Islamic History & Culture

"أما ما نحن فيه، نحن أولاً نجعل الكتاب والسنة هي الثوابت الأصول، والمراجع التي نريد أن نستمد منها فكرنا وثقافتنا ونجعلها مرجعنا في كل شيء، نرجع إلى تراثنا الإسلامي ونقومه، ما انسجم منه مع توجيهات الكتاب والسنة ومناهجهما أخذ منه، ما صادم شيئاً من  ذلك أهمل. كذلك نرجع من إيجابيه، وننبذ سليبة. إنا نتعامل مع الموجود الفكري والحضاري والثقافي من نظرة الإنسان المستنير الذي له مراجعة ومصادر هدايته يحاكم كل شيء إليها، وبالتالي فإن لدينا الحماية الكافية وعندنا الأمن الكافي الذي يحمينا من أي انحراف أو ما يمكن أن يشكل خطراً على عقيدتنا وحضارتنا".

This article investigates the intellectual production of the celebrated scholar Fakhr al-Dīn al-Rāzī (d. 606/1210) during the decade or so he spent in the service of the Ghūrid sultans, from ca. 591/1195 to 602/1206. Operating exclusively within religious disciplines – theology, law and Qurʾān exegesis – and displaying pronounced rhetorical and dialectical features, this production contrasts significantly with his earlier and later production, which most notably exhibits much closer engagement with philosophy. It is argued that this “Ghūrid interlude” in al-Rāzī’s production reflects his role in spearheading the sultans’ project of divesting from the socially and culturally peripheral Karrāmiyya and fashioning themselves as champions of a sophisticated and cosmopolitan orthodoxy, and is furthermore aligned with his patrons’ transregional policies, including their pro-Abbasid stance. Al-Rāzī was in return invested by the Caliph al-Nāṣir with the title “he who summons people to the True One” (al-dāʿī li-l-khalq ilā l-ḥaqq), more commonly attested as “he who summons to God” (al-dāʿī ilā llāh). The article also offers a new examination of al-Rāzī’s Ghūrid-period intellectual biography and oeuvre.

Sejarah hidup Rasulullah Saw. dari segi peradaban Islam yang terdapat pada masa kenabian dengan judul “Peradaban Islam masa kenabian Bagian Pertama.” Maka daripada itu penulis mengambil batasan penelitian pada rumusan seperti apa peradaban Islam pada masa kenabian, bagaimana situasi dunia pada masa kenabian, seperti apa kondisi wilayah dan masyarakat Arab pada masa kenabian dan bagaimana cikal bakal pembentukan proto umat di Makkah.

Monoqrafiyada Azərbaycanda islam dini və mədəniyyətinin yaranması və inkişafı mərhələlərə ayrılaraq tədqiq edilmiş, bu prosesdə xəlifələrlə bərabər Azərbaycan və azərbaycanlıların mövqeyi açıqlanmış, azərbaycanlı ziyalıların Xilafətin idarəetmə strukturlarında fəaliyyəti, Xilafətin mədəniyyət mərkəzləri ilə elmi-mədəni əlaqələri və tədris fəaliyyəti, Azərbaycanda müsəlman monumental tikililəri və s. məsələlər haqqında ətraflı məlumat verilmişdir.
Monoqrafiyanın elmi-populyar dildə yazılmasında məqsəd tarixçilər, şərqşünaslar, Azərbaycan tarixinin Ərəb Xilafəti dövrü ilə maraqlanan elmi işçilərlə bərabər tələbələr, həmçinin geniş oxucu kütləsi üçün nəzərdə tutulmasıdır.

İskenderiye Kütüphanesi`ni gerçekte kim yaktı?

