In 1768, Aḥmad al-Damanhūrī became the rector (shaykh) of al-Azhar, which was one of the most authoritative and respected positions in the Ottoman Empire. He occupied this position until his death. Despite being a prolific author, whose writings are largely extant, al-Damanhūrī remains almost unknown, and much of his work awaits study and analysis. This book aims to shed light on al-Damanhūrī’s diverse intellectual background, and that of and his contemporaries, building on and continuing the scholarship on the academic thought of the late Ottoman Empire. The book specifically investigates the intersection of medical and religious knowledge in Eighteenth-Century Egypt. It takes as its focus a manuscript on anatomy by al-Damanhūrī (d. 1778), entitled "The Clear Statement on the Science of Anatomy (al-qawl al-ṣarīḥ fī ʿilm al-tashrīḥ),". The book includes an edited translation of The Clear Statement, which is a well-known but unstudied and unpublished manuscript. It also provides a summary translation and analysis of al-Damanhūrī’s own intellectual autobiography. As such, the book provides an important window into a period that remains deeply understudied and a topic that continues to cause debates and controversies. This study, therefore, will be of keen interest to scholars working on the "post-Classical" Islamic world, as well as historians of religion, science, and medicine looking beyond Europe in the Early Modern period.
The first monograph on the history of Islamic hospitals, this volume focuses on the under-examined Egyptian and Levantine institutions of the twelfth to fourteenth centuries. By the twelfth century, hospitals serving the sick and the poor could be found in nearly every Islamic city. Ahmed Ragab traces the varying origins and development of these institutions, locating them in their urban environments and linking them to charity networks and patrons' political projects. Following the paths of patients inside hospital wards, he investigates who they were and what kinds of experiences they had. The Medieval Islamic Hospital explores the medical networks surrounding early hospitals and sheds light on the particular brand of practice-oriented medicine they helped to develop. Providing a detailed picture of the effect of religion on medieval medicine, it will be essential reading for those interested in history of medicine, history of Islamic sciences, or history of the Mediterranean.
How did pious medieval Muslims experience health and disease? Rooted in the prophet’s experiences with medicine and healing, Muslim pietistic literature developed cosmologies in which physical suffering and medical interventions interacted with religious obligations and spiritual health. This book traces the development of prophetic medical literature and religious writings around health and disease to give a new perspective on how patienthood was conditioned by the intersection of medicine and Islam. The author investigates the early and foundational writings on prophetic medicine and related pietistic writings on health and disease produced during the Islamic Classical Age. Looking at attitudes from and towards clerics, physicians and patients, sickness and health are gradually revealed as a social, gendered, religious, and cultural experience. Patients are shown to experience certain sensoria that are conditioned not only by medical knowledge, but also by religious and pietistic attitudes. This is a fascinating insight into the development of Muslim pieties and the traditions of medical practice. It will be of great interest to scholars interested in Islamic Studies, history of religion, history of medicine, science and religion and the history of embodied religious practice, particularly in matters of health and medicine.
This book considers the history of the Prester John legend and its impact on the Crusades, investigating its entangled mythical history between East and West during the twelfth and thirteenth centuries. The present study thus responds to the still pressing need for a comprehensive historical investigation of the twelfth and thirteenth crusading history of the legend and its impact on the Muslim-Crusader encounters, examining various Latin, Arabic, Syriac, and Coptic accounts. It further reflects on new eastern aspects of the legend, presenting a new Arab scholarly view. This book first charts a pre-history of the legend in the late ancient Christian prophecy of the Last Emperor down to the emergence of the legend in the mid-twelfth century. Second, the work presents a historical discussion of the legend and its association with actual occurrences in the Far East and the Levant, analysing the legend history under the crusading crisis and the imperial papal schism in Europe. Meanwhile, the work considers the vague Prester John Letter addressed to Manuel I Komnenus, Byzantine Emperor, and its elaborate conception of a mythical eastern kingdom, revealing imaginative parallels on the wondrous East and legendary Eastern Christian kings in Arabic Muslim and Christian accounts of the Muslim geographer and cartographer al-Idrisi, the Coptic Abu al-Makarim and the Syriac Ibn al-'Ibri (Bar Hebraeus), among others. Moreover, the book examines how the legend impacted war and peace processes between the Ayyubids and the Crusaders during the Fifth Crusade against Egypt (1217-1221), revealing how it was mingled with Arabic and Eastern Christian prophecies at the time. The study concludes by investigating the perception of Prester John by the papal and European envoys to the Mongols in the thirteenth century, revealing how the legend was instrumentalised (and even weaponised) to establish a Latin-Mongol crusade through a parallel exploration of relevant Latin, Arabic and Syriac sources.
