Islamic Sciences

Dalam tradisi Islam, ada sejarah singkat terjadinya polarisasi pengertian tradisional ʿilm, 'pengetahuan', bergeser menjadi ʿilm yang merujuk sains dan dīn, 'agama'. Munculnya konflik antara 'ilm dan dīn dapat ditelusuri kembali pada awal-awal dekade dalam abad ke-19; namun begitu, intensitas perdebatan terkait polarisasinya dimulai di kemudian waktu, di abad yang sama. Secara umum, lahirnya konflik dalam mengartikan 'ilm muncul setelah masuknya pengaruh ide-ide abad Pencerahan Eropa dan lahirnya karya "tesis konflik", JW Draper dan AD White, pada khususnya. Para akademisi Arab dan Ottoman menyambut gembira lahirnya karya Draper yang menyatakan bahwa Islam memelihara dan mengembangkan sains, berbeda dengan Kristen. Tesis Driper selalu dirujuk sebagai bukti keunggulan Islam atas Kristen, mereka mengacu tesis konflik itu sejauh untuk memperbandingkannya dengan Kristen dan menilai hal itu sebagai hasil dari praktik represif Gereja. Pada pertengahan abad ke-20, muncul adaptasi baru tesis konflik, dengan diketemukannya polarisasi sains secara tradisional menurut Islam dengan membedakannya ke dalam rasional (ʿaqlī) dan yang ditransmisikan (naqlī). Bab ini membahas terjadinya polarisasi ʿilm menjadi sains dan agama dalam dunia Islam yang terjadi pada abad ke-19, dengan maksud untuk menunjukkan, pertama, memang ada pergeseran pemaknaan dalam sumber-sumber klasik Islam, yaitu sebelum abad ke-19 yang mengklasifikasikan sains menjadi (i) yang berdasar akal dan (ii) yang ditransmisikan, dan, kedua, menelaahnya dalam cara yang berbeda, dengan mengambil titik anjak cara pandang Arab-Islam. Dapat dikatakan bahwa pertanyaan-pertanyaan yang diajukan terkait munculnya polarisasi dalam Islam, utamanya bukan behubungan dengan perkembangan kesejarahannya dan bukan dimaksudkan untuk menghilangkan panduan moral dari lembaga-lembaga "saintifik"-nya, melainkan disebabkan pendekatan Islam terhadap sains yang skizofrenik ketika dihadapkan pada modernitas dan pondasi humanistiknya.

This discusses the influence of Islam on Science via examining the incentives to do science in the Qur'an and Hadith, inspiration from Ulama, atmosphere of knowledge, relationship between scientists and philosophers with Islam and views of modern scholars.

The holy book Quran is revealed by Allah Almighty and it is truly the literal word of Allah Almighty several evidences on this claim has been provided in the holy Quran itself with sane reasoning not only this but Allah Almighty has challenged in the holy Quran all the creations that if anyone claims that this holy book Quran is not the literal word of Allah Almighty or if someone thinks that it has been fabricated then why don’t those people try to bring something like Quran. It has been more than fourteen hundred years that challenge has remain unbeaten and during all those years nobody has ever come up with such a perfect book which tells you all about the entire system of the universe and in fact beyond the system of universe. This challenge by Allah Almighty in the holy Quran has made everyone helpless, even in the modern age of information technology where access to any sort of information is just few clicks away. This actually is the miracle of the Holy prophet (peace be upon...

Prof. Dr. Osman Bakar, Malaya Üniversitesi emekli felsefe profesörü olup, halen Malezya'da Uluslararası İslam Düşünce ve Medeniyeti Enstitüsü'nde İslam Düşünce ve Medeniyeti profesörü ve Washington'da Georgetown Üniversitesi Müslüman-Hıristiyan Düşüncesi Merkezi başkanlığını yürütmektedir. Prof. Bakar, genelde İslam düşünce ve medeniyeti, özelde İslam felsefe ve bilimi, çağdaş İslam ve bilim felsefesi ile ilgili yayınlanmış onüç kitabı ve yüzelliden fazla makalesi1 bulunmasına rağmen, Türkiye'de tanınmış bilim ve düşünce adamlarından değildir.
Türkçe'ye tercüme edilen tek eseri olarak tespit ettiğimiz 'Gelenek ve Bilim' adlı kitap, yazarın yedi yıllık bir süre içerisinde farklı ülkelerde sunulan tebliğleri ve çeşitli bilimsel dergilerde yayınlanmış makaleleri ya da kitap bölümlerinin bir araya getirilmesinden oluşmuştur.

Two-volume Set

Editor-in-chief: Ibrahim Kalin, Editorial board member: Salim Ayduz, and Caner Dagli

Oxford Encyclopedias of Islamic Studies

More than 250 A-Z entries, by more than 130 international scholars, make this the authoritative resource on the subject.
Includes complete coverage of Islamic philosophy, sciences, and technologies from the classical through contemporary periods.
Provides scholarly overviews of the thinkers, movements, instruments, theories, institutions, processes, events, and historical developments related to Islamic classical history and the contemporary quest for knowledge

Abstract:
Geometry is the main element used in creating Islamic urban design with aesthetic value. However, the use of free form as a fundamental for structuring urban elements has given less emphasis on the function and aesthetic value of geometrical design. This results in an irregular layout of urban design elements, a non-optimal space usage function for users and less aesthetic value. This paper discusses the concept of geometry as the principle of Islamic city design and how it can be applied in the context of urban design. The aim of this study is to create an urban space design that has a high quality of function and aesthetic value as the basic principle of Islamic built environment in Malaysia. The objective of this study is to investigate the the roles and functions of geometry in the Islamic urban design though the history of mathematic geometry and Islamic geometrical patterns. This study uses exploratory methods of literature reviews related to the history of Islamic civilization history that involves concepts, roles and geometric functions supported by observation and experience. The literature review covers aspects of geometric history, Islamic geometrical pattern history and its function in urban design. The findings expressed the importance of geometric design in the production of functional cities with aesthetic value. This study contributes to the understanding of the meaning, concept and aim of geometric design applications that should be applied in building the image and identity of a more attractive Islamic city design in Malaysia.

