Ibn Hazm Research Papers - Academia.edu (original) (raw)

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- Al-Andalus, Ibn Hazm, Salafism

The Necklace of the Dove is an epistle written between 1022 and 1023 by the jurist Ibn Ḥazm, when he was in exile after losing one of the battles, he had fought in favor of the Umayyads. This epistle is considered an Arab-Andalusian masterpiece, and Ibn Ḥazm has described love as a feeling to be studied and to be understood as a moral uplift, portraying it through anecdotal examples of the Andalusian aristocracy under the Umayyad Caliphate of Cordoba. Through this narrative, we consider that the epistle promotes a remembrance and a defense of the Umayyad interests during the dismantling of their power in the Andalusian civil war (1009-1031). This article presents and discusses the elements of defense and legitimation used by Ibn Ḥazm associated to the elements of love for the Umayyad cause in his epistle.

La identidad asexual y las identidades recogidas dentro del triángulo de AVEN (Red para la Educación y Visibilización de la Asexualidad) siguen actualmente su proceso de construcción beneficiándose de las posibilidades que ofrecen las nuevas tecnologías, siendo los propios activistas quienes arrojan mayor cantidad de materiales de trabajo sobre esta categoría, mientras que desde el ámbito académico ha llamado la atención mayoritariamente desde la psiquiatría. Desde los estudios literarios, se plantea cómo proceder cuando se recogen muestras en textos literarios de estas identidades en contextos no actuales. En este trabajo, se recupera un fragmento de un caso hallado en el tratado erótico andalusí del s. XI, El Collar de la Paloma, de Ibn Ḥazm de Córdoba. Este tratado, escrito en forma de epístola, con una prosa ornada en la que se intercalan continuamente fragmentos líricos, con una estructura textual muy característica, ha sido señalada como una de las obras cumbres de la literatura andalusí, además de valorada por acercar y dar gran cantidad de muestras sobre los temas psicoafectivos y su consideración en aquel momento. Un análisis filológico que contemple tanto la perspectiva morfológica, léxica así como la propia estructura de la obra, permite evidenciar un caso susceptible de enmarcarse dentro del triángulo de AVEN. Por ende, es necesario, en este marco previo a la institución clínica de orientaciones sexuales e identidades afectivas y de género, la propuesta de institución de una categoría análoga a la del homoerotismo para la moderna homosexual; esto es, una categoría que permita englobar las noticias aportadas diacrónicamente cuya correspondencia identitaria actual sea la asexual, y para cuya nomenclatura se propone “aerotismo”.

İslam felsefesi, “Hakikat”i burhan yöntemini merkeze alarak farklı perspektiflerden anlamaya çalışan modelleri bir “düşünce pazarı” kurarak sergilemeye çalışır. Hakikat adına bize kim, ne getirirse getirsin, ona şükran duyulması esas alınır; fakat bu şükran, sunulanın aynı şekilde kabul edilmesini gerektirmez. Eleştirel bir şekilde içinde bulunulan şartlar bağlamında yeniden yorumlanma ve yeniden sunum söz konusudur. Zaten tarih felsefesi açısından geçmişin aynen tekrarı mümkün olamaz, o halde yapılacak olan geçmişin bilgisini/sistemini yeniden yorumlayarak “kendi lisanımızın ve zamanımızın normlarına göre” özgün ve özgül bir anlayış ortaya koymaya çalışmaktır. Çünkü evrende yenilik taşımayan hiç bir tekrar yoktur, önemli olan tekrar eden/genel/benzer olan ile kendine ait ve özel olan arasındaki karşıtlığın temelde aynı sorunun iki boyutu olduğunu görmektir. Bu nedenle İslam felsefesi ifadesi filozofların düşünceleri kadar onların eleştirilerini, bunların geçerliliğini ve tutarlılığını analiz etmeyi de kapsamaktadır. İslam Felsefesi: Tenkid Dönemi adlı çalışma eleştirel düşüncenin filozofları merkeze alarak verilmesinden ibarettir.