“Islamic law contains explications and divisions that imply a classification in terms of public and private law. In this book we will explain the outlines of Islamic public law, e.g. First Chapter; Islamic constitutional law (al-siyāsah al-shar‘iyyah) and administrative law (al-siyāsah al-shar‘iyyah); Second Chapter; penal law (al-̒uqūbāt); Third Chapter; financial law (zakāt, ʻushr, ḫarāj and other taxes); Fourth Chapter; trial law (qaḍā), and Fifth Chapter: international public law (al-siyar). The fields of especially Islamic constitutional law, administrative law, financial law, ta‘zīr penalties, and arrangements concerning military law based on the restricted legislative authority vested by Sharī‘ah rules and those jurisprudential decrees based on secondary sources like customs and traditions and the public good (maslahah) all fell under what was variously called public law, al-siyāsah al-shar‘iyyah (Sharī‘ah policy), qānūn (legal code), qānūnnāmah, ‘orfī ḥuqūq etc. Since these laws could not go beyond Sharī‘ah principles either, at least in theory, they should not be regarded as a legal system outside of Islamic law. But Islamic penal law, financial law, trial law, and international law depend mostly on rules that are based directly on the Qur’an and the Sunnah and codified in books of fiqh (Islamic law) called Sharī‘ah rules, Sharʻ-i sharīf, or Sharī‘ah law. Such rules formed 85% of the legal system. In this book, we will focus on some controversial problems in the Muslim world today, such as the form of government in Islamic law and the relation between Islam and democracy. Islamic law does not stipulate a certain method of state government; nonetheless, we may say that the principles it decrees and its concept of sovereignty suggest a religious republic. As a matter of fact, Ḫulafā al-Rāshidūn (the Rightly Guided Caliphs), were both caliphs and religious republican presidents. We could say that this book has three main characteristics. i) We have tried to base our explanations directly on the primary Islamic law sources. For example, after reading some articles on the caliphate or tīmār system in articles or books by some Western scholars and even by some Muslim scholars, one might conclude that there are different views on these subjects among Muslim scholars. This is not true: Muslisms have agreed on the basic rules on legal subjects, but there are some conflicts regarding nuances and interpretations. If one reads works by Imām Gazzali, Ibn Taymiyyah, al-Māwardi, and al-Farrā’, one will not find any disagreement on the main rules, but there are some different interpretations of some concepts. We have tried to discover where they agreed and we have sometimes pointed to where they differed. ii) We have researched practices of Islamic law, especially legal documents in the Ottoman archives. For example, we explain ḥadd-i sariqa but also mention some legal articles from the Ottoman legal codes (qānunnāmes) and some Sharī‘ah court decisions like legal decrees (i‘lāmāt-i shar‘iyyah). It is well known that nobody can understand any legal system without implementing and practicing it. That also holds for Islamic law because theory alone does not yield a complete understanding of Sharī‘ah rules. iii) We have worked hard to correct some misconceptions and misunderstandings about Islamic law. That is why we appeal to the primary sources. For example, some scholars claim that the Ḥanafī jurist Imām Saraḫsī did not accept the idea of punishment for apostasy. We have studied his work al-Mabsūt and found this claim to be unfounded. The comparison between tīmār and fief is another example because the tīmār system is different from the fief system. Some scholars confuse the concept of sovereignty and governance. The Islamic state is not a theocratic state in the sense in which Europeans understand the term.”
