Criticism on Syair Jawi, a Malay classical literature contains conduct of life for Muslim.

Suhrawardī, Yaḥyá ibn Ḥabash. ; Islamic philosophy. ; Ishraqiyah.

In this study, the classification of Zaydī fuqahā’ that emerged in the mutaaḫḫirūn period of Zaydī fiqh and related terms are examined. The book named Bulūgh al-arab wa-kunūz al-dhahab fī-maʿrifat al-madhhab, which has great importance among the studies aiming to present the Zaydī fiqh accumulation as a uniform doctrinal structure was taken as a basis in the processing of the subject. After an introduction in which Zaydī fiqh studies are evaluated in their relationship with the subject, the issue is handled (...) under three main headings. In the first title, the author and his work are introduced, and in the second and third titles, the methods and terms used in the classification of the Zaydī fukahâ are examined. The author of the work is ʿAlī b. ʿAbd Allāh al-Shaharī (d. 1190/1776) who lived during the period of the Qāsimī dynasty (al-dawla al-Qāsimiyya) in Yemen. The most important feature of the work, which was prepared using many sources that were attributed importance among the Zaydī literature, is that it was the most comprehensive of all that had written on madhhab doctrine until then. The first part of the work explains that the right madhhab to be followed is Zaydiyya. In the second part, the classes of the Zaydī fuqahā’, which is the subject of our study, are explained. The fuqahā’ classes are primarily divided into two parts: al-salaf al-ṣāliḥīn and al-ḫalaf al-ṣāliḥīn. The first dates back to the beginning of the 3rd/10th century. This class is divided into two parts, as al-sābiqūn and al-mutaaḫḫirūn. The sābiqūn starts with ʿAlī b. Abī Ṭālib, his two sons al-Ḥasan and Ḥusayn and ends with the sons of twelve imams who are their descendants. Zayd b. ʿAlī (d. 122/740) is one of the twelve imams. The most important of the faqīhs in the part of mutaaḫḫirūn, which started with al-Qāsim b. Ibrāhīm al-Rassī (d. 246/860), are the six imams called ahl-al-nuṣūṣ or aʾimma al-nuṣūṣ. The reason why they are named as such is that their words were taken as a basis in determining the views of the sect on the field of uṣūl and furūʿ l-fiqh. al-Qāsim al-Rassī is at a point where all the knowledge of the Prophet's family and the principles agreed upon by sābiqūn, reach him through many channels. al-Hādī Yaḥyā b. al-Ḥusayn (d. 298/911), grandson of al-Qāsim, is the most important imam in terms of his position in the madhhab. The ḫalaf al-ṣāliḥīn is also divided into two parts as ahl l-taḥṣīl and ahl l-naẓar. The first part also referred to as muḥaṣṣilūn or aʾimma al-taḥṣīl, has no subcategories. The second part is divided into two sub-sections as ahl l-taqrīr and mudhākirūn. The muḥaṣṣilūn class starts with those who catch up with the last class of ahl al-nuṣūṣ and ends with ʿAbd Allāh b. Ḥamza (d. 614/1217), one of the three important imams. Two other important imams of muḥaṣṣilūn are Aḥmad b. al-Huṣayn (d. 411/1020) and his brother Yahyā b. al-Husayn (d. 424/1032). It is the fiqh activity of the jurists of this class, called taḥṣīl l-madhhab, that brought Zaydī fiqh, which was fiqh of imams (madhāhib l-aʾimma) in its first period, into a single madhhab and to its classical form in the last period. Mudhākirūn jurists lived at the same time as the ahl-t-taqrīr. This period is about 700 years from the beginning of the 6th/12th century, which is the last century of the muḥaṣṣilūn class, to the end of the 12th/18th century, when Shaharī lived. The roles of the ahl al-taqrīr in the madhhab mostly consist of reviewing the works of the ahl-l tahṣīl, approving the correct ones, and correcting the wrong ones. That's why they are so named. The author of Kitāb l-Azhār, Aḥmad b. Yaḥyā l-Murtaḍā (d. 840/1437), is one of the prominent jurists among the ahl l-taqrīr. The majority of Zaydi fuqahā’ belong to the muẕākirūn class. These are the lowest class of the ahl-al-naẓar. As an important result reached in the study, it is possible to express the following: There is a difference between some of the knowledge and opinions in modern Zaydī studies, which include the same subject as Shaharī's work, in terms of the classification of Zaydī fuqahā’ and the terms used. Therefore, the findings and conclusions based on this work should be confirmed by new studies on other Zaydī classics, and existing opinions on Zaydī jurisprudence should be reviewed. (shrink)

Averroës, 1126-1198; Ibn al-ʻArabī, 1165-1240; theory of knowledge.