- by Aygün Akyol and +1
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- Philosophy, Critical Thinking, Islamic Studies, Ghazali
- by Camilla Adang
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- Islamic Studies, Andalusia/Al-Andalus, Ibn Hazm, Islam and Judaism
- by Camilla Adang
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- Islamic Studies, Andalusia/Al-Andalus, Ibn Hazm, Prophet Muhammad

One of the greatest scholars and geniuses produced by Muslim Spain – indeed, the whole Islamic world – was Imam Ibn Hazm (May Allah have mercy upon him). He has huge and diverse literary works that makes him a Polymath. He was Faqeeh (jurist), Muhaddith (Hadith scholar), Mufassir (exegete of Quran), Adeeb (litterateur), theologian, thinker, psychologist, poet, historian, philosopher, politician and debater. He authored around 400 works in the cities of Islamic Spain like Cordoba, Jativa, Almeria, Majorca, Valencia, Seville and Niebla. A reader of his books will come to realize the smartness of Ibn Hazm and will be impressed by his intellectual voracity,
deep knowledge in various sciences, razor-sharp critical analysis, eloquent language and originality of his research. In this book, I have written concisely about his life, ideas, contributions and I have addressed a few issues which were wrongly ascribed to
him.

- by Dr. Syed Nooruzuha Barmaver
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- Ibn Hazm, Usul al Fiqh

The great majority of the Islamic law schools have included analogy (qiyās) in their usūl al-fiqh, whether on a comprehensive or limited scale. The ahl al-ra’y (rationalists) especially expressed that no solution to the fiqh problems can be found without referring to analogy. Ibn Hazm (d. 456/1064), one of the most important representatives of the Zāhirīts that position themselves as ahl al-hadīs (traditionalists), has argued that the unlimited problems that can be encountered will be solved by the texts (nūsūs) in hand without resorting to analogy. Accordingly, Ibn Hazm proposed the use of syllogism and other tools of the science of logic as an alternative to analogy. He also brought intense and serious criticism against the understanding of fiqh that was dominant in his time.
This thesis, which aims to reveal Ibn Hazm’s criticism of analogy against the ahl al-ra’y specific to the Hanafī school of law and its effects in furū al-fiqh, consists of an introduction and two main sections.
In the introduction part, the aim, importance, method and resources of the work are presented. In the first chapter, in order for the background of Ibn Hazm’s criticism of analogy to be understood, we first briefly addressed his epistemology, understanding of logic and shar’ī evidence, and then taqlīd (imitation), ra’y (reason) and istihsān (juristic preference), the concepts to which he established a relation to analogy, and to his understanding of ijtihād (legal reasoning). Later, we tried to examine his view of rationale (illah), causation (ta'lîl) and analogy, and his criticisms of the ahl al-ra’y specific to Hanafīts, in comparison with the views of al-Jassās (d. 370/981), one of the early Hanafīts, in particular.
In the second chapter, we handled Ibn Hazm’s practical criticism against analogy, which he does not acknowledge as a shar’ī evidence in theory, within the scope of his comprehensive furū al-fiqh book al-Muhallā bi al-āsār. In this framework, some highly representative analogies, which Ibn Hazm attributed to the Hanafīts, have been selected and his objections and criticisms against these analogies have been put forward and their belonging to Hanafīts was investigated.

- by Muhammet Ali Acar
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- Islamic Law, Islamic Studies, Early Islam, Analogy (Philosophy)

Recent Euro-American scholarship on the Islamic Mary (or Maryam) focuses on her as a potential bridge between Christianity and Islam, her role in the birth of Jesus, and her presentation in the Qur’an. In this paper, I will focus on an aspect of Mary that has been noted briefly but has not been sufficiently explored, that of the possibility of her being an Islamic prophet. While this opinion has traditionally been understood to be deviant and unorthodox within mainstream premodern Arabo-Islamic scholarship, I will demonstrate that well-known and much-cited scholars held that Mary was a prophet and that she had an elevated status among the Islamic prophets and messengers. Nonetheless, the opinion that Mary was an Islamic prophet never became mainstream. The refutations assert that the Qur’an and haḍīth never explicitly identified Mary or any other ‘Qur’anic women’ as prophets. Rather, other appellations, such as being truthful and sincere (sidḍīqa), were used as a way to describe her honourable status. It is this last opinion – that Mary was not a prophet but a siddīqa – that would eventually become dominant to the point that earlier opinions of her prophetic status became forgotten. Thus, the rise and fall of the idea of Mary’s prophecy provides us critical insights in the construction of modern exegetical orthodoxy.