ÖZET

Eski Yunan bilim ve kültürünü günümüz medeniyetinin asıl ve yegane temeli kabül eden, müslümanları bilimsel düşünce ve zihniyetten uzak, orjinal medeniyet kurabilme yeteneğinden yoksun, eski uygarlıkların mirası üzerine kurulmuş, mirasyedi bir toplum olarak gören veya görmek isteyen, batı merkezli uygarlık tarihlerinin hemen hepsinde tekrarlanan bu tarihsel iddia ne derece ciddi, ne ölçüde bilimsel veya doğru olabilir?
Ayrıntıları ilgili kaynaklara havale ederek; konunun üzerinde ana hatlarıyla kısaca durmak istiyoruz:
M.Ö. III. Yüzyılda Mısır`ın İskenderiye şehrinde kurulan ve içerisinde 900 bin ciltten fazla yazma eserin bulunduğu, Helenistik kültürün en zengin eserlerinden biri kabul edilen tarihi İskenderiye Kütüphanesi nasıl ve kimler tarafından yakılıp, yıkılmıştır? Maalesef sonraki yüzyıllara ait bazı İslam tarihi kaynaklarında da nakledildiği üzere; M.642 yılında Hz.Ömer`in emriyle, anlaşılmaz bir bağnazlık ve tahammülsüzlük sonucunda Mısır Fatihi Amr b. el-Âs tarafından bizzat yakılıp yok edilmiş olabilir mi?

Bu konuda daha önce söz söyleyen ünlü tarihçilerden birisi olan C. Zeydân, İslâm Uygarlıkları Tarihi , (çev.Nejdet Gök, İletişim, İstanbul 2004) adlı klasik eserinde, önceleri bu olayın kuru bir iftirâ ve dayanaksız bir saldırıdan ibaret olduğunu ileri sürerken, zamanla görüşlerinde bazı değişiklikler olduğunu, İskenderiye Kütüphanesi`nin İslam fetihlerinden önce tahrip edildiğinin tarihi bir gerçek olmakla birlikte geri kalan küçük bir bölümünün de Müslümanlar tarafından yıkılmış olabileceğini iddia ediyor. Muzaffer olan orduların sırf hakaret ve aşağılama amacıyla, mağlup ettikleri kültürlerin kütüphane, ibadethane veya benzeri yerlerini tahrip ettiklerinin tarihi bir uygulama olduğunu, bu cümleden olarak; Tatar hükümdarı zalim Hülâgü`nün 1258 yılında Bağdât`ı ele geçirdiğinde binlerce kitabı Dicle ırmağına attırdığını, bir kısmını da kerpiç gibi kullanarak ahırlar yaptırdığını örnek olarak gösteriyor. Buna göre, Rum imparatorları da Hristiyanlığı kabul ettikden sonra Mısır`daki putperestlik uzantısı heykel ve mağbetleri de içlerindeki kitap ve heykellerle birlikte yaktırmışlardı. Trablusşam`ı ele geçiren Haçlılar da Kont S.Gilles`in emri ile, içerisinde üç milyon kitabın yer aldığı tahmin olunan bir kütüphaneyi yakmışlardı. (Gibbon, Roman Empire, II, 505).
***
Who really destroyed the Alexandria library?

ABSTRACT

Ancient Greek science and culture;  To what extent this historical claim, which accepts the original and unique basis of today's civilization, lacks the ability to establish original civilization, which is based on the heritage of ancient civilizations, which is based on the heritage of ancient civilizations, or who wants to see it as a heritage society, is repeated in almost all of the western civilization dates.  To what extent can it be scientific or accurate?

By referring the details to the relevant sources;  We would like to briefly emphasize on the subject:
B.C.  III.  How and by whom was the historical library of Alexandria, which was established in Alexandria in Egypt in the century, and which is considered to be one of the richest works of Hellenistic culture with more than 900 thousand volumes?  Unfortunately, as reported in some sources of Islamic history from the following centuries;  On the order of Hazrat Umar in M. 642, as a result of an incomprehensible bigotry and intolerance, Egyptian Conqueror Amr b. As Could it have been burned and destroyed ?

Corci Zeydân, who is one of the famous historians who made a speech on this subject before, argued that this event consisted of a dry slander and an unfounded attack in his classical work.  He claims that there have been some changes and that the Library of Alexandria was destroyed before the Islamic conquests, but the rest of it may have been destroyed by Muslims.  It is a historical practice that the victorious armies destroyed the library, place of worship or similar places of the cultures they defeated solely for insult and humiliation.  As an example, the Tatar ruler, when the cruel Hülâgü took Baghdad in 1258, had thousands of books thrown into the Tigris river, and some of them made barns using mudbrick.  Accordingly, after the Greek emperors accepted Christianity, the idolatry extension in Egypt burned the sculptures and caves together with the books and sculptures in them.  The Crusaders, who conquered Tripoli, also burned a library, which was estimated to contain three million books, by the order of Count S. Gilles.  (Gibbon, Roman Empire, II, 505).
*****