(Abstrak:
Geometri merupakan elemen utama yang digunakan bagi membina imej reka bentuk bandar Islamik bernilai estetik. Namun begitu, aplikasi bentuk bebas sebagai dasar dalam menyusun atur elemen perbandaran kurang mengutamakan fungsi dan nilai estetik reka bentuk geometri. Kesannya, susun atur elemen reka bentuk bandar yang tidak teratur, fungsi penggunaan ruang yang tidak optimum kepada pengguna dan kurang nilai estetik. Artikel ini membincangkan konsep geometri sebagai prinsip reka bentuk bandar Islamik dan penerapannya dalam konteks reka bentuk perbandaran. Tujuan kajian ini adalah untuk mewujudkan reka bentuk ruang bandar yang mempunyai kualiti fungsi dan nilai estetik yang tinggi sebagai prinsip asas alam bina Islamik di Malaysia. Objektif kajian adalah mengenal pasti peranan dan fungsi geometri dalam reka bentuk bandar Islamik melalui kajian sejarah penciptaan matematik geometri dan corak geometri Islamik. Kajian ini menggunakan kaedah penerokaan (exploratory) ulasan literatur berkaitan sejarah tamadun alam bina Islam yang melibatkan konsep, peranan dan fungsi geometri disokong oleh pemerhatian dan pengalaman. Hasil penelitian menunjukkan kepentingan reka bentuk geometri dalam penghasilan reka bentuk bandar yang berfungsi dan bernilai estetik. Kajian ini menyumbang kepada pemahaman maksud, konsep dan tujuan aplikasi reka bentuk geometri yang perlu diterapkan di dalam membentuk imej dan identiti reka bandar berciri Islamik yang lebih menarik di Malaysia).

The history of Islamic medicine started from 2 nd century of Hijra Era, when Abdul Malik bin Habib Undlusi compiled his first book, "Tibb-i Nabavi". After this, encyclopedia works were produced by scholars like Muhammad bin Abu Bakr Ulsani, Abu Naeem Isphani, Ali ibn Musa Raza, Imam Kazim bin Jaffar on the medicinal theory and utilization of Plant products. The works written were al-Nabav fi Mannafal Makalat by Abdul Razzaq and the best work still available is Kanzulamal Fi Sunan Wa Akwal and Canon fi Tibb by Avicenna achieved landmark fame in the present world too. These books provide rich information about the medicines their properties, their use and the directions by Prophet Muhammad for Cure through these plant extractions 1 The works written by Muslim Scholars on medicinal use of plants served as major source of drug extraction for the treatment of many ailments. The climax of Islamic Medicines started from Abu bin Zakaria al Razi when he wrote Hadd-i Kabeer and other scholar Ali bin Abbas wrote Kamali Sunnat which makes available good information about the medicinal plants 2 .The plant kingdom mentioned in the Quran is arranged in a alphabetical order and were given proper botanical names and their medicinal values have been highlighted in order to make people aware about their significance and area of cultivation at present. The plant life in the

Cette publication a été éditée avec le soutien de l'Advanced ERC grant PhilAnd, « The origin and early development of philosophy in tenth-century al-Andalus : the impact of ill-defined materials and channels of transmission », dirigée par Godefroid de Callataÿ à l'UCLouvain (2017-2023 ; ERC Grant Agreement 740618 under the European Union's H2020 ERC MGA Programme). Cover illustration : The beginning of human genealogy with Adam and Eve, and Seth in the central branch, The Imperial Scroll (Tomar-ı Hümāyūn), Topkapı Palace Museum Manuscript Library, A. 3599 Tous droits de traduction, de reproduction et d'adaptation réservés pour tous pays