After the control and constant conflict between the Roman Empire and the Persian Empire that lasted for hundreds of years, new powers rose on the land of the Middle East. This power was able in a very short time to control many lands of the Persian state and also the Roman state to the point that the new power was able to completely eliminate the Persian Empire. Indeed, the new state that the Prophet Muhammad founded from Medina was able to expand and rise to the point that it extended from Spain in the west to the borders of China in the east. The foundations that the Prophet Muhammad laid and the rules on which the state was built, which were initially based on a religious basis, but with time the Muslim caliphs did not adhere to this matter, and as a result of the control of these caliphs over the land that was under the control of the Persians and Romans, the Muslim caliphs began to imitate these princes and rulers, whether in the way of dress or even living in palaces and indulging in a life of amusement and luxury, which led with time to the loss of some of the values that the Muslim caliphs inherited from the Prophet Muhammad, and began to replace it with the love of money and power to the point that some Muslim rulers reached the point of causing sedition and conflicts between some rulers for the sake of power, and this made the Islamic countries enter into long periods of wars, conflicts and strikes as a result of the conflict between Muslim rulers over power, and we will review in this book the most prominent periods of conflicts and wars between Muslim rulers throughout the Islamic ages.
This book sheds new light on the critical importance of the Saudi Arabian Monetary Agency (SAMA), a remarkably successful central bank that is a model for developing oil exporters worldwide. As a "swing producer", Saudi Arabia has traditionally stepped in to make up for oil supply shortfalls in other OPEC countries, or to scale back their own production when overabundance might lead to a price crash. Since 2014, Saudi Arabia has changed its policy in response to the rise of American shale oil, in search of a long-term strategy that will, once again, help balance supply and demand at a steady price. In its informal dual role of central bank and sovereign wealth fund, SAMA must navigate the paradoxes faced by monoline oil producing countries: the need for diversification vs. dependence on oil-based revenue; the loss of foreign exchange reserves that follows oil-financed government spending; the unreliability of revenue from oil; the challenges of using a Western model for supervising Shariah-compliant banks; and the need to have a balancing mix of oil and financial assets. As SAMA (now the Saudi Arabian Monetary Authority) reassesses its role in 2017, this history and guide to current policy issues will prove invaluable for policymakers in oil producing economies looking to apply lessons from the past as they plan for the future.
Hazrat Abu Bakr Al-Siddiq (R.A) became the first caliph of the Muslims after the death of the Prophet (S.A.S). He was a close Companion of the Prophet (S.A.S); therefore, he became the first adult Muslim to believe in the revelation. As a wealthy trader, he supported the Prophet’s (S.A.S) mission in the early years by freeing slaves their masters mistreated for accepting Islam. The Prophet (S.A.S) gave him the title Al-Siddiq for his truthfulness and love for Allah and His Messenger. This book discusses Abu Bakr’s (R.A.) life and kingdom. This book is divided into three parts. The first part confers his life in Mecca. It details his early life, his relationship with the Messenger of Allah, his conversion to Islam, and his persecution after his conversion. The second part of looks at his life in Medina after migration. It sheds light upon his contribution to Medina. He played an active role in the military expedition with the Prophet (S.A.S). The third and final part is about the Caliphate, which lasted two years. Within a short span of two years, he unified the Muslims and expanded Islam to the furthest lands.
For the first time, readings of Moroccan travel writing in Arabic are juxtaposed with French and British writing about Morocco in a critical exploration of nineteenth-century concepts of modernity. Ahmed Idrissi Alami investigates the complex dynamics concerning colonial expansion, military conflict, and societal values. Mutual Othering sets out to rethink generally accepted concepts of European modernity by critically examining its production and contestation within a subaltern context in which the native other—in this case, religious scholars or imams accompanying political missions to Paris and London—presents aspects of European culture to elite members of the Moroccan imperial court. This work also connects the arguments of these texts to the rethinking of tradition and modernity, the rhetoric of reform, democracy and the Arab state, and the compatibility of Islam with the West and secular values in the post-9/11 world. The inclusion of citations in the original French and Arabic, alongside English translations, allows a range of readers to enjoy this critical addition to the fields of literature, travel writing, North African studies, history, international relations, and philosophy, as well as cultural and religious studies.