Ensiklopedi Islam Nusantara ini menjadi tolok ukur sekaligus pengakuan bahwa Islam Nusantara mempunyai sejarah panjang di Indonesia. Penerbitan ini juga menemukan momentumnya terutama setelah launching titik nol Islam Nusantara di Baros awal tahun 2017 oleh Presiden Joko Widodo. Launching tersebut sekaligus menunjukkan akan adanya pengakuan bahwa Islam Nusantara  memberikan kontribusi yang signifikan dalam pengelolaan bangsa Indonesia yang majemuk ini; dengan jumlah penduduk lebih dari 250 juta, yang dihuni oleh 714 suku bangsa, 500-an bahasa, ribuan tradisi budaya, dan 6 agama serta ratusan kepercayaan lokal. Islam Nusantara mampu memposisikan diri sebagai kekuatan agama yang mengintegrasikan dan mempertahankan keutuhan bangsa Indonesia dalam bingkai utuh Negara Kesatuan Republik Indonesia. Perlu ditegaskan bahwa Islam Nusantara sebagai sebuah identitas adalah nilai-nilai Islam yang diimplementasikan di bumi Nusantara, dan sudah lama dipraktikkan oleh para pendahulu kita. Salah satu ciri Islam Nusantara adalah bagaimana santun dalam menyebarkan ajaran agama. Islam disebarkan oleh para ulama yang sebagiannya diinformasikan dalam buku ini.

Abstract: This article discusses how the Shi’i Fatimi Ismaili Tayyabi Dawoodi Bohras commemorate the first ten days of Muharram, also known as Al Asharah al-Mubarakah in remembrance of the Azeem and unparalleled sacrifice of Moula Abi Abdillah Al Imam al-Husain Ibn Amir al-Mumineen Ali (as) at Karbala. Sayyid ash Shuhada Husain (as), his Ahl al-Bayt (as) and Ash’ab (ra) fought against the Zulm, injustice, and harassment committed by the Syrian emperor Yazid (L). Al Imam al-Husain (as) opposed and exposed him by sacrificing his life. The process of learning enriches the Aqidah and ‘ilm of the community members through Muharram Wa’az (sermons), which includes various topics of interest. It also informs us that this 1000-year-old legacy of the Shi’i Fatimi Ismaili Imams is continued with the same spirit by their Du’at, which refreshes the spiritual energies of the followers.

Uwe Vagelpohl and Ignacio Sánchez, "Why Do We Translate? Arabic Sources on Translation," in Dimitri Gutas (Ed.), Why Translate Science? Documents from Antiquity to the 16th Century in the Historical West (Bactria to the Atlantic) (Leiden and Boston: Brill, 2022): 254–376.

3 The Fundamentals of Piety: An Overview of the Structure and Contents of al-Ṭarīqa al-muḥammadiyya 116 vii Contents 4 The Slippery Slope of Piety: Birgivī on Sincerity, Sanctimony and How to Determine Right Intention 160 1 Introduction 160 2 Vocabulary and Semantics, Definitions and Classifications 162 3 Riyāʾ as Lesser Shirk 166 4 Other Types of Dissimulation 167 5 Sincerity (ikhlāṣ and iḥsān) 169 6 Truthfulness (ṣidq) 170 7 Various Taxonomies of riyāʾ 173 8 Legal Categorization 177 9 The Why(s) and How(s) of riyāʾ 178 10 The "People of Religion" 180 11 When Things Are Not That Clear-Cut 184 12 Embarrassment 189 13 How to Cure the Evil of riyāʾ 190 14 Display in Order to Guide, but How Can You Be Sure 194 15 Conclusion 196 5 The Economics of Piety: Birgivī on Wastefulness, the Cash waqf and Ottoman Land Tenure and Taxation 200 1 Introduction 200 2 Basic Concepts-The Good and Bad Qualities of Wealth 202 3 Stinginess, Generosity and Waste 205 4 The Causes, Manifestations and Antidotes of Wastefulness 208 5 Charity, Poverty and Begging 211 6 Payment for Religious Services 214 7 The Cash waqf 217 8 Land Tenure and Taxation 222 9 Conclusion 232 Conclusion 233