لماذا هُدم مرصد إسطنبول؟

لماذا بُني المرصد أصلاً؟ ما هي الضرورات العلمية وغير العلمية التي اقتضت بناؤه؟ هل بُني لأغراض تنجيمية كما هو شائع؟ وهل هُدم لأسباب تنجيمية كما هو شائع أيضاً؟ ماهي المصادر التاريخية المتوفرة عن المرصد، وماهي الروايات الشائعة عن حادثة هدمه؟ من هو ذلك الفلكي الدمشقي تقي الدين بن معروف الذي قاد حملة تأسيس وإنشاء المرصد؟ ما هي مهاراته العلمية والفلكية؟ وما هي المواضيع العلمية التي برع فيها وكتب عنها؟ هل كانت له اهتمامات تنجيمة وكتابات مشهورة في علم أحكام النجوم؟ ما الذي دفعه للتفكير في هذا المشروع العلمي الكبير؟ وما هي العوامل التي ساعدته على تحقيق هدفه؟
من هو السلطان مراد الثالث الذي تبنّى بناء المرصد، وذرّ عليه الأموال كالرمل، ثم لم يلبث أن أصدر القرار بهدمه؟ ماهي اهتماماته العلمية وتوجهاته الدينية والثقافية؟ هل كانت شخصيته مزاجية متذبذبة غير مستقرة، أم أن عوامل أخرى هي التي دفعته للتذبذب في موضوع المرصد؟ ما الذي كان يطمح إليه عندما قرر بناء المرصد، وما الذي أصبح يخشىاه عندما قرر هدمه؟
ما هو الوضع العلمي في أوروبا في فترة بناء المرصد؟ وما هي المراصد التي أنشأت في أوروبا بالتزامن مع مرصد إسطنبول؟ من هو تايكو براهي الذي أسس مرصداً بالتزامن مع مرصد تقي الدين؟ كيف كانت علاقته بالملك فريدريك الثاني في الدنمارك، وما هو الدعم المادي والمعنوي الذي تلقاه منه؟ ما هو وضع المؤسسات العلمية في أوروبا في تلك الفترة؟ وما هو المستوى العلمي لتايكو والوضع التقني لمرصده؟ كيف تعامل مع نظرية مركزية الشمس؟ وماهي الإنجازات التي حققها في مجالات علم الفلك؟
ما هي العلاقة بين علم الفلك والتنجيم في الزمن الذي بُني فيه المرصد؟ هل كان هناك تداخل بين علوم الفلك والتنجيم، أم كان هناك فصل صريح بينهما؟ وما هي مواقف علماء الدين، بحكم الشرع، من علوم الفلك عامة والتنجيم خاصة؟ هل كان هناك إجماع بين علماء الدين حول هذا الموضوع؟ وهل كان للدين دور في هدم المرصد؟ من هم علماء الدين المسلمون الذين كان لهم حضور فاعل وتأثير واسع في الأوساط العربية والعثمانية في فترة بناء وهدم المرصد؟ وما هو وضع العلوم العقلية والنقلية في تلك الفترة؟
ماهي التوجهات والأفكار الدينية حول علم الفلك، وما هي المرجعية الإسلامية للأفكار الفلكية التي ظهرت في فترة بناء المرصد؟ من هو جلال الدين السيوطي الذي أعاد تقديم علم الهيئة على الأصول الدينية الإسلامية؟ لماذا كتب كتابه في علم الهيئة السُنيّة، ولماذا لاقى ذلك الكتاب رواجاً واسعاً في تلك الفترة؟ ما هو تأثير رواج الأفكار الأسطورية عن الفلك والكون التي قدّمها السيوطي على مسيرة العلم الطبيعي في السياق العربي-العثماني؟ وهل كان هذا سبباً لظهور النزعات الأصولية المتشددة أم نتيجة له؟ وهل كان للتعصب الديني دور في هدم المرصد؟
تحدد هذه الأسئلة حدود مجال الفضول المعرفي الذي تحوم في فضائه مباحث هدم الرصد، عنوان القسم الأول من هذه الدراسة، كما تحدد مسارات التحريض الفكري للبحث عن أجوبة، أشافيه كانت أم غير شافية، لإلقاء بعض الضوء على مسيرة استكشاف التطور العلمي في العالم العربي-العثماني بعد ظهور نظرية كوبرنيكوس. لا نسعى من خلال هذه الأسئلة للوصول إلى جواب نهائي في موضوع هدم المرصد، فليس هناك باعتقادنا جواب نهائي في موضوع كهذا، وإنما نسعى لتحديد نقطة بداية ذات إحداثيات معرفية جديدة، نقطة انطلاق من تحت ظلال الهدم لتقصي مسيرة العلوم عند العرب باتجاه لطالما تجاهله المؤرخون، ربما لأنه لا يقدم معالم مضيئة وشيقة للمفاخرة والتباهي، ولكنه يرسم مساراً تاريخياً هاماً لابد من استكشافه لمعرفة الخيارات الفكرية التي حددت مساره، والمحطات العلمية التي وقف عندها، والحاضر الذي صنعه لنا.

There has been a compelling case made recently by Muslim scholars, as well as scholars of Islam within the academy, that a re-invigorated study of philosophy and metaphysics has a significant role to play in establishing a more ethical society based on a reasoned faith. For these scholars, ethics is ultimately impoverished when metaphysics is ignored. The picture these scholars paint of the Islamic intellectual heritage, particularly in its Sunni variety, is often bleak and re-articulates the trope that the Islamic scholarly heritage took a decidedly anti-rational turn following Ghazali’s critique of philosophy. In this view, with few exceptions, following the alleged decline of philosophy in the Muslim world, Muslim scholars have not methodically approached ethical concerns. Part of the issue here revolves around a persistent ambiguity in the use of terminology. Ethics as a philosophical category of its own cannot be found in a single corresponding category in the Islamic intellectual heritage. For questions that pertain to philosophical notions of ethics, one is driven towards the literature produced by the vast Sufi tradition. Thus, while it may be applicable to analyze modern Muslim output in terms of ethics as being wanting, it is inaccurate to say that ethical considerations were neglected by the Sunni intellectual tradition.  At the same time, there is a danger of over reading the extent to which Sufism, as a distinct science among the Islamic sciences, can provide an all-encompassing and independent ethical framework within Islamic thought. This paper will examine the place of Sufism, or the science of tsawwuf, in light of a persistent ambiguity regarding the place of ‘ethics’ in Islam and how Sufism fits into an overarching ethical framework within the Sunni Islamic intellectual tradition.