- by Younus Y . Mirza
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- Ecumenical Theology, Muslim-Christian Relation, Tafsir, Interfaith Dialogue

Ibn ʿArabī is often presented in an ahistorical and achronistic fashion with little mention of the intellectual milieu from which he was raised, – and nothing much of ‘their’ thought is discussed, nor its impact on Ibn ʿArabī’s thought. I argue that the most important facet in understanding Shaykh al-Akbar is through his predecessors, not only to understand his ideolect, but also his concepts. Addas, Chodkiewizc, Gril, Winkel and Al-Gorab mistakenly attribute to Ibn ʿArabī non-madhhabism. To the contrary, I posit that Goldziher was quite correct in his assessment of Ibn ʿArabī as a Ẓāhirī. I entirely agree with Jawad Qureshi in his assessment of the corpus of Ibn ʿArabī’s legal thought. Moreover, Ibn ʿArabī cannot be understood without understanding Ẓāhirism, and Ẓāhirism cannot be understood without assessing Ibn ʿArabī’s contributions. In the same fashion Andalusian mysticism, and the renunciant movement cannot be understood without Ibn ʿArabī, and vice versa. Putting Ibn ʿArabī outside of those contextualizations may be detrimental to future research, which may enlighten us more strongly to their influence on Ibn ʿArabī or vice versa. Undoubtedly, more research needs to be done looking at Ibn ʿArabī’s legal thought and theory of language, and then comparing it directly to Ẓāhirī thought & texts, which has not been properly done yet. I am imploring researchers to be cognizant
of the questions, what is a madhhab and what does it mean
to belong to a madhhab? If one cannot conceive of Ibn ʿArabī
being a Ẓāhirī, surely he was a semi-Ẓāhirī!

Ibn Ḥazm's (d. 456/1064) Ṭawq al-Ḥamāmah is a sui generis work in the history of mediaeval Ara-bic culture. Modern scholarship on Ibn Ḥazm's Ṭawq proceeds along three lines: (1) editing and translating the Ṭawq; (2) explicating the Ṭawq and enquiring into its originality; and (3) looking into the Ṭawq from a comparative perspective. I intend, however, to pursue further the question of the Ṭawq al-Ḥamāmah's uniqueness, and I would also suggest a new reading of the text based on the exposition of its epistemology. My main proposition is that the Ṭawq al-Ḥamāmah's idiosyncracies rest on Ibn Ḥazm's endeavour to advance an epistemic justification of the concept of love. Ibn Ḥazm stresses that writing on love is beyond any fictional narrative. He underlines the idea that entering into the phenomena of love should adhere to al-ḥaqīqah (the truth) and should avoid any kind of flawed explorations. To arrive at an understanding of the work through the angle of al-ḥaqīqah, Ibn Ḥazm further contends that writing on love should be based on three key principles: (i) testimony ; (ii) observation; (iii) and knowledge stored in memory. These principles are behind the Ṭawq al-Ḥamāmah's epistemology that renders any writing on love not merely a fictional narrative but a textual attempt to depict the actual human experience. By deploying the principles of epistemology to investigate love, Ibn Ḥazm's Ṭawq al-Ḥamāmah not only modifies the existing genre of writing on love and lovers but also considers some aspects of this emotion that had hitherto evaded literary and scholarly treatment. This paper will explore Ibn Ḥazm's perspective on the ways of writing on love and manifest his epistemological approach in exploring the essence of this emotion as well as its causes and symptoms.