Scholars have made contesting claims about the nature and scale of works on religions by Muslim scholars before modern times. The present paper explores various primary and secondary sources, especially the classical bibliographical indexes that the scholarly tradition under scrutiny itself produced, and classifies these works into three types: (a) polemics, (b) works that present authentic knowledge about various faith traditions or introduce methodological novelties but carry some degree of apologetic undertone, and (c) descriptive writings on religions which resemble the modern-day academic study of religion. Based on these distinctions and an assessment of the number of works in each type, the paper maintains that a sprouting tradition of descriptive studies of religions existed in the pre-modern Muslim societies, which introduced certain methodical novelties such as comparative method, historiography, and, last but not least, textual criticism, which seems to have heralded the modern biblical studies in some respects. However, this tradition could not mature into a full-fledged discipline at par with many other branches of knowledge that flourished in the heyday of Muslim civilization. These findings imply that the descriptive study of religions other than one’s own is not necessarily a modern Western phenomenon. It can take root in multiple cultural settings.

Konya’da Selçuklu ve Beylikler Dönemine aiit iki önemli tıp kurumunun Maristan-ı Atik ve Alaeddin Darüşşifası var olduğu bilinmektedir. Bu iki önemli kurum ne yazık ki günümüze ulaşamamıştır. Ancak bu yapılara ait vakıf kayıtları ve daha sonraki dönemlere ait belgeler sayesinde Maristan-ı Atik ve Alaeddin Darüşşifası hakkında bilgilere sahip olunabilmektedir. Eldeki arşiv belgeleri ışığında Maristan-ı Atik ilk olarak 1113 tarihinde inşa edilmişse de banisi bilinmemektedir. Meydana gelen bir deprem sonucu yıkılan Maristan-ı Atik, Kadı İzzeddin tarafından 1254
yılında teşkil edilen yeni bir vakıfla yeniden faaliyete geçirilmiştir. Alaeddin Darüşşifası’nın ise inşa tarihi kesin olarak bilinmemekle birlikte Sultan I. Alaeddin Keykubad dönemine (1220-1237) tarihlenmektedir.
Alaeddin Darüşşifasına ait vakfiye ya günümüze ulaşmamış ya da henüz bulunamamıştır. Ancak Osmanlı dönemine ait arşiv belgelerindeki
ifadelerden Alaeddin Darüşşifasına hekimlerin tayinine dair bilgilerden hareketle uzun yıllar hizmet vermeyi sürdürmüş olduğu tespit edilebilmektedir.
Beylikler Dönem’inde Konya’da inşa edilen herhangi bir tıp kurumunun varlığına dair kesin bilgi ve bulgulara ulaşılamamıştır.........................................................................
It is well known that there are two medical
institutions dating back to the Period of the
Anatolian Seljuks and the Turkmen Emirates,
which are called Maristan-ı Atik and Alaeddin
Hospital. Unfortunately, these two prominent
institutions have not survived. However, some
limited information about Maristan-ı Atik and
Alaeddin Dār al-shifā can be obtained from the
waqf records. According to the waqf documents,
Maristan-ı Atik was first built in 1113, but its patron
remains unknown. Maristan-ı Atik, which was
demolished as a result of an earthquake, was once
rebuilt by Kadı İzzeddin with his endowments in
1254. Although the construction date of Alaeddin
Dār al-shifā is uncertain, it is dated to the reign of
Sultan Alaeddin Keykubad I (1220-1237). In fact,
the waqfiyah of the Alaeddin Dār al-shifā either has
not survived or has not been found yet. However,
according to Ottoman archival documents
regarding the appointment of physicians, it had
continued to serve for many years. Nonetheless, it
was not possible to obtain any precise information
or findings regarding the existence of any medical
institution built in Konya during the period of
Turkmen Emirates.

During more than a thousand years, Islam and the Christian West stood against each other, and still the West, which is no longer entirely Christian, sees Islamic Civilization as a huge barrier, and there are many tensions between the two civilizations. Is it possible to coexist and open between these two? What has changed in the last century is the presence of Islam beyond the areas that were dominated by Muslim influence through the Ottoman conquest of east Europe for centuries. These areas are within the Western world and especially in Western Europe. There are now a remarkable population of Muslims in Western Europe and America, and their number is increasing. This is fundamental to the relationship between Christianity and Islam, as well as between the civilization of the West and Islamic civilization, and it seems that Muslims living in the West also play an  important role in the fate of these relationships. For this reason, extensive research has been carried out in Europe and the United States in the past decades, many of which have been linked to specific political goals and objectives, while others have been conducted in a fair and objective manner.