On Religious faths and belief. ; Knowledge theory -- Religion.

: Muḥammad ibn Yūsuf al-Sanūsī, who was one of the theologian of later Muslim Asʿharī theologians, is one of the scholar came to the fore in Maghrib. Although al-Sanūsī shapes his thoughts within the Asʿharī’s kalam system, he presents new contributions to this system with his own unique perspective. In particular, his effort to give importance to reason in maʿrifat Allāh is remarkable. According to him, maʿrifat Allāh can only be reached with reflection. Also the reflection is waʿẓ or contexture (...) process done in the reason. When a method is followed, such an reflection leads to the maʿrifatullāh. In particular, the ruling wisdom adds a form to the functioning of the reason through its perceived and compassionate perceptions. For a believer to know the necessary, the permissible and the impossible is to use the reason. In this context al-Sanūsī imposes a central role in the concept of judgment. If the human can operates its reason in this way, necessarily will comprehend that he/she is created. In the process of acquiring the knowledge, al-Sanūsī draws attention to the heart as much as the reason and that shows that he is in the effort of combining these two. Summary: Muḥammad ibn Yūsuf al-Sanūsī is a scholar raised at the Maghreb geography. Although al-Sanūsī, living in the 9th/15th century, gave a lot of work in different fields, his theologian identity became front-line. By standing against the innovation that he had seen during his era, he wrote many beliefs works. Among these works, the relation of maʿrifat Allāh-reason attracts attention. al-Sanūsī thinks that the most important means of delivering to maʿrifat Allāh is deduciton. According to him, the deduction is “to reveal the known to reach the desired thing or to arrange two or more works”. If we evaluate this definition in terms of Asʿharī tradition, we will see that al-Sanūsī is in the effort to emending the definition of his al-Qāḍī al-Bayḍāwī’s definition who is his contemporary. al-Bayḍāwī described deduction as ‘to organize things that are not known to be known’. al-Sanūsī made a contribution to this recognition. He has adopted the arrange part completely and also add the waʿẓ expression into that. The reason why al-Sanūsī goes to such a separation is the reason for trying to explain the functioning of the reason in a logical form. In the logical sense, the thought consists of envision and confirmation. From these concepts that constitute thought, envision refers to waʿẓ, and confirmation refers to arrange. If the definition of al-Bayḍāwī is accepted as valid, the envision in reason is incomplete. This shows the importance that al-Sanūsī gives to the functioning of the reason in terms of the achievement of the maʿrifat Allāh. The confirmation made without envision can lead a person to imitation. Therefore, the deduction made by waʿẓ must be taken into account. It can be imagined groundlessly that in the definition of deduciton which al-Sanūsī made, he had an understanding of reason that doesn’t base on Allah. However, al-Sanūsī has never broken the Asʿharī tradition in this matter. According to al-Sanūsī, both the deduction and the knowledge formed as a result of this, is Allah’s creation without means. There is no influence of deduction on knowledge and also the knowledge on deduction. Also, the human has no influence neither in inference nor knowledge. It seems to be contradictory to the definition of such a discourse. However, he made his interpretations within the framework of the understanding of the omnipotence that the Asʿharites had drawn. It is unthinkable that Allah, who created everything and even man’s actions, can’t be imagine that doesn’t create thought. Intellect produces knowledge, but Allah creates both intellect and the knowledge produced by intellect. al-Sanūsī, while describing deduction, said that it could be produced with waʿẓ in the sense of envision. However, there is another very important concept that creates a conception from his point of view, which is “judgment”. According to him, judgment is “the proof or negation of something”. The phrases “the universe is created” or “Allah is not created” are the examples of a proof or negation of an issue. See, this is a judgment. In this sense, envision is a road to judgment. That is, the information obtained by envision reaches a judgment in the forms of the reason. al-Sanūsī classify the judgment in to three: lawful, ordinary, intellectual. The lawful judgment is the salutation of Allah with the demand related to the actions of the amenable, not being good deed or sin or waʿẓ. Ordinary judgment is the link between the existence or absence of a state and the existence or absence of another state. The most important of these three judgments is the intellectual judgment. As for the intellectual judgment, it is the proof or the negation of a work without waʿẓ and repetition. It is separated from lawful judgment without being waʿẓ and separated from ordinary judgment with being not repeated. In this sense, if the mind needs the examination or repetition while deciding for a work’s certainty or negation, this kind of a judgment is not lawful or ordinary but it is intellectual judgment. The reason judges either a work’s certainty or absence together, or accepts only the certainty or accepts the negation. According to al-Sanūsī, having the right to comment on belief is pertain to intellectual judgment in the first place. al-Sanūsī takes the maʿrifat Allāh to the center in matters related to the place of reason and examines the relation of the maʿrifat Allāh with these three concepts. What al-Sanūsī tends in doing so is that to show that there is an inherent meaning of reason as well as having relevance of knowing some things. As a result, according to al-Sanūsī, knowing these three parts of the intellectual judgment is the reason itself. Anybody who does not know these, is the person without reason. al-Sanūsī thinks that it is necessary for the amenable to know the intellectual judgments and its parts. This necessity is to make the amenable separate the things about Allah or his prophets related to necessity, permissible and impossible attributes; but also, the things exist within the limits of intellectual judgment or not. The amenable who know these has evidence and thereby can defeat the doubts that may have formed or may will form in him. al-Sanūsī also emphasizes the deduction of reason to reach the maʿrifat Allāh with reason. According to him, it is the best deduction method in terms of the evidence that Allah exists is that the deduction from causing agent to cause and the deduction from one correlative to another The acceptance of the possible entity has agent who wills its existence, oppose to the Fakhr al-Dīn al-Rāzī, that this proposition is whether imperative or not. According to him, these propositions are not imperative, they need deduction. In this respect, deduction is necessary for the maʿrifat Allāh. The reason which is considered in the sense of logic in al-Sanūsī is not a structure which merely functions as a analogy and a deduction. On the contrary, according to al-Sanūsī, there is a direction going towards the heart from the point of reason and it seems that the heart is used in meaning of reason. This is an example of al-Sanūsī’s attempt to combine mystical knowledge with reason and legal injunction. This is a remediation project in terms of his time. (shrink)