"The well-written works of the prolific Damascene scholar, Abū Bakr Muḥammad b. Abī Bakr al-Zurʿī, commonly known as Ibn Qayyim al-Jawziyya (d. 751/1350), which are far from being thoroughly researched and exhausted, represent the vibrant inner world of a scholar, whose wide range of interests covers law, speculative and moral theology, mysticism and poetry. Gaining his reputation mainly as the devoted disciple of Ibn Taymiyya (d. 728/1328), Ibn Qayyim al-Jawziyya’s works are fundamentally an interpretation of his master’s legal and doctrinal work. Nevertheless, as the investigation of his works slowly progresses, it becomes evident that Ibn Qayyim al-Jawziyya developed his own taste while drawing from different sources of inspiration, not relying solely on his master’s literary output. Ibn
Ḥazm’s thought, whose presence in the writings of Ibn Qayyim al-Jawziyya is conspicuous, is one such source of inspiration.
Tracing the sometimes elusive reflection Tracing the sometimes elusive reflection of Ibn Ḥazm’s legacy in Ibn Qayyim al-
Jawziyya’s works is a useful means to demonstrate his literary inclinations, which flourished independently in the margins of his theological thought, quite detached from the thought of his master. Ibn Qayyim al-Jawziyya was not a typical scholar: carrying the torch of Ibn Taymiyya’s controversial ideas, while being constantly persecuted and harrassed by his Shāfiʿī-Ashʿarite contemporaries, he cannot be regarded as epresentative of the majority of scholars in 14th century Damascus. Still, the depth of his acquaintance with the
writings of Ibn Ḥazm can be considered indicaticative of the reception of Ḥazmian thought in Mamluk Damascus. It can also be the starting point of an investigation into Ibn Ḥazm's
influence in the East.
Several questions should be addressed in reference to the Ḥazmian-Jawziyyan
connection: Which of Ibn Ḥazm’s works did Ibn Qayyim al-Jawziyya study, and for what
purpose? What literary devices does Ibn Qayyim al-Jawziyya use when analyzing the
Ḥazmian text? And finally, what role does the Ḥazmian text play in the Jawziyyan text? By
answering these questions, the present article will mainly address the way Ibn Qayyim al-
Jawziyya examines, understands and interprets Ibn Ḥazm's writings, and the contribution
of the latter to Jawziyyan thought."

- by Livnat Holtzman
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- Mamluk Studies, Mamluk History, Ibn Hazm, Ibn Taymiyya

For an edited, expanded English version of this text, see Celli, A. (2022). The City Lament: Mediterranean Microecologies of Courtly Love. In: Dante and the Mediterranean Comedy. The New Middle Ages. Palgrave Macmillan, Cham.... more

- by Amir Dar ul Ilm
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- Ibn Hazm, Abu Hanifah, ibn Taymiyyah, Ibnul Qayyim
- by Oulddali Ahmed
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- Islamic Law, Ibn Hazm, Zahirism, Non Muslim
- by Camilla Adang
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- Islamic Studies, Islamic Political Thought, Andalusia/Al-Andalus, Ibn Hazm
- by Adam Sabra
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- Islamic Law, Ibn Hazm

The main source on Ibn Masarra’s thought before 1972 was Ibn Ḥazm, who briefly described some key elements of Ibn Masarra’s theology. In 1972, Muḥammad Kamāl Ibrāhīm Jaʿfar attributed two treatises to Ibn Masarra, Risālat al-Iʿtibār and Kitāb Khawāṣṣ al-ḥurūf, extant in a manuscript held in the Chester Beatty Library. The contents of these two works differ from previous descriptions of Ibn Masarra’s thought in primary sources, which overwhelmingly regard him as a theologian that upheld Qadarī-like tenets, such as al-waʿd wa-l-waʿīd and istiṭāʿa. In light of the two works ascribed to Ibn Masarra by Jaʿfar, subsequent scholarship has criticized the bulk of primary sources on Ibn Masarra as inaccurate and either biased or uninformed, and has dismissed them. However, the most illuminating source on Ibn Masarra, Ibn al-Uqlīshī’s al-Inbāʾ fī sharḥ ḥaqāʾiq al-ṣifāt wa-l-asmāʾ, appears to have passed unnoticed to scholarship until recently. On the basis of the information provided by Ibn al-Uqlīshī, this paper suggests attributing a work already edited and published under a different author, al-Radd ʿalā l-Kindī or Refutation of al-Kindī’s On First Philosophy, to Ibn Masarra. This text was formerly attributed to Ibn Ḥazm. The latter work coincides with descriptions of Ibn Masarra found in primary sources other than the two works Jaʿfar attributes to Ibn Masarra.

- by José Bellver
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- Islamic Philosophy, Kalam (Islamic Theology), Islamic Studies, Sufism

Ibn Arabi and the Interpretation of the Law

- by claude addas
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- Sharia, Ibn Arabi, Ibn Hazm, Zahirism

Common to the many ways in which love was understood in the twin receptions of Plato in pre-modern Europe and the Islamic world was a valorization of the painful lack that induced desire. The salience of love as a topic in globalized contemporary culture, reflecting a narcissistic emphasis on positive thinking, obscures such traditions that celebrated love as a painful encounter with alterity. This course explores such Islamic formulations of love across the entwined discourses of political philosophy and poetry from the tenth to sixteenth centuries, including love as enticement to agonized interpretation, as unhealthy obsession with another, as physically damaging desire for knowledge, as self-annihilating desire for another and as inter-personally achieved ascent to collective happiness.

