استكشف المجموعة الواسعة من العناوين المتاحة.

Exceptional as a medieval pediatric handbook, De curis puerorum is edited here in Latin and Hebrew translations of al-Rāzī's lost Arabic original; an English version and commentary reveal contemporary beliefs about the causes, symptoms, and treatments of many children's diseases.

This article presents two short but complete treatises on legal theory (uṣbūl al-fiqh). The first was written by Ibn Surayj (d. 306/918) as an addendum to his compendium on Shāfiʿī law,al-Wadāʾiʿ, and the second by Abū Bakr al-Khaffāf (fl. early fourth/tenth century), who included it as an introduction to his legal textal-Aqsām wa-l-khiṣbāl. An analysis of these texts reveals the existence of a self-conscious legal-theoretical discourse around the turn of the fourth/tenth century that connects al-Shāfiʿī's (d. 204/820)Risālawith the so-called matureuṣbūltradition known from the late fourth/tenth century onward. The analysis also sheds considerable light on developments in legal theory in this period, such as the emergence of the termʿilla(cause), the parallel rise of legal dialectics (jadal), the consequences of adopting the idea ofwaḍbʿ(linguistic coinage), and generally the inclusion of theological concerns in legal theory.

In this study of the Sanskrit, Syriac and Persian sources in Rhazes' (d. 925 CE) famous Arabic encyclopedia titled al-Ḥāwī, Oliver Kahl offers for the first time a textual and historical documentation of an hitherto neglected 'foreign' cluster of material.

This paper introduces two newly discovered epistles by the celebrated physician and philosopher Abū Bakr Muḫammad ibn Zakariyyāʾ al-Rāzī (Rhazes, d. ca. 925). The first epistle addresses the question of why and how clothing can be used both to stay warm and to stay cool, drawing on the Aristotelian tradition of problem literature (problḗata physiká). The second epistle arises out of a court polemic and treats the question of whether one should consume mulberries after watermelons. This study offers analysis, editions, and translations of these previously unknown epistles, situating them within their broader literary and cultural contexts.

This article offers a case study on the social role of a charismatic shaykh, Abū Bakr al-Mawṣilī (d. 797/1394), in fourteenth-century Damascus and Jerusalem, and on the way he established his saintly reputation and accumulated cultural capital. Based mainly on a to-date unstudied manuscript written by the shaykh’s grandson, it analyzes how the shaykh managed to pass this capital on to his offspring and how they formalized, institutionalized, and consolidated his ṭarīqa into a stable social organization, with the Mawṣilī household at its center, which, although never spreading outside of Greater Syria, continued to flourish locally for centuries.

Abstract only

İnsanın bedensel ve ruhsal sağlığının nasıl korunabileceği üzerine düşünce üreten önemli İslam filozoflarından olan Ebu Bekir Râzî, ahlaka ilişkin yazdığı felsefi risalelerinde insanın psikolojik iyi oluş haliyle, ahlaki yetkinliği arasında yakın bir bağlantı olduğunu ifade eder. Bu makalede, Râzî’nin, insanın üzüntülerden kurtulmasına ve manevi olarak iyileşmesine ilişkin ahlaki düşünceleri, modern bireyin yaşamsal sıkıntılarıyla bağlantılı olarak ele alınmıştır. Modern bireyin içinde bulunduğu çağın hâkim paradigmasıyla şekillenen sorunsallarına Râzî’nin ahlakın iyileştirilmesine ilişkin düşünceleri doğrultusunda yaklaşmanın bireye sağlayacağı olası katkıları tartışmak makalenin temel amacını oluşturmaktadır. Bu çalışmanın önemi, Râzî’nin maneviyat eksenli felsefi düşüncelerini, kutsala yabancılaşan, varoluşunun bir amaca hizmet ettiği düşüncesinden uzaklaşan ve mutluluğu maddi olanla özdeşleştiren modern bireyin varoluşsal açmazlarıyla ilişkili olarak çözümleme girişiminden kaynaklanmaktadır. Makalede, Aşkın Olan’ı felsefesinin merkezine koyan ve aklın yol göstericiliğiyle hareket eden Râzî’nin ahlakın iyileştirilmesine ilişkin düşüncelerinin, kendi çağdaşlarına olduğu gibi bugünün modern bireylerine de yaşam rehberliği yapabilecek değerli felsefi düşünceler olduğu sonucuna varılmıştır.

Introduction Islam has been variously identified in modern scholarship as religion, culture, civilisation or tradition.1 Constructed in modernity, these terms are limited by the purpose for which they have been employed in the humanities and the social sciences. A term used by Caliph 'Umar b. al-Khattāb on the death of the Prophet Muhammad is a valuable starting point for capturing key elements that constitute the discourse of Islam. [...]reflexive exercises transformed Islamic discourse in response to challenges in the justification of belief and values, on hermeneutical strategies of reading the Qur'an, and on experiences of God._ The importance of reflexivity and self-reflexivity in the discourse has not been completely ignored in the modern study of Islam. \"9 Giddens's binary distinction between modernity and tradition has led to a tendency to approach insider reflections in religious traditions as data and information.10 For example, the well-known scholar of religion, Victor Turner, reflects on how theoretical reflections found in religious traditions should be treated: \"But after collection and analysing the demographic, ecological, and topographic facts, I would go beyond Durkheim's view in laying stress ... not only on rules, precepts, codes, beliefs, etc.