El artículo se propone rebatir la propuesta que planteó Allen Fromherz en uno de los últimos números de Al-Qanṭara, al identificar Īgīlīz-Des-Harġa, lugar de nacimiento de Ibn Tūmart y primer foco de la revolución almohade, con la localidad de Īglī, ubicada en el valle del Sous. Al juntar el estudio de la documentación escrita, la evocación historiográfica de los pocos estudios eruditos dedicados a este yacimiento desconocido, con los primeros elementos de una encuesta de geografía histórica y arqueológica en curso, (...) la presente contribución pretende demostrar : 1.º) que la teoría de Fromherz adolece de errores de apreciación de los materiales históricos empleados ; 2.º) que el pueblo natal de Ibn Tūmart no se ubica en el valle del Sous, sino en el Anti-Atlas central, tal como ya demostraron Huici Miranda y D. Jacques- Meunié ; 3.º) que el yacimiento de Īgīlīz-Des-Harġa, del cual se avanza aquí una ubicación precisa, encierra entre otros elementos un lugar fortificado de altura que sirvió de refugio a Ibn Tūmart y los miembros de su tribu durante los primeros enfrentamientos contra los Almorávides. Finalmente, se da una breve descripción arqueológica de los vestigios de este yacimiento inédito hasta ahora. (shrink)

The last four sections of the first book of Abū al-Barakāt al-Baghdādī’s summa, entitled Kitāb al-Mu‘tabar, deal with dialectics, sophistical refutations, rhetoric, and poetics in full line with Aristotle’s Organon. However, they are not so much based on Aristotle’s works, but on a work of the young Ibn Sīnā, namely al-Ḥikma al-‘Arūdiyya. Both texts have much in common not only in their structure, but also in their very wording. The article presents a basic survey of the correspondences for all four (...) sections and also highlights the most significant differences. However, important part of these differences has a counterpart in an logical text, which is present in the manuscript Nuruosmaniye 4894 and which is, in turn, very close to, albeit not identical, with Ibn Sīnā’s al-Ḥikma al-‘Arūdiyya as conserved in the unique manuscript Uppsala 364. Therefore, it is obvious that Abū al-Barakāt takes over many formulations and, at once, many ideas from Ibn Sīnā. However, he adds clearly personal elements that often seem to have been religiously inspired and, on occasion, consciously returns to Aristotle’s wording. (shrink)

We trace two logical ideas further back than they have previously been traced. One is the idea of using diagrams to prove that certain logical premises do—or don’t—have certain logical consequences. This idea is usually credited to Venn, and before him Euler, and before him Leibniz. We find the idea correctly and vigorously used by Abū al-Barakāt in 12th century Baghdad. The second is the idea that in formal logic, P logically entails Q if and only if every model of (...) P is a model of Q. This idea is usually credited to Tarski, and before him Bolzano. But again we find Abū al-Barakāt already exploiting the idea for logical calculations. Abū al-Barakāt’s work follows on from related but inchoate research of Ibn Sīnā in eleventh century Persia. We briefly trace the notion of model-theoretical consequence back through Paul the Persian and in some form back to Aristotle himself. (shrink)

One of the divine quotations narrated from the timeline of Qur’ānic revelation is seen as a word of Prophet Mohammad in the 30th verse of the surah of al-Furqān. It’s observed that the speaker of this verse is Prophet Mohammad and he complains to God about his tribe which neglects the Qur’ān. In the present study, semantic structure and the meaning area of the phrase “mahjūr”, which is the key word in this verse, the meaning of it in the timeline (...) of Qur’ānic revelation and the interpretations attributed to it in the following centuries are traced. Likewise by examining Qur’ānic exegesis chronologically and investigating the interpretations of the exegetes on the relevant verse, it’s tried to see the semantic breaking points, changes and transformations regarding this verse in the historical process. Finally, the approaches of the exegetes who interpreted this verse in terms of the method of maqāsidī tafsir or the principle of teleological interpretation are determined. The approaches detected in this respect are first explained in a descriptive style, and then they’re evaluated in an analytical point of view. The findings and conclusions we reached in this study are as follows: As stated by the majority of exegetes, especially Qatāda, al-Zamakhsharī, Ibn Atiyya, Fakhr al-Dīn al-Rāzī and al-Sa‘ālibī, the aforementioned verse belongs to the Prophet Mohammed in terms of both wording and meaning. It hasn’t been determined that there’s a conflict about the pertaining of this word to him. According to this hadith quoted in surah al-Furqān, the Qurayshi polytheists made unwarranted objections to the Prophet and the divine instructions that he brought, his heart was narrowed in the face of their attitude towards the Qur’ān, and for these reasons he complained about his tribe to God. It can be said that this meaning seen in Mecca in the tenth year of his prophethood, namely, insulting the Qur’ān, abandoning it, and denying the themes in it, also includes Muslims after the revelation period. Accordingly, it can be thought that the aspect and situation of not acting on the provisions of the Qur’ān and not thinking about its verses are also valid for the interlocutors of the next period. In this direction, when we look at the history of tafsir, it has been determined that the exegetes who interpreted this verse in terms of teleological interpretation asserted different approaches. It was seen that al-Zamakhsharī, al-Rāzī, Abū al-Barakāt al-Nasafī, al-Bikā‘ī, Kamālpasazāde, Sayhzāda and Ibn ʻĀshūr interpreted this complaint of the Prophet by associating it with the coming of punishment. Therefore, in compliance with them, this verse aimed to threaten all the interlocutors, especially the Quraysh. On the other hand, it has recognized that Ibn al-Qayyim al-Jawziyah, Ibn Kathir, Bursavī and Sayyid Qutb evaluated this verse in the context of the types and ways to abandon the Qur’ān. Thus, they interpreted the relevant verse in terms of maqāsidī tafsir in a way that would cover both the first addressees of Qur’ānic revelation and other interlocutors in the following periods. In a nutshell, it can be considered that not endeavoring to understand and interpret the Qur’ān, or keeping it away from family and social life, law, understanding of earning and spending, not referring to it in such matters, or giving up living a life pursuant to it, are some of the routes and sorts of abandonment of it for Muslims. (shrink)