Muslims consider themselves the heirs of both Judaism and Christianity. As a result, there is great overlap between Islam and Christianity. However, Islamic religion takes the Qur’an to be a more faithful expression of divine revelation than the Torah or the Gospels and thus often “corrects” biblical narratives. The essay focuses on prominent Muslim theologians Ibn Hazm (1064) and al-Ghazzālī (d. 1111) and shows how their respective schools of thought influenced their divergent responses to Christianity. Thus, in accordance with his literalist Zāhiri affiliation, Ibn Hazm's al-Fisal wa al-Milal wa al-Ahwa’ wa al-Nihal (The Separator Concerning Religions, Heresies, and Sects) ends up ridiculing Christian exegesis and thereby discrediting Christian teaching all together. Al-Ghazzālī, however, rather than rejecting Christianity, focuses on single statements that are compatible with Islamic teaching. Not surprisingly, one finds him tacitly suggesting that Jesus was a Sufi (Muslim mystic).

- by Tamara Albertini
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- Islamic Philosophy, Abu Hamid Muhammad al-Ghazali (d. 1111), Ibn Hazm, Zahirism

Bu kitap, Bursa'da Ekim 2007 yılında yapılan Uluslararası Katılımlı İbn Hazm Sempozyumu'nun bildiri ve müzakerelerinden oluşmaktadır. Felsefe, kelam, fıkıh, dinler tarihi ve diğer görüşleri olmak üzere beş bölümden oluşan kitap, yirmi... more

- by Muhammet TARAKCI
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- Ibn Hazm

Important works on Ibn Hazm and, more generally, on Zāhirisma legal school of which he was the major representative in Andalusia-have emerged over the last fifteen years. 1 All tackle, in a more or less thorough way, depending on the case, the thorny question of the 'Zāhirism of Ibn ʿArabī'-or what is presumed as suchand refer to the influence that the author of the Muhallā may have exercised on him in the domain of fiqh, in the broadest sense. This academic debate-which dates back to 1884, when Goldziher's famous study on Zāhirism was first published 2-is indisputably fruitful: pointing out borrowings between authors of different eras,

- by claude addas
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- Ibn Arabi, Ibn Hazm, Shariah, Zahirism

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.

- by Muhammad Akram
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- Comparative Religion, History of Religion, Study of Religions, Islamic Studies
- by Burhanettin Tatar
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- Hermeneutics, Phenomenology, Islamic Philosophy, Islamic Art
- by Aamir Bashir
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- Comparative Religion, Islamic Theology, Ibn Hazm, al-Shahrastani

ʿAlī b. Aḥmad b. Ḥazm devoted much of his oeuvre to polemics against Jews and Judaism. In so doing, he often based his case on what he said were Jewish sources — which, he insisted, the Jews had falsified and fabricated. How familiar was he with these sources, and how did he acquire this familiarity? The article investigates a series of references to Jewish sources by Ibn Ḥazm, attempts to determine their origin — possibly the Talmuds and other post-Biblical works that contain Midrash — analyses his treatment of them, and ventures several hypotheses about the roots of his familiarity. While scholarship to date provides no unequivocal proof of the correctness of these hypotheses, Ibn Ḥazm’s recourse to Jewish sources in his polemical writings is evidently the result of thorough research on his part.

- by Camilla Adang
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- Islamic Studies, Al-Andalus, Ibn Hazm, Zahirism

In his polemic composition al-Radd ʿalā Ibn al-Naghrīla al-Yahūdī, Abū Muḥammad ʿAlī b. Aḥmad b. Ḥazm al-Andalusī (994–1064 CE) attempts to demonstrate the Jews’ taḥrīf (falsification) of the Torah by citing several examples. This article intends to shed some light on an important aspect of Ibn Ḥazm’s, his rhetoric as reflected in the Refutation. I argue, however, that by juxtaposing some of Ibn Ḥazm’s arguments with the relevant Jewish sources, we find that in some of these examples he himself deliberately misrepresents and misquoted explicit Torah texts undermine their authority and overlooks parallel Qurʾānic accounts of which he must have been aware. Ibn Ḥazm’s tendentiousness and double standard in this matter stem from his wish to prove that the Torah was falsified and, by so doing, to lend further support to the Qurʾānic argument regarding the taḥrīf.