Savīyahʹhā-yi maʻrifatʹāfarīn-i nafs -- Falsafah-yi Ṣadrā -- Falsafahʹī barā-yi zīstan-i safar-i ʻishq.

The article is dedicated to the interpretation of the problem of motion by Mahmud Shabistari – one of the prominent medieval Persian Sufi thinkers. The main source for the study was his philosophical treatise “Haqq al-Yaqin fi Ma’rifat Rabb al-’Alamin”. The article includes the first translation into a European language (Russian) of a chapter from this treatise – “On the Manifestation of Movement and the Renewal of Manifesta­tions”. Ancient authors also dealt with the problem of motion comprehension. The inves­tigation (...) of the way Shabistari solves this problem is particularly interesting because, striving for the affirmation of strict monotheism, he proposed a monistic model of the uni­verse where only the One First Principle exists. He considered the existence of everything else as an illusion. However, such a statement makes any change impossible, and conse­quently movement as well. Meanwhile, Shabistari, on the contrary, states the constant circular motion of the First Principle with itself as the center. It generates its numerous virtual images in non-being, that move constantly around the One. These images include everything – from the Universal Reason to the individual human being. Shabistari con­structs a system of virtual images motion based on a fractal principle: the circle around the point of the One represents the motion trajectory of the first creature – the Universal Reason. Each point of this circle is the Universal Reason’s manifestation at each individ­ual moment in the form of one of the forty existence levels. In its turn, each level of exis­tence becomes also a center of the circular motion of its virtual copies – individual things. (shrink)

