Este artículo examina el desarrollo histórico y la jurisdicción del "inspector de la policía y del mercado" (sahib al-surta wa-l-suq) en Córdoba a través de los casos judiciales tomados de la colección de dictámenes jurídicos de Ibn Sahl al-Ahkam al-Kubrà y de fuentes biográficas e históricas. Durante el período de Taifas, esta expresión omeya dio paso al "inspector de sentencias jurídicas" (sahib al-ahkam). A través de más de veinte casos, datables entre los años 456 / 1064 y 464 / 1072, (...) se demuestra cómo este juez, que no era qadi, seguía en sus sentencias el fiqh malikí, tanto en las leyes procesales como en la ley sustantiva. (shrink)

The volume contains editions of the extant parts of two hitherto unknown theological works by the _Būyid_ vizier al-Ṣāḥib b. ʿAbbād. The manuscripts on which the edition is based come from Cairo Geniza store rooms.

In the medieval Islamic world, eloquent expression was an important skill for statesmen to acquire, such that many of the leading viziers were often prominent belletrists. Among the most well known of these literary figures was the Būyid vizier Ibn ʿAbbād. Drawing from a wide range of historical and literary sources, this article compiles and corroborates the many accounts relating to Ibn ʿAbbād’s political career, beginning with his family background and early education as a scribe, to his experiences in the (...) Būyid courts of Baghdad, Iṣfahān, and Rayy and his two decades as vizier to the Būyids Muʾayyid al-Dawla and Fakhr al-Dawla in western Iran. (shrink)

This is a description and assessment of the career of al-Ṣāḥib b. Shukr (548–622/1153–1225), the most important vizier of Ayyūbid Egypt. Born in the Delta, and raised in an influential family, he studied to become a jurist. After serving as a judge (qāḍī), he entered the administration of Saladin and subsequently became the vizier of two Ayyūbid sultans, al-ʿĀdil and his son al-Kāmil. His ruthlessness in raising money for them by transforming the Egyptian vizierate into a fund raising institution was (...) a critical factor in their ability to stay in power, and in saving Egypt from the Fifth Crusade. At the same time he patronized the religious class and built the first Mālikī law school (madrasa) in Cairo. His vizierate represented a nexus of administrative and religious authority in Egypt. (shrink)

En la época islámica, Apolonio de Tiana (15-100 d.C.) era conocido tanto como “Señor de los talismanes” (ṣāḥib al-ṭilasmāt), así como filósofo neopitagórico y hermético. En su Kitāb al-Aḥŷār, Ŷabir b. Ḥayyān habla de “los defensores musulmanes de Apolonio” (aṣḥāb Balīnās al-Islāmīyūn). La referencia muestra que el trabajo más prominente de Apolonio, Sirr al-jalīqa, ya era famoso en el mundo de habla árabe desde muy temprano. Este artículo proporciona una visión general de las citas de Apolonio en las fuentes islámicas (...) de diferentes campos y de las obras, generalmente, atribuidas a él. Además, reviso en Sirr al-jalīqa, sus influencias en las obras ŷābirianas y su recepción en la tradición ismailí. Este artículo aborda además el comentario árabe de Sirr aljalīqa de ‘Awn b. al-Munḏir (IV/X), conservado en un manuscrito único, y cuya traducción persa era hasta ahora desconocida. Dicha traducción cubre fragmentos del trabajo de Ibn al-Munḏir, no disponibles en árabe, y, por lo tanto, es una fuente sustancial para la historia de la alquimia islámica. Una edición de la traducción persa se presenta como apéndice. (shrink)

Of the many illustrious figures of the Buyid period none is perhaps as intriguing, or as enigmatic, as Abū Hayyān al-Tawhīdī. We know all too little of his biography. He was probably born between 310/922 and 932 but whether in Baghdad, Shiraz, or Nishapur remains uncertain. From his works we know that he studied in Baghdad under such renowned scholars as the jurist and qādī Abū Hāmid al-Marwazī. He tells us that he was in Mecca in 353/964 and, in 366/976, (...) at the court of the vizier Abū al-Fath Ibn al-'Amīd in Rayy—an unhappy experience that informs his scathing portrayal of that vizier, as of the Sāhib Ibn 'Abbād, in his Akhlāq al-Wazīrayn, one of his literary masterpieces. More significantly for the book under... (shrink)