The Arabic philosophical fable _Hayy Ibn Yaqzan _is a classic of medieval Islamic philosophy. Ibn Tufayl, the Andalusian philosopher, tells of a child raised by a doe on an equatorial island who grows up to discover the truth about the world and his own place in it, unaided—but also unimpeded—by society, language, or tradition. Hayy’s discoveries about God, nature, and man challenge the values of the culture in which the tale was written as well as those of every contemporary society. (...) Goodman’s commentary places _Hayy Ibn Yaqzan _in its historical and philosophical context. The volume features a new preface and index, and an updated bibliography. “One of the most remarkable books of the Middle Ages.”—_Times Literary Supplement_ “An enchanting and puzzling story.... The book transcends all historical and cultural environments to settle upon the questions of human life that perpetually intrigue men.”—_Middle East__ Journal_ “Goodman has done a service to the modern English reader by providing a readable translation of a philosophically significant allegory.”—_Philosophy East and West_ “Add[s] bright new pieces to an Islamic mosaic whose general shape is already known.”—_American Historical Review_. (shrink)

This study shows how precise simple analytical solutions for the generalized Dirac equation with repulsive vector and attractive energy-dependent Lorentz scalar potentials, position-dependent mass potential, and a tensor interaction term can be obtained within the framework of both similarity transformation and the asymptotic iteration methods. These methods yield a significant improvement over existing approaches and provide more plausible and applicable ways in explaining the pseudospin symmetry’s breaking mechanism in nuclei.

Islamic religious educations; Islamic ethics; conduct of life.

Abū al-Ḥajj¿j Yūsuf b. Muḥammad Ibn Ṭumlūs (Alhagiag Bin Thalmus, d. 620/1223) was a philosopher, physician and direct disciple of Ibn Rushd (Averroes, d. 595/1198), who lived and practiced rational sciences in Alzira and Marrakesh, a quarter of a century after the demise of his teacher. Ibn Ṭumlūs was not Ibn Rushd's only student who engaged in work on logic, but one of dozens of disciples, suggesting that the supposed simultaneous death of the latter's philosophy is "grossly exaggerated". As a (...) valuable window into the practice of logic in 13th century al-Andalus and the Maghreb, Ibn Ṭumlūs' Compendium on Logic (Al-Mukhtaṣar fī al-manṭiq) covers all the parts of "the expanded Organon", as it was known since al-F¿r¿bī (d. 339/951). The present volume offers a complete critical Arabic edition of this work, with an English and Arabic introduction, notes and indices. (shrink)

Islamic philosophy; early works to 1800.

I argue in this paper that Rawls is unable to offer a ground for the normativity of his freestanding politics, where his account is susceptible to a number of criticisms he raises against Hobbes. Rawls identifies three problems in Hobbes’s political view: the absence of reasonableness, the lack of a social role for morality, and finally resorting to an absolute sovereign to maintain stability. I maintain that Rawls’s Kantian account circumvents these problems. However, I argue that his move to a (...) freestanding politics that disposes of the Kantian moral basis is unable to justify normative commitments and ultimately resorts to contingent justifications resulting from uncritically accepting norms institutions inculcate. (shrink)

The Arabic philosophical fable _Hayy Ibn Yaqzan _is a classic of medieval Islamic philosophy. Ibn Tufayl, the Andalusian philosopher, tells of a child raised by a doe on an equatorial island who grows up to discover the truth about the world and his own place in it, unaided—but also unimpeded—by society, language, or tradition. Hayy’s discoveries about God, nature, and man challenge the values of the culture in which the tale was written as well as those of every contemporary society. (...) Goodman’s commentary places _Hayy Ibn Yaqzan _in its historical and philosophical context. The volume features a new preface and index, and an updated bibliography. “One of the most remarkable books of the Middle Ages.”—_Times Literary Supplement_ “An enchanting and puzzling story.... The book transcends all historical and cultural environments to settle upon the questions of human life that perpetually intrigue men.”—_Middle East__ Journal_ “Goodman has done a service to the modern English reader by providing a readable translation of a philosophically significant allegory.”—_Philosophy East and West_ “Add[s] bright new pieces to an Islamic mosaic whose general shape is already known.”—_American Historical Review_. (shrink)

Zahirites; Islamic philosophy; knowledge, theory of (Islam).