A controversial episode in the life of the Prophet Muhammad concerns an incident in which he allegedly mistook words suggested by Satan as divine revelation. Muslims now universally deny that the Satanic verses incident took place. But Muslims did not always hold this view. Shahab Ahmed uses this case to explore how religions establish truth.
This book presents an anthropological study of the Qur’an, offering an unprecedented challenge to some of the epistemological and metaphysical assumptions of the tawḥīdic discourses. Combining primary textual materials and anthropological analysis, this book examines transcendence as a core principle of the Qur’an, uniquely signified in the divine name al-Quddūs (the Holy). It shows how the tawḥīdic representations of Allah constitute an inversion of this attribute; examines how this inversion has been conceived, authorized, and maintained; and demonstrates how it has affected Islamic thinking and practices, especially as relates to authority. This book also explores how a return to the Qur’anic primacy of God’s otherness as al-Quddūs can influence Islamic thinking and practices moving forward. Therefore, it will be highly useful to scholars of Islamic Studies, philosophical theology, Qur’anic studies, political science, ethics, anthropology, and religious studies.
Abū al-Ḥajjāj 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-Fārābī (d. 339/951). The present volume offers a complete critical Arabic edition of this work, with an English and Arabic introduction, notes and indices.
This book investigates the transmission of knowledge in the Arab and Islamic world, with particular attention to the translation of material from Greek, Persian, and Sanskrit into Arabic, and then from Arabic into Latin in medieval Western Europe. While most modern scholarly works have addressed contributions of Muslim scholars to the modern development of translation, Labeeb Ahmed Bsoul bases his study on Arabic classical literature and its impact upon modern translation. He focuses on the contributions made by prominent classical Christian and Muslim scholars, showcasing how their works and contributions to the field of knowledge are still relevant today.
Khartoum, according to one theory, takes its name from the Beja word hartooma, meaning meeting place . Geographically, culturally and historically, the Sudanese capital is certainly that: a meeting place of the Blue and White Niles, a confluence of Arabic and African histories, and a destination point for countless refugees displaced by Sudan s long, troubled history of forced migration. In the pages of this book the first major anthology of Sudanese stories to be translated into English the city also stands as a meeting place for ideas: where the promise and glamour of the big city meets its tough social realities; where traces of a colonial past are still visible in day-to-day life; where the dreams of a young boy, playing in his fathers shop, act out a future that may one day be his. Diverse literary styles also come together here: the political satire of Ahmed al-Malik; the surrealist poetics of Bushra al-Fadil; the social realism of the first postcolonial authors; and the lyrical abstraction of the new Iksir generation. As with any great city, it is from these complex tensions that the best stories begin. "An exciting, long-awaited collection showcasing some of Sudan's finest writers. There is urgency behind the deceptively languorous voices and a piercing vitality to the shorter forms. These writers lay claim over the contradictions and fusions of the capital city - Nile and drought, urbanization and village ties, what is African and what is Arab." - Leila Aboulela
This volume analyzes the early period of the Arab-Israeli conflict (1897–1948), which encompasses the emergence of the Zionist movement and the end of the First World War. Zionism and Western colonialism continue to play a definitive role in shaping the fate of the Palestinian cause. The author argues that it is possible to understand the existence of such a relationship between Zionism and Western colonialism by looking at the unity of purpose of both approaches and the international circles in which Zionism has been supported from the very beginning. Zionism does not correspond to a natural course of national development, such as the origin, language, and cultural unity of a nation residing in lands where its ancestors lived but is an international idea that transcends territoriality. Similarly, Western colonialism, which aims to design an extra territorial framework, follows the same path as Zionism in this framework.