Ibn Hazm (384/994-456/1064) Andalusian poet, historian, jurist, philosopher, theologian and man of letters, from arguably Christian origin is one of the greatest thinkers of Arabo-Muslim civilization, who codified the Zahiri doctrine and applied its method to all the Qur'anic sciences. His theory of love, presented in his Tawq alhamama (The Ring of the Dove) and his comparative encyclopaedia of religion, called Fasl fi al-Milal Wa al-ahwa' wa al-nihal (The Separator Concerning Religions, Heresies, and Sects) is rather well-known. In this article, after sketching his biography and significance in the history of
Muslim thought, I will delineate his theory of love, as presented specifically in his The Ring of the Dove and its bearing on the problem of body. While for at least most of the Sufis corporeal love is only acceptable if it is a means to a higher end (which is spiritual and divine love), Ibn Hazm quite conversely is more inclined,
although reluctantly and not always consistently, to regard corporeal love as a phenomenon which is important per se, an approach which one can argue has been partly derived from his anti-sufi approach. This has led him, among other things, to
what has sometimes been called “queer friendly Islamic hermeneutics”. It will be argued that love theory of Ibn Hazm is not only pertinent to the current debates on the body problem but also can shed light more concretely on debates, especially among Muslims, as to the ethical as well as legal permissibility of
homosexuality. By the problem of body here it is not meant the philosophical problem of mind-body (roughly: the relationship between consciousness and the brain), but the theological problem of body (roughly: whether body from religious
point of view is a hinderance to spiritual life).

Getting married is the Prophet's recommendation to his people by getting married to live in peace and even marriage creates a good society (al-mujtami 'al-shālih), the importance of having a family on the one hand because humans cannot live alone because humans are social beings both in social life and family life through marriage. Ibn Hazm is firm in his opinion that it is mandatory to marry on the condition that if he is able to have a relationship with husband and wife and needs a living. The results of this study explain that the opinion Ibn Hazm about tabattul haram, according to him, is because it is contradictory to the hadith the Prophet which advocates marriage and prohibits the tabattul attitude. Ibn Hazm argues that the word sayyida wa hasūrā (to follow and restrain lust), there is no argumentation about the word, because we are not commanded to refrain (lust) from having a household. So according to him, marriage is mandatory provided that you have ability to intercourse with women and the costs of marriage, and it is haram to do tabattul based on the orders of Allah and the Prophet, the existence of sighat orders (amr) and prohibitions (nahy) indicates obligation and prohibition of actions. The commands and prohibitions contained in the Qur’an and hadith according to Ibn Hazm must be understood linguistically because the method used by Ibn Hazm regarding the haram of tabattul is the ijtihad bayani method, which is understanding the law with linguistic ijtihad.

- by Al-Fikra: Jurnal Ilmah Keislaman
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- Ibn Hazm, Ibnul Qayyim, PEMIKIRAN EKONOMI IBNU HAZM
- by Camilla Adang
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- Al-Andalus, Ibn Hazm, Zahirism, Hadith

The polemical treatise by Ibn Ḥazm (994–1064), the famous Andalusian Muslim author, has a section on the Incarnation of God, in which the author provides a critical survey of doctrinal divisions in Christianity. Similarly to other Muslim authors, Ibn Ḥazm describes three main Christian denominations: the “Melkites”, the “Jacobites”, and the “Nestorians”. Thus, the Greek Chalcedonians and those of the Latin West were virtually combined into the same denomination. The article discusses Ibn Ḥazm’s arguments against the main Christian dogma with a special reference to the probable influence of the polemical works of the medieval Muslim scholars on the relationship between the two Chalcedonian groups.

- by Delfina Serrano
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- Islamic Law, Gender Studies, Family, Al-Andalus

The epistle The necklace of the Dove, written around 1023 by the sage Ibn Ḥazm won numerous admirers for its literary wealth. Dedicated to narrating love, while a feeling and an expression in the living ones, Ibn Ḥazm manages to go beyond the common treatises on the theme of love, delivering to his reader a melancholy and autobiographical narrative under the aristocracy of the Omayyad Caliphate of Cordoba, interspersed with philosophical, indebted conceptions Neo-platonic and Aristotelian contributions.As it is the political and controversial figure of our author throughout his life, we propose that the epistle The necklace of the Dove is the emblem of the Omayyad Cultural Project, due to the combination of literature, theology and philosophy, configuring itself in more than just a work with a literary-philosophical character, but in the very resistance that the author wanted to spread against the opposed established power,thus being composed of an advertisement in favor of the Omayyad to restore their power.

