Can we know God or does he reside beyond our ken? In Ibn ʿArabī and ʿAbd al-Razzāq al-Qāshānī’s Metaphysics of the Divine, Ismail Lala conducts a forensic analysis of the nature of God and His interaction with creation. Looking mainly at the exegetical works of the influential mystic, Muḥyī al-Dīn ibn ʿArabī (d. 638/1240), and one of his chief disseminators, ʿAbd al-Razzāq al-Qāshānī (d. 736/1335?), Lala employs the term huwiyya, literally “He-ness,” as an aperture into the metaphysical worldview of both mystics. Does Al-Qāshānī agree with Ibn ʿArabī’s conception of God? Does he agree with Ibn ʿArabī on how God relates to us and how we relate to Him? Or is this where Sufi master and his disciple part ways?
Kadare is inevitably linked to Orwell and Kundera, but he is a far deeper ironist than the first, and a better storyteller than the second. He is a compellingly ironic storyteller because he so brilliantly summons details that explode with symbolic reality." —The New Yorker At the heart of the Ottoman Empire, in the main square of Constantinople, a niche is carved into ancient stone. Here, the sultan displays the severed heads of his adversaries. People flock to see the latest head and gossip about the state of the empire: the province of Albania is demanding independence again, and the niche awaits a new trophy . . . Tundj Hata, the imperial courier, is charged with transporting heads to the capital—a task he relishes and performs with fervor. As he travels through obscure and impoverished territories, he makes money from illicit side–shows, offering villagers the spectacle of death. The head of the rebellious Albanian governor would fetch a very high price indeed. The Traitor's Niche is a surreal tale of tyranny and rebellion, in a land where armies carry scarecrows, state officials ban entire languages, and the act of forgetting is more complicated than remembering. Long-listed for the 2017 Man Booker International Prize "The name of the Albanian novelist Ismail Kadare regularly comes up at Nobel Prize time, and he is still a good bet to win it one of these days . . . He is seemingly incapable of writing a book that fails to be interesting." —The New York Times
Nutritional status is the most important outcome indicator to measure progress against poverty and malnutrition. Nine case studies from Africa, Asia and Latin America and three desk reviews investigate best practices that may account for successful outcomes and program sustainability.
Interviews with the team that created the films Howard's End, Mr. and Mrs. Bridge, The Remains of the Day, The White Countess, and The City of Your Final Destination, among many others
Western Neo-Aramaic is the last surviving branch of the Western Aramaic language, once the primary spoken language of Syria and the Levant. Other branches of Western Aramaic, including Jewish Palestinian Aramaic, Palmyrene Aramaic, and Nabatean Aramaic, are now extinct. Hidden in the Qalamun Mountains and shielded by layers of snow and fog, the village of Jubaadin has kept this language alive for thousands of years. With a population of about four to five thousand, Jubaadin is the largest of three Syrian villages that speak Western Neo-Aramaic. Years of war and decades of exposure to other languages have placed the language at a great risk of extinction. This book explores the Western Neo-Aramaic language as spoken in the village. It includes a detailed analysis of Western Neo-Aramaic grammar and many texts and poems written by native speakers. The final section of the book is a thorough etymological dictionary of the Western Neo-Aramaic vocabulary.
A History of Ottoman Libraries tells the story of the development and the organization of Ottoman libraries from the fourteenth through the twentieth century. In the first part, the book surveys the phases through which the Ottoman libraries evolved from a few shelves of books to sizable, endowed collections housed in free-standing library buildings. Ottoman libraries were mainly established as charitable foundations, that is by endowing the books and steady income for the maintenance of the collection and the library building. The second part of the book focuses on the organization, the personnel, and the day-to-day functioning of Ottoman libraries. This first complete history of Ottoman libraries was written based on hitherto untapped archival sources.
Can we know God or does he reside beyond our ken? In Ibn ʿArabī and ʿAbd al-Razzāq al-Qāshānī’s Metaphysics of the Divine, Ismail Lala conducts a forensic analysis of the nature of God and His interaction with creation. Looking mainly at the exegetical works of the influential mystic, Muḥyī al-Dīn ibn ʿArabī (d. 638/1240), and one of his chief disseminators, ʿAbd al-Razzāq al-Qāshānī (d. 736/1335?), Lala employs the term huwiyya, literally “He-ness,” as an aperture into the metaphysical worldview of both mystics. Does Al-Qāshānī agree with Ibn ʿArabī’s conception of God? Does he agree with Ibn ʿArabī on how God relates to us and how we relate to Him? Or is this where Sufi master and his disciple part ways?
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