This ground-breaking volume on political Islam takes the question of Islam and secularism in an entirely different direction. It shows how leading Islamists use Islamic legal theory to liberate the political sphere from the narrow exegetical worldviews of classical jurists and modern fundamentalists. Exploring the work of a vanguard of Islamists, the book brilliantly parses out the broadlines of these Islamists’ liberal theory and its underpinning legal grounds. This theory promises much. Beyond resolving the problem of political legitimacy in Muslim majority countries, it opens immense potential for reasonable ‘overlapping consensuses’ between traditional worldviews and modern secular perspectives. Most strikingly, this resolution rests not on a break with the Islamic legal heritage but on rediscovering and refining the most profound aspects of it. The secret of this liberal theory lies in the broad application of the medieval concept of maqasid, the Lawgiver’s aims. This approach shifts the focus from textual analysis emphasizing what God said to a systematic rational exploration of what He intended.
Islam within Judaism and Christianity is a truth, truth that is clear and bright in the midst of a dark world that has lost its way through understanding that are guided by Satan. This book will remove the veil off of Gods concealed messages, and it will impact the twisted long life of preaching that was used for indecent political power and financial gains, causing billions of innocent lives lost throughout history. Through Islam within Judaism and Christianity I would like to introduce you to the messages of God from the holy Bible and The Quran so that you can discover that we are all followers of Moses, Jesus and Mohammed. We are one nation that belongs to the same one God, so we may consider changing our attention from striking one another to striking our one enemy, Satan! This is a book that assists you in better understanding one another in pursuit of making our world a better place and doing it together. Ahmed S. Yousef, PT. Ph.D.
This is the original History of the Modammedan Dynasties of Spain reprinted from the first edition of 1840-1843. It represents the foundations of our modern understanding of a great civilisation.
Through analysis of the Covenants of the Prophet Muḥammad, which pledge protection to diverse faith communities, this book makes a profoundly important contribution to research on early Islam by determining the Covenants’ historicity and textual accuracy. The authors focus on the Prophet Muḥammad’s relationship with other faith communities by conducting detailed textual and linguistic analysis of documents which have received little scholarly consideration before. This not only includes decrees of the Prophet Muḥammad, ‘Umar ibn al-Khaṭṭāb, ‘Alī ibn Abī Ṭālib, and Mu‘āwiya ibn Abī Sufyān, but also of important Muslim rulers. They present their findings in relation to contemporaneous historical writings, historic testimonies, official recognition, archaeological evidence, historic scribal conventions, date-matching calculations, textual parallelisms, and references in Muslim and non-Muslim sources. They also provide new and revised translations of various Covenants issued by the Prophet Muḥammad which were attested by Muslim authorities after him. The authors argue that the claim of forgery is no longer tenable following the application of rigorous textual and historical analysis. This book is essential reading for Muslims, Christians, Jews, Samaritans, and Zoroastrians, as well as anyone interested in interfaith relations, Islamophobia, extremist ideologies, security studies, and the relationship between Orthodox and Oriental Christianity with Islam.
The story of how Arab editors of the late nineteenth and early twentieth centuries revolutionized Islamic literature Islamic book culture dates back to late antiquity, when Muslim scholars began to write down their doctrines on parchment, papyrus, and paper and then to compose increasingly elaborate analyses of, and commentaries on, these ideas. Movable type was adopted in the Middle East only in the early nineteenth century, and it wasn't until the second half of the century that the first works of classical Islamic religious scholarship were printed there. But from that moment on, Ahmed El Shamsy reveals, the technology of print transformed Islamic scholarship and Arabic literature. In the first wide-ranging account of the effects of print and the publishing industry on Islamic scholarship, El Shamsy tells the fascinating story of how a small group of editors and intellectuals brought forgotten works of Islamic literature into print and defined what became the classical canon of Islamic thought. Through the lens of the literary culture of nineteenth- and twentieth-century Arab cities—especially Cairo, a hot spot of the nascent publishing business—he explores the contributions of these individuals, who included some of the most important thinkers of the time. Through their efforts to find and publish classical literature, El Shamsy shows, many nearly lost works were recovered, disseminated, and harnessed for agendas of linguistic, ethical, and religious reform. Bringing to light the agents and events of the Islamic print revolution, Rediscovering the Islamic Classics is an absorbing examination of the central role printing and its advocates played in the intellectual history of the modern Arab world.
