará su contenido a la luz de las obras de Ibn al-ʿArabī y su medio social e intelectual. (shrink)

By combining the art of Saudi heritage, because of its aesthetic values that increase and enrich the work, and the recycling of old environmental materials, innovative artistic artifacts were produced. The importance of the research came Attention was paid to the decorations of Al-Qat Al-Asiri art and benefiting from it in creating innovative artistic artifacts. The The research aims to demonstrate the aesthetic values of Al-Qat Al-Asiri art and benefit from them in creating innovative modern art objects through the idea (...) of recycling. The research assumes the possibility of making artistic artifacts through recycling using the idea of Al-Qat Al-Asiri art. The research problem is represented in the following question. (shrink)

This article presents a close reading of Ibn ʿAsākir’s biography of ʿUmar II in the Tārīkh madīnat Dimashq. Although there was an earlier and substantial historiographical tradition, Ibn ʿAsākir’s biography is distinct from those of his predecessors in two major ways. First, he strategically arranged his biography to emphasize or de-emphasize certain aspects of ʿUmar II’s life, including his youth, rise to the caliphate, and reputation as a redeemer. Second, Ibn ʿAsākir’s legitimizing historiography appears to be bi-directional. Namely, where earlier (...) biographers depicted ʿUmar II as the “fifth of the Rāshidūn,” bolstering the later Umayyad’s reputation through an association with earlier authorities, in Ibn ʿAsākir’s account problematic aspects of the early civil wars and fitna-ridden Rāshidūn period are also elided through the Rāshidūn’s association with the famously pious ʿUmar II. The context for this bi-directionality is to be found in the political and social environment in which Ibn ʿAsākir compiled his Tārīkh, where dual pressure from Crusader and Shiʿite opponents contributed to his articulation of a particular Sunni vision of political and religious continuity that relied heavily on ‘Umar II’s unique persona. (shrink)

The Umayyads (41-132/661-750) were the first Muslim dynastic state established in Damascus after the Rasheedun Caliphs. The Umayyads' transformation of the caliphate into a sultanate, their tribalist and discriminatory approaches, as well as the exaggerated palace life and entertainment of some caliphs have been the subject of criticism. Among the Umayyad caliphs, Yazīd II (101-105/720-724) was remembered for his drinking parties and love affairs with his concubines, and his fondness for entertainment to the degree of debauchery was described. The night (...) life of the caliph in question with his concubines named Sallāma and Habābah and his inclusion of them in the administration did not escape attention.It is known that the Umayyads had some problems in their relations with the new non-Arab Muslims (mawālī). Yazīd II’s elder brother, al-Maslama İbn ʽAbd al-Malik, was prevented on the grounds that his mother was a mawāli, although he was known to be the most worthy candidate for the caliphate among his brothers. Yazīd II, on the other hand, was appointed as the heir apparent with the advantage of being a member of the dynasty on his mother's side and then he was brought to the caliphate.After ‘Umar ibn ʽAbd al-ʽAziz, who was recognised as the ‘Fifth Rasheedun Caliph’ thanks to his piety and effective administrative skills, Yazīd II, who had a completely opposite character and administrative understanding, was brought to the caliphate. Although he imitated ‘Umar ibn ʽAbd al-ʽAziz in the first days of his caliphate, this situation did not last long. Soon after, he came under the influence of his favourites named Sallāma and Habāba and started to govern the state under the influence of these two names. It has also been stated that he jeopardised the future of the state and the dynasty with his arbitrary practices and debauched life. The sources give limited information about the lives of Sallāma and Habābah. Sallāma was born in Mecca as the child of a family whose parents were slaves (muwellada). It is narrated that she memorised almost all poetry and song lyrics from the Jahiliyyah period until the time she lived, and that she was extremely knowledgeable in the al-Qur’ân al-Karîm, hadiths and religious sciences. But with her mesmerising voice and physical beauty, she became famous as a singing courtesan. She gained her real fame when she met Yazid ibn ʽAbd al-Malik and became a part of the palace life. After Yazid II became the caliph, she rose in the palace and started to have a say in the state administration. It has been stated that Habābah was not inferior to Sallāma with her physical beauty, superior performance in singing, knowledge and manners, and even more advanced. As a matter of fact, Yazīd II was enamoured of her at first sight and wanted her very much, but his brother Caliph Sulaymān prevented him. Henceforth Yazīd II seated these two combines on his right and left in his palace and did not leave them until his death.Sallāma was an extremely intelligent, knowledgeable and beautiful woman who could be called Yazīd II’s first love. She almost ruled the state by using the affection and trust that the caliph cherished for her. So much so that the highest bureaucrats of the state could only be appointed with her approval. With her beauty, voice, and sharp intelligence, Habābah also enchanted the caliph, and her intervention in the state administration cost the caliph his life. Yazīd II was very saddened by the sudden death of Habābah during an entertainment party. His body was kept waiting for days and could only be buried after the warning of the caliph’s elder brother al-Maslama. The caliph, who knew the cause of her death from himself, never left her grave day or night. Weeks after the burial, he had her grave opened, embraced and kissed her decomposed corpse, lamented, and it was recorded that he died of grief. This situation, which cost the caliph his life, was expressed as ‘lovesickness’.This information and details are mentioned in Islamic historical sources. In this study, by using classical (Arabic) sources, two of the women who we think were influential on politics are introduced. Thus, we have contributed to the discussions on the presence and role of women in state administration in an early period of Islamic history. In this study, the portraits of two women, Habāba and Sallāma, who we think were involved in politics during the Umayyad period, albeit limited to the reign of Yazīd II, are given. While their short biographies are discussed, the status of women in the Umayyads, palace life and entertainments are touched upon. Again, the concepts of concubine and qayna (singing concubine) and umm al-walad, which express their art and social status in the person of these two concubines are explained. (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)