It has been generally accepted that the beginnings of tin-based opacification of ceramic glazes is associated with the white glazed wares excavated in Iraq and western Iran and dated to the ninth century AD (so-called 'Samarra-type' pottery). This paper focuses on an earlier stage in the technological development of tin-opacified glazes, that is, the yellow and white glazed wares produced from the eighth century AD in Egypt and the Levant. In addition, the compositional data was extended for the subsequent spread of tin-opacified glazes into Mesopotamia in the ninth century and Northern Iran and Central Asia in the tenth century. Using SEM-EDS and SR-Micro-XRD, the chemical composition and microstructure of eighty-five samples of opaque yellow and white glazed wares from Egypt (Fustat), the Levant (Madaba, Aqaba, Al-Mina and Raqqa), Mesopotamia (Samarra, Kish, Basra and Susa), Northern Iran (Takht-i Suleiman), and Central Asia (Nishapur, Merv and Samarqand) were investigated. These data confirmed that the yellow and white glazes were opacified by lead-tin-oxide (PbSnO 3) and tin oxide (SnO 2) particles respectively. Replication experiments were then conducted to imitate typical compositions of the analysed opaque yellow and opaque white glazes. Overall, the results posited the beginning of tin-based opacification of glazes in the eighth century in Egypt and the Levant, and provided explanations as to how the production of opaque yellow and white glazes in the Levant and Mesopotamia might have been technologically linked.

With economic relations and conquests, Muslims have spread to a very wide geographical area. Consequently, they have encountered many different cultures. Muslims have had great interest and curiosity towards new cultures especially those of Byzantine (Helen / Greek), Iran and partly of the Indian cul tures. Especially, the conquest of cities such as Alexandria, Harran and Jundīshāpūr and the scientific tradition in these cities had great influence on Muslims. After these conquests, Muslims not only studied Islamic sciences but also began the activities of translation into Arabic to get familiar with ancient tradition of thought and culture. These first translation activities, which are extremely important in terms of Islamic civilization and the history of science, have been studied extensively to date. However, it is observed that during the studies performed, the only information mentioned were usually the names of the translated works, the domains of study they were written for and the names of interpreters. This study aims to shed light on the first translation activities in the History of Islamic Science, as well as the fields in which these translations were done, the knowledge and the accumulation of Muslims in these fields before translation activities and the contribution of translation activities in develop- ment or change in these fields by providing examples from Muslim scientists in different centuries, whose works are also known in the West. The golden era of Muslims in science and technology between the 8th and 11th centuries and some important scientific activities carried out within this period are analyzed in three periods; “acquisition of the information”, “systematization of the information” and “production of original information”.

Tulisan ini membahas pemikiran Syamsul Anwar dalam bidang ilmu falak, terutama dalam bidang hisab-rukyat. Di tengah minimnya ahli falak di Indonesia, terlebih di lingkungan Muhammadiyah, nama Syamsul Anwar terasa masih sangat asing di telinga kebanyakan orang. Akan tetapi jika kita melihat lebih saksama sesungguhnya dari tangan Syamsul Anwar-lah banyak pemikiran-pemikiran cemerlang tentang hisab-rukyat lahir dan sangat terasa kontribusinya bagi Muhammadiyah khususnya dan masyarakat Indonesia pada umumnya. Tulisan ini memokuskan pada beberapa pemikiran Syamsul Anwar dalam bidang hisab-rukyat, yaitu mengenai kontekstualisasi pemahaman hadis-hadis tentang rukyat, hisab hakiki sebagai metode penentuan awal bulan dan interkoneksi studi hadis dan astronomi.

The scientific method has become a universal research methodology. However, this method is still based upon Western epistemology and worldview. In fact, Western scholars are of the opinion that if any field of knowledge intends to achieve universality and acceptance by the global community, the scientific approach is expected to be used. The question is whether this Western scientific approach is relevant for studies on Islam and the Muslims while their epistemology and worldview differ? Therefore, there arises a need to redefine this scientific concept for the purpose of developing Islamic research methodology. In implementing this redefinition, a prominent Islamic scholar, Ibn al-Haytham has been identified as the main scholar who spearheaded the scientific method. Based on these issues, this study is conducted with three specific objectives. First, identify the scientific concept based on the scientific thinking worldview of Ibn al-Haytham. Second, analyze the scientific concept founded by Ibn al-Haytham from the Islamic epistemology and worldview perspective. Third, propose a scientific concept based on the scientific thinking worldview of Ibn al-Haytham that can be applied in Islamic research methodology. In achieving these three objectives, this exploratory research design was carried out on the worldview thoughts of Ibn al-Haytham. Data is obtained through the collection of secondary data sources and thereafter analyzed using content analysis. As a result, this study found that the scientific thinking worldview of Ibn al-Haytham was developed through several stages of the research he conducted. His thoughts are based on divine revelation as a source of guidance in a scientific research as well as the philosophy of ancient and contemporary scholars as sources for the scientific ideas, definitions and inspiration. Next, the scientific elements based on the worldview of his thinking are divided into two which are instrumental elements (wasilat) that includes the senses and intellect, and natural elements (fitrat) that contain intuition and sunnat Allah (the law of Allah) in nature. These elements clarified the functions of his scientific research which is to strengthen tawhid (monotheism), to carry out Islamic laws and worship, to acquire true information and to practice Islamic akhlaq (manners). The goal of all of these research functions is to obtain mardat Allah (Allah’s pleasures). In fact, Ibn al-Haytham’s scientific studies are based on principles such as the singularity and objectivity of truth, anti-authoritarianism and mathematics as the tools of proof for his research. Finally, the scientific thinking worldview of Ibn al-Haytham is suitable to be used as a scientific concept in Islamic research methodology. This is because of its strength from the epistemology, worldview, tools of analysis, ontology and goals oriented point of view. Thus, this scientific concept of Ibn al-Haytham provides some implications new dimension in terms of understanding of the positivism paradigm that is usually used today.