The Delhi Sultanate ruled northern India for over three centuries. The era, marked by the desecration of temples and construction of mosques from temple-rubble, is for many South Asians a lightning rod for debates on communalism, religious identity and inter-faith conflict. Using Persian and Arabic manuscripts, epigraphs and inscriptions, Fouzia Farooq Ahmad demystifies key aspects of governance and religion in this complex and controversial period. Why were small sets of foreign invaders and administrators able to dominate despite the cultural, linguistic and religious divides separating them from the ruled? And to what extent did people comply with the authority of sultans they knew very little about? By focusing for the first time on the relationship between the sultans, the bureaucracy and the ruled Muslim Rule in Medieval India outlines the practical dynamics of medieval Muslim political culture and its reception. This approach shows categorically that sultans did not possess meaningful political authority among the masses, and that their symbols of legitimacy were merely post hoc socio-cultural embellishments.Ahmad's thoroughly researched revisionist account is essential reading for all students and researchers working on the history of South Asia from the medieval period to the present day.
Cover -- Title -- Copyright -- Dedication -- Contents -- List of Illustrations -- Note on Transliteration and Translation -- Introduction -- Chapter 1. Frontier with the House of Gold -- Chapter 2. A Foundation for History -- Chapter 3. Dear Son, What Is the Matter with You? -- Chapter 4. A Demon with Ruby Eyes -- Chapter 5. The Half Smile -- Chapter 6. A Conquest of Pasts -- Conclusion -- Notes -- Works Cited -- Acknowledgments -- Index
The Glorious Qur’an: A Book for Human Guidance. It is none but Allah (SWT), Who has emphatically proclaimed without any ifs, that Qur’ān is the “Word of God.” It is too hard for a man of colossal prudence to estimate and reckon the Divine Wisdom of Allah (SWT), Who revealed the Verses of Qur’ān upon an illiterate Prophet (SAW) directly through Archangel Jibra’il (A.S) or through Wahy (Revelation) over a period of twenty three years. Qur’ān is a Scripture with Truth to ponder upon, recite, understand, listen pay heed and seek Allah’s mercy. Allah (SWT) has disclosed Warnings and all kinds of simulations but the disbelievers have denied and rejected them. The Jinns having listened to the Qur’ān and said that it (Qur’ān) is a marvelous Book. But the disbelievers said it is nothing else but magic. Qur’ān leads the Reciters, the listeners and the believers to achieve piety, wipes off the evil from the individuals and collective lives and provides the mankind practical solutions congenial to human nature.
Studies in Islamic Civilization draws upon the works of Western scholars to make the case that without the tremendous contribution of the Muslim world there would have been no Renaissance in Europe. For almost a thousand years Islam was arguably one of the leading civilizations of the world spanning a geographic area greater than any other. It eliminated social distinctions between classes and races, made clear that people should enjoy the bounties of the earth provided they did not ignore morals and ethics, and rescued knowledge that would have been lost, if not forever, then at least for centuries. The genius of its scholars triggered the intellectual tradition of Europe and for over seven hundred years its language, Arabic, was the international language of science. Strange then that its legacy lies largely ignored and buried in time. In the words of Aldous Huxley, “Great is truth, but still greater, from a practical point of view, is silence about truth. By simply not mentioning certain subjects... propagandists have influenced opinion much more effectively than they could have by the most eloquent denunciations.” Studies in Islamic Civilization is a compelling attempt to redress this wrong and restore the historical truths of a “golden age” that ushered in the Islamic renaissance, and as a by-product that of the West. In doing so it gives a bird’s eye view of the achievements of a culture that at its height was considered the model of human progress and development.