The Zaydī-Muʿtazilī interaction, which dates back to the early periods, increased when The Būyid vizier al-Ṣāḥib b. ʿAbbād invited Qāḍī ʿAbd al-Jabbār to Rayy and many Caspian Zaydī scholars studied with Qāḍī. Ibn Sharwīn, who is mentioned among the students of Qāḍī ʿAbd al-Jabbār and accepted as one of the Zaydī- Muʿtazilī scholars, is one of these names. The works of Ibn Sharwīn, who had writings in the field of kalām and fiqh, did not remain within the borders of the (...) Caspian and reached the Zaydīs of Yemen; one of these works is Ḥaqāʾiq al-ashyāʾ. Considering that, unlike other theological schools, there are not many works on the definitions of theological concepts in Muʿtazilī literature and -as far as is known- did not reach today, this treatise helps to understand better especially the terms in Zaydī- Muʿtazilī theology and the effects of Bahshamiyya on Zaydī thought. This work, edited and translated based on the only extant manuscript only manuscript found in Yemen and a previous publication, on the one hand, is important in understanding the point of view of Zaydī- Muʿtazilī thought on the disciplines of theology, jurisprudence, debate, history of Islamic sects, on the other hand, it is a helpful resource for understanding the terms used in the theory of aḥwāl, which is still an intricate issue. Ibn Sharwīn in his Ḥaqāʾiq al-ashyāʾ; explains over 150 terms in relation to cosmology such as substance, accident, line, surface, space; to ontology such as existing, non-existence, originated (muḥdath); to epistemology such as knowledge, creed, ignorance, doubt, skepticism, obligatory and acquired knowledge; to methodology such as evidence, madlūl, debate, and disputation; to fiqh such as sunnah, farḍ, mandūb, cause, command-prohibition, general-particular (ʿumūm-ḫuṣūṣ); to the history of sects such as ʿadliyya, compulsionists (mujbira) and qadarī; to divinity such as the oneness of God (tawhīd); to justice such as promise and threat (al-waʿd wa-l-waʿīd), good and evil, necessary and acquired, grace, compensation, repentance, major and minor sins; to the theory of al-aḥwāl such as attribute of the essence, determinant (muḳtaḍī), entail (muḳtaḍā), muṣaḥḥiḥ, cause. Describing ḥadd that corresponds to “definition” and ḥaḳīḳat that he used together with it as collectively exhaustive, mutually exclusive, Ibn Sharwīn defines knowledge, power, living (ḥayy), speech (kalām), speaker (mutakallim), permanent (bāqī) etc. in a way that is true for both God and human beings. While making these definitions, he draws on poems, linguistic usages and verses and divides the nouns into three parts at the end of his work, namely linguistic, religious and conventional (sharʿī and waḍʿī); in particular, he gives detailed information about metaphors and parts of truth. Another striking aspect of the work is the explanation of the meanings of the imperative mood which is included in the subjects of the Methodology of Fiqh. (shrink)