The article engages closely with Marshall G. Hodgson's view of Islam in his theory of Islamicate civilization. Despite his methodological consciousness and various revisions he introduced in the study of Islamic civilization, he failed to do the same in his conception of Islam. This contribution looks at three relevant aspects of Hodgson's take on Islam. Apart from explaining problems inherent in his conception of Islam, I examine the relative efficacy of the view shared in some important ways between Hodgson and Smith. To this end, first, I argue that Hodgson's every allusion of Islam breathes dualism. Even though he was indeed well aware of this dualism, he barely succeeded in accounting for it, either historically or in Islamic tradition. Second, I try to make a theoretical link between this view of Hodgson and Wilfred C. Smith. I also compliment this with a review of some of the key counter arguments posited. Third, the article ends with a brief comparative assessment of W. C. Smith's cumulative tradition, Talal Asad's discursive tradition, and Shahab Ahmed's " coherence " in the face of " outright contradictions " thesis.

Sejak dahulu Asia barat mempunyai arti strategis yang menjadi incaran negara-negara besar. Teori besar yang dibuat oleh Karl Haushoffer dan Mc Kinder menempatkan Asia barat sebagai “heart-land” (daerah jantung) menjadikan pusaran konflik dalam Perang. Dunia I berpusat di Eropa dan pasca kekhalifahan. Siapa menguasai Asia barat, maka ialah yang akan menguasai dunia. Munculnya peradaban Islam juga tidak terlepas dari kemampuan Islam mengadopsi kebudayaan Yunani. Demikian pula kebangkitan Eropa, karena Eropa mangadopsi kebudayaan Islam. Dalam bidang ekonomi lebih jelas lagi, yaitu komunikasi dagang antara Laut Tengah dengan Laut Arab dan Samudera Hindia juga melewati kawasan Asia Barat tersebut. Barang-barang dagang dari Asia, kemudian dipindahkan ke laut Tengah melalui jalan darat (yakni kawasan Asia Barat tersebut). Yang menambah kawasan itu menjadi lebih strategis lagi adalah karena kawasan itu juga memiliki tempat-tempat yang strategis, seperti Laut Merah dan Terusan Suez, Teluk Persia atau Teluk Arab, Selat Bosporus dan Selat Dardanella. Sehingga kaum imperialis berlomba-lomba datang ke wilayah Asia Barat untuk menaklukan dan menguasai wilayah ini. Bangsa Eropa yang melakukan imperialisme di wilayah Asia Barat adalah prancis dan Inggris. Setelah Perancis dan Inggris berhasil menguasai wilayah-wilayah yang ada di Asia Barat, mereka melakukan monopoli dan mencampuri kehidupan politik yang ada dinegara-negara di wilayah Asia Barat. Sehingga hal ini menimbulkan berbagai dampak bagi kehidupan umat Islam. Kemudian pada abad 20 dikawasan ini ditemukan tambang-tambang minyak. Karena minyak inilah maka sampai sekarang kawasan ini menjadi incaran negara-2 negara besar, terutama negara maju yang kegiatan industrinya sangat tergantung pada minyak.