مقدمة:‏
يعدّ إسماعيل راجي الفاروقي أحد أهم المفكرين المسلمين، الذين درسوا الفكر ‏الديني المسيحي دراسة عميقة مستوعبة لنصوصه الدينية، والمؤثرات التاريخية التي رافقت ‏تبلوره، بعيداً عن الدراسات الجدلية التي تعيد إنتاج أجواء الثقافة (القروسطية) الصراعية ‏التي صاحبت حروب الفرنجة. وبعيداً عن الأحكام المسبقة والنـزعة الإقصائية التي تغلب ‏على أكثر الكتابات الإسلامية جاء كتاب "الأخلاق المسيحية"؛ ليؤكد أن الفكر ‏الإسلامي لا يزال قادراً على الولوج في أغوار الآخر الديني، ومنظوماته الفكرية. ‏
لا يتردد الباحث المتخصص في مجال الأديان، عند قراءته لكتاب "الأخلاق ‏المسيحية"، في وصف هذا الجهد العلمي بأنه الكتاب الإسلامي الأكثر عمقاً ‏وموضوعية في دراسة الفكر الديني المسيحي. فقد قام الفاروقي في دراسته المتعمقة ‏للأخلاق المسيحية بإعادة تركيب التصور العقدي للمسيحية، ولم يقصر دراسته ‏للأخلاق المسيحية على الجانب العملي للأخلاق. كما استوعب الفاروقي، في دراسته ‏للمسيحية، المناهج الغربية وأدواتها التحليلية، ورجع إلى آراء المفكرين المسيحيين أمثال: ‏أوغسطين ‏‎(Augustine)‎، وبارث ‏‎(Barth)‎، ورينهولد نيبوهر ‏Reinhold ‎Neibuhr)‎‏). وإلى جانب هؤلاء أفاد الفاروقي من الدراسات الغربية النقدية المعارضة ‏للنظرة المسيحية التقليدية للمسيح، كما هو الحال مع س. هـ. دود (‏C. H. Dodd‎‏).‏
وإلى جانب التعريف بأهمية كتاب "الأخلاق المسيحية" تسعى هذه الورقة إلى ‏التعرف إلى المقدمات المنهجية التي أقام عليها الفاروقي نقده للأخلاق المسيحية ‏والتصورات العقدية المتصلة بها، وإلى أي مدى كان الفاروقي موفقاً في إعادة بناء ‏التصورات المسيحية؟ وما هي وجهة النظر المسيحية حيال ما قدّمه الفاروقي في كتابه ‏من نقد عميق للمسيحية؟

Th is research aims at fi nding out the remedies for the disease of arrogance/pride that has been rampant among the people in contemporary Muslim world, particularly Nigerian Muslim society. Th e analysis is not on words and terms, but rather on meaning and ideas with analysis and explanations given by the " Mufassirun " and other scholars. 'Uthman bin Foduye emerged in nineteenth-century with the mission to revive the Sunnah, and to eradicate innovations in Hausaland (West Africa) caused by the deviant teachings. Th is is the reason why he wrote on spiritual diseases in his book related to healing of the soul. 'Uthman bin Foduye was infl uenced by al-Ghazali and particularly his book on " Ihya' 'Ulum al-Din " (Revival of the Religious Sciences). He wrote this treaty in order to make it easier for the people to know the destructive evils of the heart, so as to do what Allah loves and accepts, since pride is one of the attributes of Allah alone. Th e appearance of the British destroyed the Sokoto Caliphate in Northern-Nigeria and burnt many of Uthman bin Foduye's books, including the " Shifa 'al-Nufus " (Healing of the Soul), for fear that his works will inspire his followers people to rise against the oppressors. KEY WORD: Diseases and remedies, arrogance and pride, Uthman bin Foduye, healing of the soul, al-Ghazali, revive the Islam, West Africa, British, and rise against the oppressors. ABSTRAKSI: " Penyakit dan Pengubatan Al-Kibr (Kesombongan/Kebanggaan Diri) dalam Cahaya Shifa 'al-Nufus (Penyembuhan Jiwa)-nya Uthman bin Foduye ". Kajian ini mau mencari tahu ubat bagi penyakit sombong/bangga diri yang telah berleluasa di kalangan rakyat di dunia Islam masa kini, terutamanya masyarakat Islam Nigeria. Analisis ini tidak disenaraikan dalam kata-kata dan istilah, tetapi pada makna dan idea dengan analisis dan penjelasan yang diberikan oleh Mufassirun dan ulama yang lain. 'Uthman bin Foduye muncul pada abad ke-19 dengan misi untuk menghidupkan semula Sunnah, dan untuk membasmi amalan bid'ah di Hausaland (Afrika Barat) yang disebabkan oleh ajaran sesat. Ini adalah sebab mengapa dia menulis mengenai penyakit rohani dalam bukunya bersabit penyembuhan jiwa. 'Uthman bin Foduye dipengaruhi oleh al-Ghazali dan terutamanya buku " Ihya 'Ulum al-Din " (Kebangkitan Ilmu-ilmu Agama). Beliau menulis risalah ini untuk membuat ianya lebih mudah bagi rakyat supaya tahu keburukan yang merosakan hati, untuk melakukan apa yang Allah suka dan menerima, kerana kebanggaan diri setakat milik Allah semata-mata. Kemunculan British telah menghancurkan Khilafah Sokoto di wilayah Utara-Nigeria dan British pula telah membakar banyak buku karangan Uthman bin Foduye, termasuk " Shifa 'al-Nufus " , kerana British takut bahawa karya-karya Uthman bin Foduye ini akan memberi inspirasi kepada para pengikut dan kaumnya untuk bangkit melawan para penindas. KATA KUNCI: Penyakit dan pengubatan, sombong/bangga diri, Uthman bin Foduye, penyembuhan jiwa, al-Ghazali, menghidupkan semula Islam, Afrika Barat, British, dan bangkit melawan penindas.