Each narration or text, as it informs about an event, situation or person in history, has a history that sheds light on both its formation and how it arrived to us. The illumination of this history is at least as important as the content analysis of the information. For this reason, it is necessary both to examine whether the source in which the information is given has survived to the present day as it was created by the author without being (...) exposed to any external intervention, and to analyze the narration in terms of reliability and indication within the integrity of the isnād-text. In that case, when the word “text criticism” is mentioned, an understanding of a specific criticism should come to mind, which includes both critical edition (scholarly editing) of the first source and the critique of the narration by making sound research in terms of isnād and literary criticism (naqd al-isnād wa-l-matn). Due to reasons such as the inability to follow a standard method, the limited number of the copies and/or the distance of the copies from the author in terms of history and commercial concerns, many classical works published with relative verification contain such errors require a re-examination. One of these works is Ibn Hibbān’s (d. 354/965) book al-Majrūhīn. In his work al-Majrūhīn, Ibn Hibbān divided the narrators into two groups according to their reliability and collected the ones that he determined as weak according to his opinion. In this work, he placed Abū Ḥanīfa (d. 150/767) at the top of the list. First, he denounced Abū Ḥanīfa with the following expressions: Sahib al-ra’y, child of slaves, bicker, hypocrite, had little knowledge of hadith, a Murji’ī propagandist, a narrator who was blamed by imams. Then he tried to justify these claims by about thirty narrations from various salaf scholars. These narratives are completely different from the largely intellecutal discussions and criticisms of scholars such as al-Awza'i (d. 157/774), Ibn Abī Laylā (d. 148/765) and Ibn Abī Shayba (d. 235/849) on Abu Ḥanīfa and his school. The narrations compiled by Ibn Hibbān are display insulting and polemical narrations against Abu Ḥanīfa’s personality and reliability. In terms of being a source for later periods, it is important to examine and criticize these narratives in terms of the narration techniques. The al-jarḥ wa-l-taʿdīl is important part of the hadith science. al-Mejrūhīn, one of the leading works of this science is remarkable in many respects. According to this narration Abū Ḥanīfa Nuʿmān b. S̱ābit b. Zūtā b. Māh’ın (öl. 150/767) said, "If a man worships this mule to get closer to Allah, I see no harm in it." According to our analysis, there are the following determinations about the narrators in the chain of this narrative. Ibn Abī Mushir is unknown (majhūl), the narrator who is written as “Mahfūz b. Abī Savba” but his correct name is “Tawba” is matrūk. Ahmad b. al-Walīd al-Mahramī al-Karkhī is weak, and Yahyā b. Hamza, source person, is qadari who narrates from people with munkar al-hadith; but is also considered as a thiḳa narrator. As for Sa‘īd b. Abd al-Azīz, he has nothing to do with the reception and transmission of the narrative. In addition, there is also a break in the chain. First of all, what is expected from a basic work such as al-Majrūhīn, whose subject and purpose is purely a narrator analysis, is that the report in it should be acceptable, at least in terms of isnād. When the narrative in question, which is also included in earlier sources such as al-Fesewī (d. 277/890), is evaluated in terms of both the isnād and the text, one realizes the transformation of an expression circulating in the form of gossip against Abu Ḥanīfa in Damascus around the subject of ʾirjāʾ. ʾIrjāʾ was at the forefront of the heated debates in the second half of the second century into semā form in terms of isnād and text, besides, the word النعل/clog is transformed into البغل/mule. Apart from the weak points of the chain, Sa‘īd b. Abd al-Azīz, who has nothing to do with the reception and transmission of the narrative, has also been turned into the narrator/source of the report with the samā expression. Regardless of the purpose and the criteria of the narration technically, during the conversation with Sa‘īd, Yahyā b. Hamza’s sincere friend and teacher, a special speech in which a common report attributed to Abu Ḥanīfa was expressed, was transformed into Yahyâ’s samā‘ in the form of jazm. As a result, the word “shoe” or “clog” has evolved into mule. It would be a reductionist and over optimistic approach to assume that all this may have resulted from tashīf and tahrīf of the copyists. The narration we discussed is a typical example in terms of showing the effect of the conflict of ideas between Ahl al-Hadīth and Ahl ar-Ra’y on the narrations. Of course, this shoud be not regarded as the only example. (shrink)