Rationalities is being have sufficient as the new god of modern humans. Being the fuel of spirit, they try to negate “Being” or metaphysical. The impact of it they alienate the social crisis and spiritual crisis. The extremely spiritual crisis generates atheism or at least agnostic. They leaned on the knowledges and technologist which have suspected them as the driving force of modernization process have resulted the higher degree of modern humans’ rationality. Instead of losing the beliefs is precisely created (...) the public sphere. The humans modern try to find the spiritual leaned by the Sufism way. One of the interesting Sufism figures to be studied is Ibn Atha`illah. This paper studies about the Ibn Atha`illah’s view in the modern of philosophical Sufism. Practically he was more emphasize the Sufism’s value in ma’rifat view. He is also the main figure of Sufism but his activities or influences was only in it. Ibn Atha`illah was known as the master of Islamic laws in mazhab Maliki and akidah, the competence which as a rule of religious exoteric. (shrink)

_This essay argues that _Ṭūr-i ma‘rifat_ or _Sinai of Enlightenment_, a monsoon verse travelogue composed in 1228 Persian couplets in the late 1680s by ‘Abd al-Qādir Khān Bīdel of Delhi, allows us to infer a novel model of mind. It argues that its novelty lay in its synthesis of two models in Neoplatonism and Tantra for how the mind relates to its objects of knowledge. It then sets forth the poem’s relations with its lyric precedents in Persian and Braj Bhasha (...) and with concepts of selfhood in Avicenna (d.1037) and Mullā __Ṣ__adr__ā__ (d.1636), arguing that the ghazal-informed attention to natural phenomena that it upheld to its readers as a cure for their ailment was irreducible to any of these precedents, commending it to our attention as_ _an original vision of mind. _ __ __. (shrink)

This paper aims to offer a new perspective on understanding human perfection through Ibn Sīnā’s philosophical framework which is seen as being able to correct the mistakes of western philosophers. It is known that Sigmund Freud and Thomas Hobbes understood human existence physically. As a result, the soul which is seen as the substance of human existence is seen as materialistic which can be measured materially to achieve perfection in reality. The implication is that human perfection is also seen as (...) partially. Partial perfection does not explain the value, dignity and happiness of humans universally, so the views of Sigmund Freud and Thomas Hobbes do not lead humans to holistic perfection, as human nature wants absolutes. In order to overcome the paradigm of Sigmund Freud and Thomas Hobbes, this paper explores human perfection according to Ibn Sīnā’s philosophy of the soul through one of his magnumopuses, entitled Mabda wa al-Ma’ad. By using a descriptive-philosophical method, the conclusion is that Ibn Sīnā examines the existence of the soul through a transcendental approach. According to Ibn Sīnā, the existence of the soul cannot be perceived through the senses. Conversely, the existence of the soul can be known through human awareness of correct knowledge, called ma’rifatal-Ḥaq to systematize various human behavior, called ma’rifat al-khair. Human understanding of ma’rifat al-Ḥaq and ma’rifat al-khair will guide him towards holistic perfection, both paradigmatically and behaviorally. (shrink)

jild-i 1. [Without special title] -- jild-i 2. Maʻrifatʹshināsī va khudāshināsī -- jild-i 3. Insānʹshināsī.

daftar-i avval. Mabāḥis̲-i maʻrifatʹshinākhtī va ravishʹshinākhtī --.

This study examines whether the chief executive officer’s poverty experience has an impact on firms’ corporate social responsibility. We find that firms’ CSR performance increases with CEOs’ poverty experience; specifically, firms with CEOs who experienced early-life poverty are associated with more socially responsible activities and fewer socially irresponsible activities, such as on-the-job consumption, and are more associated with key stakeholder-related rather than community-related CSR. We further find that the positive relationship between the CEO’s poverty experience and CSR strengthens for well-educated (...) or powerful CEOs. Our evidence is consistent with our conjecture that CEOs who experienced early-life poverty have stronger compassion and prosocial psychology. Consequently, these CEOs are more willing to make long-term investments in socially beneficial activities, leading to better CSR performance, which further confirms the altruistic motivation of CSR. (shrink)