In Pragmatism in Islamic Law, Ibrahim presents a detailed history of Sunni legal pluralism and the ways in which it was employed to accommodate the changing needs of society. Since the formative period of Islamic law, jurists have debated whether it is acceptable for a law to be selected based on its utility, rather than weighing conflicting articulations of the law to determine the most likely expression of the divine will. Virtually unanimous opposition to the utilitarian approach, referred to as “pragmatic eclecticism,” emerged among early Islamic jurists. However, due to a host of changing institutional and socioeconomic transformations, a trend toward the legitimization of pragmatic eclecticism arose in the thirteenth century. Subsequently, the Mamluk authorities institutionalized this pragmatism when Sultan Baybars appointed four chief judges representing the four Sunni schools in Cairo in 1265 CE. After a brief attempt to reverse Mamluk pluralism by imposing the Hanafi school in the sixteenth century, Egypt’s new rulers, the Ottomans, embraced this pluralistic pragmatism. In examining over a thousand cases from three seventeenth- and eighteenthcentury Egyptian courts, Ibrahim traces the internal logic of pragmatic eclecticism under the Ottomans. An array of archival sources documents the manner in which Egyptian society’s subaltern classes navigated Sunni legal pluralism as a tool to avoid more austere legal doctrines. The ensuing portrait challenges the assumption made by many modern historians that the utilitarian approaches adopted by nineteenth- and twentieth-century Muslim reformers constituted a clear rupture with early Islamic legal history. In contrast, many of the legal strategies exercised in Egypt’s partial codification of family law in the twentieth century were rooted in premodern Islamic jurisprudence.
Ahmed El Shamsy's The Canonization of Islamic Law is a detailed history of the birth of classical Islamic law. It shows how Islamic law and its institutions emerged out of the canonization of the sacred sources of Quran and Sunna (prophetic practice) in the eighth and ninth centuries CE. The book focuses on the ideas and influence of the jurist al-Shāfiʿī (d. 820 CE), who inaugurated the process of canonization, and it paints a rich picture of the intellectual engagements, political turbulence, and social changes that formed the context of his and his followers' careers.
This bibliography lists primary and secondary works on Islam in traditional China, concentrating on two main topics: Muslims and Islam in China; mutual knowledge by Muslims (both inside and outside China) of China and non-Muslim Chinese of Islam and Muslims (both inside and outside China). The main items are provided with subheadings and short annotations and are evaluated by the authors. Donald David Leslie has previously published a comprehensive bibliography on Jews and Judaism in Traditional China in the Monumenta Serica Monograph Series (vol. 44, 1998).
With the scope of a philosopher and the precision of a scientist, Dr. Ahmed takes us on a journey through the labyrinth of Islamic history offering unique insights into its own internal dialectic as well as its interactions with Western civilization. Using pivotal personalities and critical events as guideposts, he has brought forth the complex interplay of political, social, economic, spiritual and religious currents within the large and diverse Muslim world and their interconnections with global developments. It is a book for the layman, the historian, the pundit and the policy maker alike at a time when Islam takes roots in America and as it becomes a major force in shaping the destiny of man. Dr. Ahmed has used his clarity of thought and his lucid prose to convey the meaning of the Muslim experience in history. Those who are interested in getting new perspectives and insights from the emerging community of Muslim intellectuals in the West can find much food for thought in this book. Professor Sulayman S. Nyang, Ph.D., Department of African Studies, Howard University, Washington, D.C. Legislator, scientist, educator, and community leader, Dr. Nazeer Ahmed is Executive Director of the American Institute of Islamic History and Culture based in California. After his graduation with distinction from the University of Mysore, India, he entered the California Institute of Technology as an Institute Scholar (1961) where he earned MS and Ae. E. degrees. Later, he received a Doctor of Philosophy degree (1967) from Cornell University and an MBA from Rider University. Dr. Ahmed was an elected Member of the Legislative Assembly in Bangalore, India (1978). He was an elected delegate to the Democratic National Convention in Atlanta, GA (1988) from the 46th Congressional district in California. He is an inventor and holds fourteen United States Patents. His articles have appeared in the Los Angeles Times and he has conducted extensive lecture tours in the United States, India and Malaysia, speaking on history, science and culture.
This comprehensive survey of Islamic economic thought covers the development of ideas from the early Muslim jurists to the period of the Umayyads and Abbasids. The economic concerns of the Ottomans, Safawids and Moghuls are examined, as is the profusion of more recent writing.