“Arabic Encyclopaedias and Encyclopaedism in the Ottoman Period: Forms, Functions and Intersections between Adab and Modernity”, in: Adab and Modernity. A « Civilising Process » ? (Sixteenth_Twenty-First Century), ed. by C. Mayeur-Jaouen, Leiden: Brill, 2019, pp. 123-167.

Perbincangan ini cuba memahamkan kita tentang erti Falsafah Islam yang dilihat sebagai punca tercetusnya  pemikiran dan ilmu pengetahuan umat Islam. Hubungkait antara Ilmu pengetahuan, Teknologi dan perlaksanaannya di dalam kehidupan yang sangat rapat perlu kepada akhlak, secara falsafahnya disebut Etika Islam. Lalu memahami sains dan teknologi dari sudut pandang alam Islam – Islamic Worldview atau Arb., ru’yatu al-Islam fi al-wujud adalah suatu yang sangat penting dan menjadi dasar di dalam Islam. Kesan etika Islam ini dapat diungkapkan melalui bukti-bukti sumbangan Islam di dalam Sains dan Teknologi yang pernah direkodkan oleh sejarah keagungan Islam. Gabungan dasar wahyu dan akal umat Islam, menyumbangkan suatu bentuk rangka dasar sains Islam (the framework of Islamic science) yang kemudiannya dimajukan oleh Tamadun Barat dengan meninggalkan aspek nilai kudus Metaphysics dan sudut pandang alam Islam serta nilai-nilai jatidiri ilmu pengetahuan, mengakibatkan berlaku sekularisasi di dalam sains moden. Dengan meneliti secara kritis dan analitik akan sumbangan sains Islam ini, menimbulkan suatu keinsafan bahawa sains moden harus dikembalikan semula kepada sifat dan jatidiri ilmu pengetahuan yang asal di dalam Islam – Islamization of Contemporary Knowledge.

Al-Athar 'l-baqiya'an 'l-quriun 'l-khaliya 1v2 3 Al-Qaniin al-mas'udi fi'l-hay'awa'l-nujum 18 4 Kitabtahqiqmali'l-Hind 23 5 Al-Biruni, Hindu Cosmology,and Atomism 32 2 Hindu Metaphysics According to the Hind 34 1 Mediaeval Arabic Texts on Hinduism and Their Sources 34 2 Al-Birini's Sanskrit Sources: Kit@b Sank and Kitab Batanjal 37 3 The Differentiation of Kitab Sank and Kitab Batanjal 4 4 Theology from Kitab Ba tanjal to the Hind 43 5 Passage 1: The Theological Interface between Kit@b Batanjal and the Yoga-Sutra of Patarjali 45 6 Passage z: The Theological Interface between Kitab Batanjal and the Citations from the Book Referred to as git@ 55 7 Passage3: Kitab Sank and the Discussion of Human and Divine Action in the Hind 65 8 Kitab Sank as Conclusion to the Comparative Triptych 71 5 Conclusion 120 ww =ww =g g L CONTENTS 5 Section 1v of Kit@b Batanjal: Liberation and Unification, a Reading 125 1 Introduction 125 2 Section iv and the Yoga-Sitra of Pataiijali: Liberation, the Soul and the Intellect 126 3 The Soul, Matter and Unification 132 4 Liberation: The Intellect, lntellected and Intellector 139 5 Ibn Sina's Treatment of the Soul and Intellect in A/wal al-Na fs and His De Anima 146 6 Conclusion: Kit@b Batanjal, Knowledge and Language 149 6 Al-Nafs: the Soul in the Hind 15 1 Introduction 151 The Body/Soul Relationship in the Hind 153 Chapter Seven of the Hind: On the Manner of Liberation from the World and the Description of the Path That Leads to It 154 The Part of Worship 155 Islamic Characteristics Attributed to the Hindu "God" 157 Liberation, Divine Unification, and Knowledge 159 7 The Nature of Liberation According to Kit@ab Batanjal and Kitab Sank 167 8 Conclusion:Liberation, Metempsychosis and al-Biruni's Islamic Reading of Hinduism 184 Conclusion 189 Translation of Section 1v of Kit@b Batanjal 195 erms 206 209

Islam and Buddhism are two major religions in the world with many followers. This study relies on the available historical data analyzing and comparing the similarities and differences between the two religions on the concept of God. The findings reveal that the conceptual similarities established on the fact that in Islam, the Oneness of Allah in Al-Samad, who is Self-Sufficient and is sought by all else. Likewise, in Buddhist, Dharma is alone full all other Dharmas are empty. Additionally, both the religions believe in the Ultimate Truth (Al-Haqq) who is also Absolutely One, and who is the Absolute Reality, and the Source of Grace and Guidance to human beings. Nevertheless, the two religions differed, this is because Buddhists introduced the concept of God in the later doctrines, while Muslims believe in a God known as Allah, and Buddhists believe that the actions of a person are dependent on his salvations, while Islam does not believe in salvation. This study, therefore, hoped to establish a good mutual understanding between the followers of two religions.