No quadro genérico da proposta "Tempo e Temporalidades", aqui num horizonte islâmico, parte-se de um ponto de vista assumidamente fragmentário e regional, intentando alcançar uma posição de observação no interior da concepção do tempo histórico e da memória. Observa-se, assim, a obra e a vida de Ibn Ṣāḥib al-Salāt, proveniente de uma família de notáveis de Beja, procurando seguir os acidentes na formulação de uma memória regional no contexto de uma construção política de modelo imperial como a almôada. No limiar (...) entre as práticas heurísticas e hermenêuticas, regista-se uma rejeição de facto do taqlīd e uma opção pelas memórias pessoais e pelas fontes primárias, consentâneas com o registo de uma história contemporânea que passa ao lado de uma concepção universal islâmica da história. (shrink)

During Abbasid Dynasty, Shurta Institution (Police) was one of the disciplinary and security systems whose duty was establishing order and security as well as fighting against the corrupt people and criminals i.e. Ayyaran. During the third period of Abbasid dynasty, which is known as Buyids era, the institution of Shurta experienced a number of changes in comparison with the first Abbasids periods, some of which were. the direct interference of the governors of buyids in appointing Sahib Al-Shurta (Shurta administrator), paying (...) the guaranty fee of this job to the treasury of Buyids in order to accept those jobs by those who were appointed to do so, and also political considerations in appointing Sahib Al-Shurta. In addition, at the end of the dominance of Buyids on caliphate of Abbasids and the beginning of their decline, another period of caliph’s interference was observed in appointing the administrators of the Shurta of Baghdad. This paper is aims at to study and analyze the function of this institution during the period of Buyids dominance on Caliphate of Abbasids in Baghdad (955-1068) and some of its consequences, as well as dealing with security circumstances of that period. (shrink)

This paper aims to assess knowledge management maturity at HEI to determine the most effecting variables on knowledge management that enhance the total performance of the organization. This study was applied on Al-Azhar University in Gaza strip, Palestine. This paper depends on Asian productivity organization model that used to assess KM maturity. Second dimension assess high performance was developed by the authors. The controlled sample was (364). Several statistical tools were used for data analysis and hypotheses testing, including reliability Correlation (...) using Cronbach’s alpha, “ANOVA”, Simple Linear Regression and Step Wise Regression. The overall findings of the current study suggest that KMM is suitable for measuring and lead to enhance high performance. KMM assessment shows that the university maturity level is in level three. Findings also support the main hypothesis and it is subhypotheses. The most important factors effecting high performance are: Processes, KM leadership, People, KM Outcomes, Knowledge Process. Furthermore the current study is unique by the virtue of its nature, scope and way of implied investigation, as it is the first study at HEI in Palestine explores the status of KMM using the Asian productivity model. (shrink)

Logic; Islamic philosophy; Islam--doctrines.

Taftāzānī, Masʻūd ibn ʻUmar, 1322-1389?. Tahdhīb al-manṭiq wa-al-kalām.

Study and teaching of Islam with refererence to Qurʼan and Hadith.

al-Kitāb al-awwal. al-Qawāʻid al-Badrīyah fī ʻaqāʼid al-barīyah -- al-kitāb al-thānī. Masālik al-naẓar fī masālik al-bashar -- al-kitāb al-thālith. Taʻjīz al-mustaʻjaz.

يحلّل الباحث المغربي إبراهيم القادري بوتشيش في كتاب "خطاب العدالة في كتب الآداب السلطانية"، مفهوم العدالة كما تجلّى في الآداب السلطانية. ويحاول التوفيق بين الحقل الديني والحقل السياسي، ولا سيما أنّ النصوص السلطانية كانت دائمًا أداة مرجعية في أي محاولة لمواجهة المعضلات الفكرية العربية الراهنة. وهذا الكتاب الصادر عن المركز العربي للأبحاث ودراسة السياسات؛ مساهمة جديدة في صوغ أجوبة حديثة عن أسئلة قديمة وحديثة معًا مثل: مفهوم العدالة في الآداب السلطانية، والمرجعيات المولدة لخطاب العدالة لدى مؤلفي الآداب السلطانية، وموقع حقوق (...) الإنسان في الآداب السلطانية. (shrink)

al-Masāʼil al-qudsīyah -- Mutashābihāt al-Qurʼān -- Ajwibat al-masāʼil.