Hüseyin b. İbrahim el-Kazvlnl eseri metniyle birlikte Me'aricü'l-aJ:ıkam adıyla şerhetmiştir. 8. Esrarü'ş-şalCit (nşr. Muhsin Akli, Beyrut 1410/1990). 9. et-Tenbihatü'l-'aliyye. Namaz esnasında yapılması gereken kalbl arnelleri ele alan bir eserdir (nşr. Sefeuddin el-Basr1, Meşhed 1413/1371 hş .). 10. Keşiü'r-raybe ii aJ:ıkCımi'l-gaybe. İma miyye Ş'iası'nda gaybetle ilgili hükümlere dair bazı karşı görüşlerin reddine dairdir (Necef 1963) 11. Münyetü'l-mürid ii edebi'l-mütid ve'l-müstefid. Eğitim ve öğretimde hoca-talebe münasebetleriyle ilgili hacimli bir eserdir (Tahran 1307, Muhakkık el-Hilll'nin Risale {i't-teyasür fi'lkıble ve ibnü'l-Mutahhar el-Hilll'nin Ravzü'l-'inan' ı ile birlikte; nşr. Rıza el-Muhtari, Kum 1409/1989) 12. Müsekkinü'l-iu'ad 'inde fal;rdi'l-aJ:ıibbe ve 'l-evlad. el-Me'alim müellifi Hasan'ın dışındaki çocuklarını kaybettiğinde bu durumda olan bir kimsenin dinen yapması gereken hususları anlattığı eseridir (Beyrut 1412/1991). Şehld-i Sani bu eserini Müberridü'l-ekbCıd fi mu]J.taşari Müsekkini'l-fu'ad adıyla özetlemiştir (eserlerinin bir listesi için bk. Ali Sadıki Gulaml, s. 55-70

In recent years, the conflicts in different parts of the world that have been caused by cultural, religious, ideological or ethnic differences are not merely unique problems to today’s societies. Looking from past to present, it is often possible to encounter such conflicts in both Western and Oriental societies. Following the declaration of the Canadian government as an official state policy at the beginning of the 1970s, multicultural policies as an expression of the search for peaceful coexistence with differences has led to many debates, particularly political and academic. Although multiculturalism expresses a peaceful search for cultural diversity in modern political conception, it is possible to say that cultural diversity is not only specific to modern times, but also more foreground in some respects before the nation-states. In this study, the example of Andalusia will be analyzed in this context. Because Andalusia is not just a region or state, but also a culture and a civilization that shows examples of different tongues, religions, ethnicities and cultures that can live together peacefully. The political and sociological dimension of this historical situation in the Andalusian civilization, where differences from different civilization basins are seen as elements of social wealth, not conflict, will form the main content of this work.

Love to Allah is the greatest love from ages to ages, sending His messengers to preach love to Him. Many destruction, disruptions and explosion have been occurred in this world. This paper tries to explore about the causes the great disasters in the world by he global people leading an invalid way and creating a terrible crisis. Allah can save the global people. The present world is full of share-ism, idolatry-ism, usury-ism, Zakat-free-ism, killing-ism, injustice-ism, inhumanity-ism, practice about Gods and Goddesses, believe the sun, the moon, the stars, the trees, the stone, the angels, the jinn, other animals, practice as same-sex, polygamy, polygyny, polyandry, pray to materials, death guru, peer, saai, baba, abba, dihi baba, langta baba, khaja baba, joy guru, joy chisty, joy baba hydery, joy maa kali, maa durga, moorshid kibla, baba haque bhandary, joy ganesh pagla, joy deawan baggi, joy chandrapa, joy sureshwaree, fooltali kebla, sharshina kebla, foorfoora kebla, joy ganapati, joy krishnan, joy hari, joy bhagaban and Mazzarians, Marriages and sexism into human to animal, reaching to Allah. Manmade religions have created as Baha'i, Kadyany, Khaljee, DinE -Elahi, Brahma and Humanism. The world is full of Shirkism, Moonafikism, Goboatism, Bohtanism, Mooshrikiaism, Oathlessism and Khianotkariism. This Covid-19 is caused above them. Covid-19 is humanmade. It will be explored by the teaching of the Qur'an.

Subsidia Mediaevalia Patavina
2020, pp. 232
ISSN
2612-3770
ISBN
978-88-9387-093-1
€ 40,00 € 38,00
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Marco Di Branco
Ibn Haldun tra Alessandro e Cesare