Hicri ikinci yüzyılın başında (yaklaşık 102/724) yılında dünyaya gelmiş olan Ebu Muhammed Abdullah İbnü‟l-Mukaffa ed-Dadeveyh İran asıllı mütercim, edebiyatçı ve kâtip biri olarak tanınmaktadır. Bedevi kabilelerden fasih Arapça öğrenmiş olan İbnü‟l-Mukaffa, döneminin Arap, Fars, Hint, Yunan kültürleri hakkında derin malumat sahibidir. İbnü‟l-Mukaffa başta Basra olmak üzere çeşitli merkezlerde kâtiplik yapmış 142/759 tarihinde öldürülmesine yakın yıllarda Müslüman olmuştur.
İbnü‟l-Mukaffa Emevilerden Abbasilere geçiş döneminde yazdığı telif ve tercüme eserlerinde Arap, Fars, Yunan ve Hint kültürlerini bir araya getirmiş, döneminin siyasi ve kültürel kazanımlarını Abbasilerin hizmetine sunmuştur. Kelile ve Dimne, Siyeru’l-müluk, Kitabu’l-âyin gibi İslam edebiyatını etkileyen çevirilerinin yanı sıra el-Edebü’l-kebir, el-Edebü’s-sağir, Risaletü’s-sahabe gibi telif eserleri bulunmaktadır.
İbnü-l-Mukaffa‟ın eserleri, İslami ilimlerin oluşum aşamasında yazılmış olmasından dolayı, ilgili dönemi aydınlatmak açısından büyük önem taşımaktadır. Özellikle Risaletü’s-sahabe, dönemin ilim anlayışı, problemleri ve çözüm arayışları konularında önemli ipuçları vermektedir.

In the modern age, the conflict between science and religion manifests itself in the debate between evolution and creation. In this essay, it is argued that if we adopt a creationist reading of the Qur’ān, we discover an interesting anomaly: reading the Qur’ān literally does not necessarily provide the foundation of creationism. Creationists usually have in mind the concept of creatio ex nihilo, or ‘creation out of nothing’. However, in the Qur’ān, one of the words used for creation, the verb khalaqa (usually rendered ‘He created’, with God as subject), has the consonant root khlq, which means ‘to split’ or ‘to divide’. This root word can even be seen as applying to the biological process of cell division. Therefore, it is argued here that using the verb khalaqa to describe this physical process is not problematic from a scientific perspective. In addition, with close textual analysis of the Qur’ān, it appears that the second verb for creation, the imperative ‘be’ (kun), does not truly describe the moment of creation, but rather that of ‘being’. The Qur’ān separates the notion of creation from being, which poses the question as to what the text constitutes as the ontological nature of the human being and the universe. Therefore, it is concluded here that even if we do adopt a literal reading of the Qur’ān, it does not necessarily support a worldview that endorses creatio ex nihilo.

After performing a symbolic interpretation through sacred geometry of the Zillij of al-Attārin and using the Euclidean plane symmetry as a formal and symbolic tool for the study of the Alhambra, the question arises of the transfer of scholarly to traditional knowledge. The mathematical advances and the obvious geometric knowledge reflected in ornaments’ designs point to a  knowledge beyond the merely artisanal on the part of the artists. Considering this, our working hypothesis is based on the possibility that an interaction and transfer of knowledge would have existed between mathematics and scholarly and artisan geometry. In this way, certain metaphors and symbolic codes could
have been represented in the geometric ornament of the Merinid  madaris in Fez. This would have been possible thanks to the space of the madaris shared between artists, artisans and mathematical philosophers teachers, as a center of exchange and interaction.
I will try to demonstrate if there really was a flow of knowledge from erudite mathematics: geometry, arithmetic, numerology, astronomy, etc. towards the traditional craft and ornamental geometry and the possible existence of a metaphorical language in the geometrical art.

Pre-publication of Part Eight and Chapter XXII of my forthcoming book “Turkey is Iran and Iran is Turkey – 2500 Years of indivisible Turanian – Iranian Civilization distorted and estranged by Anglo-French Orientalists”; Part Eight (The Distorted Term ‘Persianate’) consists exclusively of Chapter XXII. The book is made of 12 parts and 33 chapters.
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First published on 7th November 2021 here:
https://megalommatis.wordpress.com/the-fake-persianization-of-the-abbasid-caliphate-2/

درباره علم دینی نظریات متعددی ارائه شده است که هر یک سعی کرده اند نقشه راهی برای آن ارائه دهند. اما آیا این نظریه ها موفق بوده اند؟ آیا توانسته اند تاثیرگذاری اجتماعی در میان فرهیختگان و دانشجویان داشته باشند؟ در این مقاله در نظر است با بررسی عوامل عدم توفیق بسیاری از آنها، الزامات یک نظریه علم دینی موثر و موفق را مطرح کنیم. این الزامات در این عناوین یازده گانه تحلیل می شود: ارائه نمونه های محقَّق از یک نظریه علم دینی، ارائه راهکار عملیاتی برای محقق شدن آن، فراهم آوردن مقبولیت لازم، داشتن پاسخ مناسب برای تعارض های مفروض بین علم و دین در آن علم، معین ساختن سطح دینی آن علم دینی، تمایز یافتن علم دینی در ادیان و مذاهب مختلف، داشتن انسجام درونی و کفایت تجربی، عدم ابطال یک علم دینی با نسخ برخی مطالب علمی، همخوانی با مجموعه باورهای منسجم دین، مزیت یافتن علم با دینی بودن، تحول پذیر بودن.
با توجه به الزامات فوق نظریه مختار نویسنده درباره علم دینی که بتواند موفق و موثر باشد ارائه خواهد شد و ارزیابی خواهد شد که چگونه الزامات مذکور در آن لحاظ شده است
Several theories have been presented about the religious science, each of which has tried to provide a roadmap for it. But have these theories been successful? Have they been able to have a social impact among educators and students? In this paper, by examining the factors of failure of many of them, we consider the requirements of an effective and successful religious science theory. These requirements are analyzed in these eleven ones: providing appropriate examples of a religious science theory, providing an operational solution for its realization, providing the necessary acceptability, having an appropriate response to the supposed conflicts between science and religion in that science, and specifying The religious level of that religious science, the distinction between religious science in different religions, having internal coherence and experiential adequacy, the lack of annulment of a religious science with the manuscripts of some scientific materials, consistency with the set of coherent beliefs of religion, the advantage of becoming religious science in relation to secular science, being transformative.
According to the above requirements, the author's theory of religious science that can be successful and effective will be presented and it will be studies how these requirements are considered in it.