Al Mansur (the victorious) was the title taken by the second Abbasid caliph, Abu Jaf’ar. He succeeded his brother Al-Saffah. After a long struggle, the Abbasid gained power after throwing the Umayyad Dynasty. They had claimed that the rightful leader should come from the family of the Prophet (S.A.S). By this time, the Shiites, Mawali, and Khariji were discontented with the Umayyad rule. They supported the Abbasid revolution and joined their armies. Abu Muslim, the commander of Abbasid, led the revolution. After assuming the office of the caliphate, Al Mansur faced several threats. His uncle Abdallah posed one, who claimed he had the right to a caliphate. With the help of Abu Muslim, Al Mansur exiled him, and he was later executed. Abu Muslim himself became popular among his people and became a threat to his caliphate. Al Mansur had him executed too. The Alids were another to Al Mansur’s dynasty. He persecuted them and removed any danger to his seat of the caliphate. Al Mansur founded the round city of Madinat-al-Salam (the city of peace), later called Baghdad. The city was built from scratch, recruiting architects and laborers worldwide. Soon the city became famous for its unique design and features. The caliph continued the tradition of court and patronage. He was always surrounded by poets, scholars, scientists, and other learned men. He supported their skills which led to the Golden Age of Islam. He initiated the translation movement, which focused on translating Greek works into Arabic.
The history of Islamic Science has not received the recognition it deserves. Although reverence is accorded to the memory of such great figures of Islamic history as Ar-Razi (Rhazes), Jabir-ibn-Hayyan (Geber) and Omar Khyaam. The present treatise is an attempt to construct an outline of the progress of Islamic Science from the days of the prophet Muhammad to the end of fifteenth century. Spread in fifteen chapters the book traces the growth and development of Islamic Science during the hay days of Islamic glory. It throws succinct and incisive light on various aspects of Islamic Science, namely, mathematics, mechanics, astronomy, astrology, music, alchemy, chemistry, medicine and geography. In short the approach is objective, analysis systematic, treatment logical and the style lucid
The importance of hadith as the basis of Islamic law, theology, and ethics cannot be underestimated. Alongside the Quran, it constitutes the second source of Islamic shariah and one's practice. While no Muslim will challenge the authority of the Prophet (may Allah bless him and grant him peace) as many have differing views with regards to ascertaining exactly what the Prophet (may Allah bless him and grant him peace) said and did. This difference is a consequence of the diverse methodologies employed in establishing the normative practices of the Prophet (may Allah bless him and grant him peace). The spectrum of ideas and opinions encompasses the entire scope of thought from outright rejection of hadith to a highly literal reading of it. This translation provides yet another approach to understanding hadith. The translated text is the introduction to a large multi-volume work in Arabic called I'la as-Sunan. The original work was a response to the Ahle hadith allegation that the school of Imam Abu Hanifah is deprived of hadith. In this introduction, the author pens his methodology for writing the I'la as-Sunan. The author endeavors to deconstruct the false understanding that hadith science is absolute and fixed. He argues that since the science of hadith is not prescriptive in the shariah, no one group can lay claim to it or claim a universal understanding of it. This book will be of interest to students who have a penchant for abstract theories and methods and to advanced students of hadith and Islamic thoughts. About the Author Mawlana Zafar Ahmad al-Uthmani, the illustrious nephew of Hakim al-Ummah Mawlana Ashraf Ali at-Thanawi was born on 13 Rabi al-Awwal 1310/1892. Allah bestowed him with a remarkable memory and at a tender age he memorized the Holy Quran. From the age of seven, he was studying mathematics, Persian, and Urdu with Mawlana Yasin, the father of Mufti Shafi. He studied the Islamic sciences under various teachers including his maternal uncle Hakim al-Ummah in both Thana Bhawan as well as Kanpur. After receiving a license in the sacred and rational sciences, he went to the Islamic seminary Mazahir Ulum and became a student of the hadith master and Gnostic Mawlana Khalil Ahmad Saharanpuri. He received his license to teach hadith at the young age of 18. He then became a professor of Islamic sciences in various institutions including his alma mater Mazahir Ulum and Imdad al-Ulum in Thana Bhawan. He is the author of many books on the sacred sciences of which the I'la as-Sunan is his magnum opus.
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