La Grecia e Roma nel Libro degli esempi

Ibn Ḫaldūn (1332-1406), uno dei più grandi storici arabi della fine del Medioevo, è tra i pochi autori arabi medievali noti anche al di fuori del ristretto ambito degli arabisti e degli islamisti. Nel suo pensiero, i metodi tradizionali della pedagogia islamica si uniscono a un’acutissima capacità di analisi, frutto delle sue burrascose vicende biografiche, e a una forte sensibilità per l’indagine sociologica e psicologica dei gruppi sociali. In particolare, la cosiddetta Muqaddima – cioè il primo dei tre libri che compongono la sua celeberrima opera storica – è spesso definita come opera fondativa della sociologia storica: in essa, infatti, l’autore discute le cause e i fattori dell’incivilimento. Ibn Ḫaldūn in particolare considera la terra greca come la terra dell’arte, e soprattutto il centro da cui la scienza si è irradiata nel mondo musulmano. La riflessione di Ibn Ḫaldūn, connettendo le concezioni filosofiche derivanti dal movimento di tradizione greco-arabo alle correnti più vitali della tradizione culturale islamica, getta le basi teoriche di una nuova scienza storica e riorganizza in maniera globale il modo di narrare la storia universale, limitando alquanto il peso della prospettiva provvidenzialistica e mettendo invece al centro il concetto di «nazioni» (umam), entità etniche detentrici di autorità. Il volume offre al lettore la possibilità di conoscere i capitoli riguardanti la storia greca e romana del Kitāb al-‘Ibar, di cui si presenta per la prima volta la traduzione integrale in una lingua occidentale, corredata da un commento e da un’ampia introduzione che mette a fuoco i punti fondamentali su cui si impernia il “discorso greco-romano” del grande storico arabo.

Fazlur Rahman, the renowned Muslim thinker who lived in the second half of the twentieth century, impacted young scholars and students of Islam of his generation and those of the next, both from the Muslim world and the West. Many research scholars and thinkers who have written on Islam have been highly impressed by his methodology of interpreting the Qur'ān which is why there has been so much focus on this aspect of his work in the context of his contribution to Islamic scholarship. However, while one is drawn to examine this aspect of his work, there are other equally interesting aspect of his thoughts that have not been given the equal treatment, such as a study of the evolution of his thought over various decades of his life and career etc. The present article is meant to present a critical survey of the works of Islamicists on Fazlur Rahman's thought and contribution.

(Summary: This study examines the concept of civilization as a Western construct, juxtaposing it with the worldview and values of Islam. The study determines the place, as well as role, of civilization in the religious consciousness and historical processes of Muslims. It proposes that the concept be rather Islamized and articulated under the banner of the Islamic notions of 'umran and hayah tayyibah. The study in addition rectifies several misconceptions surrounding Islamic civilization-both as an idea and physical reality-the most prevalent of which, perhaps, is the narrative of its golden age.)

Many researches concern with the dialectic between Islam and tradition of Java. One of them is Soebardi studying Serat Cabolek, a manuscript that illustrated the dialectic between Islam and Javanese tradition in 18/19 century. Through philological studies Soebardi has produced a PhD thesis at The Australia National University (1967), and published in 1975 under title “The Book of Cabolek”. This book should be appreciated for having presented an important study on Islam and Java. Yet, it also needs to be studied more deeply through historical studies in order to obtain clearer information about the context. This article attempts to give a short review about the content of the book, and gives a critical explanation based on its socio-historical perspective. The result is that the story in Serat Cabolek is a construction of Javanese Priyayi on their history. It is an upscale historical document, to strengthen the king’s position as Panatagama. Dialektika Islam dan tradisi Jawa menarik ...

Laws such as the one in 2017 in Argentina which declared the Feast of the Sacrifice or Testimony of Abraham, as a national holiday, for the Muslims who celebrate the event, recover for the republics of Iberian America that part of their religious and cultural Diversity criminalized by the 1502 colonial ban on Islam, extending it to a social sanction, cultural disqualification or official denial, at least until the Second Vatican Council (1962).

Em 1955 foi editado no Egipto um manuscrito árabe relativo ao al-Andalus. O manuscrito em causa continha uma cópia, datada do século XV, em estado fragmentário, de uma obra de cariz geográfico, da autoria de um letrado hispano-árabe então desconhecido 1. Relativamente à geografia árabe sobre a Hispânia, ocorreram dois momentos de grande importância e significado, durante a primeira metade daquela mesma década do passado século, e que não poderemos deixar de referir. Em primeiro lugar, em 1951, a edição portuguesa da Crónica Geral de Espanha de 1344, por Lindley Cintra, Crónica onde também surge integrado o apartado geográfico que descreve a Península Ibérica, e que recorrentemente se atribui a al-Râzî, o 'Mouro Rasis' da tradição romance 2. E em segundo lugar, em 1953, a tentativa de reconstituição da 'Descrição de Espanha', levada a cabo por Lévi-Provençal, em texto de teor idêntico ao que surge