GAZZÂLÎ Faysalu't-Tefrika/ E linizdeki Faysalu't-Tefriḳa beyne'l-İslâm ve'z-Zendaḳa baş-lıklı eser, Gazzâlî merkezli bir nevi "dini gruplar sosyolojisi" yapmaya, bazılarını tekfir ederek din dışı ilan etme, bazılarını da yaptıkları yorum (tevil) nedeniyle "ötekileştirme"ye yönelik dilin temellerini anlama çabasıdır. Eserin ilk bölümünü oluşturan "İslam'da Tekfir Söyleminin Te-mellerine Dair" başlıklı makalemizde, günümüzde tefrika ve zın-dıklık kavramlarını kullanarak toplumsal ötekileştirme ve felsefe karşıtlığının Gazzâlî üzerinden devam ettirilmesinin tutarlılığını müzakere ettik. Böylece onun yazdığı eserlerin hangi dönemler-de, hangi kesimlere (avam-havas), hangi saiklerle yazıldığının mukayeseli ve ayrıntılı incelenmesine "giriş" yapıldı. Çalışmamızın ikinci bölümünü oluşturan, Arapça orijinal metni ile Türkçe tercümesini karşılıklı olarak sunduğumuz, Faysalü't-Tefrika Beyne'l-İslâm ve'z-Zendeka/İslam ve Zındıklık Arasındaki Farklılığa Dair Ayırt Edici Ölçüt başlıklı kısım, giriş ve on üç bö-lümden oluşmaktadır. Gazzâlî, eserinde "tefrika" ve zındık" te-rimlerinin tahlilinden hareketle, bu iki kavram arasındaki farkı derinlemesine analiz ederek ayırt/tefrik etmeyi hedeflemektedir. Gazzâlî, giriş bölümünde dini konularda oldukça sert görüşlere sahip olanların karşıt görüştekileri detaylı bir inceleme yapmak-sızın kâfir ve zındık olarak itham etmelerinden yakınır. İman ve küfür kavramının anlamlarının kavranabilmesi için gerekli olan hususları inceler. Sonra taklitçilerin küfür kavramının mahiyetini bilip bilmediklerini sorgular ve kendi tanımlarını verir. Ardından doğrulama/tasdik ve yalanlama/tekzip kavramlarını tanımlar. Buradaki kavramsallaştırmanın felsefî niteliğine dikkat edilmeli-dir. Çünkü varlık kavramı tevil kavramıyla doğrudan irtibatlıdır. Nitekim önemine binaen tevilin kısımlarını ayrıntılı olarak ince-ler. Daha sonra metnin temel terimi olan "zındık"ı açıklar. Tek-fir söyleminin temellerini göstermesi açısından bundan sonraki bölümler daha önemlidir. Bir kişiyi ya da akımı tefkir etmenin hususları üzerinde durur ve kelamcılara ciddi eleştiriler yöneltir. Özellikle hiç kimsenin ilâhî rahmeti daraltmaya hakkı bulunma-dığını net bir şekilde belirtir. Akıl ve nassın tekfir etmedeki yeri-ni müzakere ettikten sonra bir müminin diğer bir mümini tekfir etmesinin ortaya çıkaracağı sorunları hadis bağlamında inceler elis yayınları elis GAZZÂLÎ • Faysalu't-Tefrika/ elis G A Z Z Â L Î ‫والزندقة‬ ‫اإلسالم‬ ‫بين‬ ‫التفرقة‬ ‫فيصل‬ Telif ve Tercüme: Mevlüt UYANIK-Aygün AKYOL

In the modern age, the conflict between science and religion manifests itself in the debate between evolution and creation. If we adopt a creationist's reading of the Qur'an, we discover an interesting anomaly. Reading the Qur'an literally does not necessarily provide the foundation of creationism. Creationists usually have in mind the concept of creatio ex nihilo, or 'creation out of nothing'. However, in the Qur'an, one of the words used for creation, khalaqna, has the root khlq, which means 'to split' or 'to divide'. This root word may even apply to the biological process of cell division. Therefore, from a scientific perspective, using the word khlq to describe this physical process is not problematic. In addition, with close textual analysis of the Qur'an, we realize that the word for creation 'be' (kun) does not truly describe the moment of creation, but rather that of 'being'. The Qur'an separates the notion of creation from being, which poses the question as to what the text constitutes as the ontological nature of the human being and the universe. Therefore, even if we do adopt a literal reading of the Qur'an, we find that it does not necessarily support a worldview that endorses creatio ex nihilo.