İlk olarak Kur'an-ı Kerîm ve Hz. Muhammed (s.a.v) çevresinde ortaya çıkan ilimlerin sınırları belli olmasa da Hz. Peygamberin şahsında bir bütündü. Ancak O’nun vefatından sonra İslâm’ı tüm yönleriyle kavrayabilmek ve eğitimini kolaylaştırabilmek için ilimleri müstakil hale getirmeye başlamışlardır. Sahabelerin sohbet halkalarında ilk çekirdeği oluşan bu ilimlere daha sonra dinî ilimler, bunlara yardımcı olan ilimlere de alet ilimler adı verilmiştir. İslâm dünyasında ilimleri tasnif etme düşüncesi asıl olarak Yunan düşünürlerin eserlerinin Arapçaya tercümesi yapılmaya başladıktan sonra başlamıştır. Bu çalışmada genel olarak İslâm tarihinde ilimlerin ve tasnif çalışmalarının incelenmesi, özel olarak ise İslâm dünyasındaki iki ana ilimler tasnifi akımından biri olan nübüvvet teorisinin kurucusu ve gerçek anlamda ilk ilimler tasnifinin müellifi olan Ebû Nasr Muhammed "el-Fârâbî" (Hicri 258-339), Endülüslü fakih Ebû Muhammed Alî b. Ahmed "ibn Hazm" (H. 384-456), Hüccetü'l-İslâm Ebû Hâmid Muhammed "el-Gazzâlî" (H. 450- 505) ve Osmanlı Devleti’nin yükseliş dönemi âlimlerinden "Taşköprizâde" Ahmed Efendi’nin (H. 901-968) ilimler tasnifinin bilgi bütünlüğü yaklaşımı açısından ele alınması amaçlanmaktadır.

- by Huseyin Canguloglu
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- Al Farabi, Ibn Hazm, al-Farabi, Gazali

В настоящей статье приводятся обзор и критика существующих в современном философском востоковедении интерпретаций категории «явленность» («аниййа») – классического понятия арабоязычного перипатетизма. Также автор пытается, на основании оригинальных текстов файласуфов Востока, прояснить место вышеуказанной категории в системе эссенциальных и экзистенциальных концептов арабо-мусульманской мысли.

- by Faris O Nofal
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- Medieval Philosophy, Medieval Studies, Islamic Philosophy, Islamic Studies
- by Enes Şanal
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- Jewish Studies, Iberian Studies, Jewish History, Medieval Iberian History

The studies of William Chittick and Michel Chodkiewicz on the Andalusian mystic Muhyi al-Dın ibn al-􏰀Arabi (d. 1240/637) have drawn attention to the centrality of the Qur􏰁an to his thought. More recently Denis Gril has considered Ibn al-􏰀Arabı’s approach to hadith and law, while Mahmoud Ghourab and Eric Winkel have considered his approach to positive law (furu‘). Despite this rich scholarship on the relation- ship of Ibn al-􏰀Arabı’s teachings to the core textual sources and disciplines of Islamic thought, scholarship has not explored Ibn al-􏰀Arabı’s approach to legal theory (usul al-fiqh)—specifically, did he adhere to the Zahiri school as is often claimed, or was he an independent jurist deriving rulings as he saw fit? Building on the existing scholarship, I will examine Ibn al-􏰀Arabi’s legal theory as presented in chapter 88 from his al-Futuhat al-Makkiyya, titled, “Knowing the Secrets of the Sources for Rulings of Sacred Law.” In light of this text and a number of his other related works, I argue that Ibn al-􏰀Arabi by and large adhered to the basic structure of the Zahiri school as articulated by Ibn Hazm. Unlike the latter, however Ibn al-􏰀Arabi maintained a pluralistic vision of the law schools. What emerges is a legal theory that curtails the use of non-textual sources and censures legal conformism (taql ̄ıd), while centering itself on the Qur􏰁an and Hadith. Ibn al-􏰀Arabi appears not so much as an esotericist (batini) as we usually see him, but, at least with respect to legal theory, as an exotericist (zahiri) .