A couple of weeks back, having arrived unforgivably late to a performance, I was greeted by a heartening sight. In the darkened hall, the bright young eyes of the audience were riveted on the shining white screen on which shadowy images moved in shadowy landscapes to the accompaniment of dialogue and music. The audience seemed to be in the grips of a magical world created on the screen. Not surprisingly, Hooda Shawa, Kuwait's very own writer and playwright, had done it again. With the help of WAMDA, a group led by the resolute Dr Nabil Bahgat, she had staged a homegrown puppet shadow show with original music and songs titled 'Elephant in the City' at Taqa studio.

Hommes, femmes, parfums et puanteurs dans quelques textes littéraires arabes des iv e /x e et v e /xi e siècles Monica Balda‑Tillier Résumé : L'odorat jouit d'un statut privilégié dans la culture arabe médiévale. Dans certains textes littéraires des iv e /x e et v e /xi e siècles, les parfums et les puanteurs revêtent une valeur morale ou une connotation socioculturelle particulière. Cet article est une étude, non-exhaustive, de l'imaginaire et des significations sociales attribuées aux odeurs à cette période. Abstract: Smell has a privileged status in the medieval Arab culture. In some Arabic literary texts of the fourth/tenth and fifth/eleventh centuries, perfumes and stinks reveal moral values or take a peculiar socio-cultural connotations. This article represents a study, which does not claim to be exhaustive, of imagination and social meanings that classical literary documents attributed to odors at that time.

In this article, the origin of the symbols of crescent and "crescent moon with star" in Turkic and Islamic Cultures is investigated. What is the origin of the symbol of Crescent in Islamic and Turkic Civilisations, how it became the symbol of Islam and Turks ? Use of the symbol of crescent in Islamic and Turkic Cultures and it's symbolic and ideological meanings. How and why the symbol of crescent is used on the flags, coins, badges and coat of arms in Islamic and Turkic states.

The paper reveals the very ground characteristics of the Muslims dynasties after the very era of Khulafai Rashedun. The purpose and aim of the ongoing paper is to threw light on the scenario of the Muslims dynasties. The researcher has selected the topic of discussing the comparative and distinctive elements between both the dynasties. The researcher has gathered a bunch of qualitative data from different kinds of sources. The researcher has gone through myriad research papers and sort-out library in order to better erect the research paper. The main goal and objective of this research paper is to better analyse the very underlying realities of the political, economical, religious, cultural, civilizational and educational data of both Umayyad's and Abbasid dynasty. The study recommends a well analysed approach to sketch the aforementioned grounds in the present Muslim's world in better way in order to minimise the trivialities and obscurities which we are facing in the current scenario of our Muslim's World.

The Erroneous Maps of the  University of California, Berkeley, Zionists' Pseudo-History, and the Satanic Aristocracy of Intellect
ΑΝΑΔΗΜΟΣΙΕΥΣΗ ΑΠΟ ΤΟ ΣΗΜΕΡΑ ΑΝΕΝΕΡΓΟ ΜΠΛΟΓΚ “ΟΙ ΡΩΜΙΟΙ ΤΗΣ ΑΝΑΤΟΛΗΣ”
Το κείμενο του κ. Νίκου Μπαϋρακτάρη είχε αρχικά δημοσιευθεί την 10η Φεβρουαρίου 2019
First republished on 30th August 2021 here:
https://profmegalommatistextsingreek.wordpress.com/2021/08/30/οι-λαθεμένοι-χάρτες-του-μπέρκλει-η-ψευ/

as published in the Journal of Faith and War, Spring 2012, http://faithandwar.org/ Ignoring religion in international relationships is a dangerous error that inevitably leads to an endless stream of policy miscalculations. To give lip service in this politically-correct era to a basic understanding of Islam and Islamic culture and then to proceed with secular American objectives is to functionally disregard the realities of Islam and Islamic culture as well as the religious foundations of our own attitudes and worldviews…. A profound but unintended problem that Americans have created is that our disregard for the place of Islam effectively abandons the Muslim world to extremists. Dismissing religion as a proper basis for strategic interaction gives away the primary battlefield to our opponents. Strategically, Americans are fighting the wrong war-directly ignoring Clausewitz's dictum.