427 research outputs found
Methoden mittelalterlicher arabischer Qurʾānexegese am Beispiel Q 53, 1 - 18 / Regula Forster
No full textTeilw. zugl.: Zürich, Lizentiatsarbeit, 2000Teilw. in arab. Schrift, arab.Teilw. in arab. Schr
Forster Regula, Yavari Neguin (eds.), Global Medieval : Mirrors for Princes Reconsidered Cambridge, Harvard University Press (Ilex Foundation Series 15), 2015
No full textDekkiche Malika. Forster Regula, Yavari Neguin (eds.), Global Medieval : Mirrors for Princes Reconsidered Cambridge, Harvard University Press (Ilex Foundation Series 15), 2015. In: Bulletin critique des annales islamologiques, n°33, 2019. pp. 31-32
Regula Forster, Paul Michel (dir.), Significatio, Studien zur Geschichte von Exegese und Hermeneutik, II, Zürich, Pano Verlag, 2007
No full textNoblesse-Rocher Annie. Regula Forster, Paul Michel (dir.), Significatio, Studien zur Geschichte von Exegese und Hermeneutik, II, Zürich, Pano Verlag, 2007. In: Revue d'histoire et de philosophie religieuses, 88e année n°4, Octobre-Décembre 2008. p. 525
The Transmission of Secret Knowledge: Three Arabic Dialogues on Alchemy
No full textArabo-Islamic alchemy enjoyed considerable popularity until well into the 19th and 20th centuries. It can be considered both as a predecessor of modern chemistry and as a natural philosophy whose purpose is to explain the world. Yet one of the unresolved questions concerning alchemy is how one was supposed to learn it, since it was an art that was meant to be kept secret and only revealed to a few select individuals. While the practicalities of the learning experience remain obscure, it is noteworthy that Arabic alchemical literature often makes use of the literary form of the dialogue, a genre strongly associated with teaching and learning. This paper focuses on three Arabic dialogues on alchemy; namely, Masāʼil Khālid li-Maryānus al-rāhib (“Khālid’s questions to the monk Maryānus”), Kitāb Mihrārīs al-ḥakīm (“The book of the wise Mihrārīs”) and Risālat al-ḥakīm Qaydarūs (“The epistle of the wise Qaydarūs”), and discusses how the transfer of secret knowledge is represented. I will focus on the literary frames of these texts, their mise-enscéne, the master-disciple relation as represented within them, and the question of interaction between unequal partners.La alquimia arabo-islámica gozó de considerable popularidad hasta los siglos XIX y XX. Puede ser considerada como una precursora de la química moderna y como una filosofía natural cuyo objetivo es explicar el mundo. Sin embargo una de las cuestiones no resueltas acerca de la alquimia es cómo se supone que debía aprenderse, puesto que se trataba de un arte que debía mantenerse en secreto y sólo podía ser relevada a unos cuantos elegidos. Mientras que los aspectos prácticos de la experiencia de aprendizaje siguen siendo oscuros, cabe destacar que, a menudo, la literatura alquímica árabe hace uso del diálogo, género literario íntimamente ligado a la enseñanza y al aprendizaje. Este trabajo se basa en tres diálogos árabes de alquimia: Masāʼil Jālid li-Maryānus al-rāhib (Preguntas de Jālid al monje Maryānus), Kitāb Mihrārīs al-ḥakīm (El libro de Mihrārīs, el sabio) y Risālat al-ḥakīm Qaydarūs (La epístola del sabio Qaydarūs). Por otro lado, y centrándonos en el marco literario de estos textos, se discutirá cómo se representa la transferencia del conocimiento secreto, su puesta en escena, la relación maestro-discípulo, y la cuestión de la interacción entre estas partes desiguales
Exegese eines neutestamentlichen Gleichnisses (Arbeiter im Weinberg). Eine althochdeutsche Predigt über Mt 20, 1-16
No full textDie Nachfolge des Propheten Muḥammad. Sunnitische und schiitische Perspektiven aus dem Tunesien des frühen 10. Jahrhunderts
No full textThis paper deals with the succession to the prophet Muḥammad. After a sketch of the historical developments connected with the succession of Muḥammad, it discusses an episode that is said to have taken place late in Muḥammad’s career at the pond of Khumm (the so-called Ghadīr Khumm episode). From what Muḥammad said there, Shiites deduce that, indeed, his cousin ʿAlī should have become his successor, while Sunnis, although generally accepting the episode (ḥadīth) as genuine, explain that Muḥammad wanted to stop any critique of ʿAlī, but did not intend to invest him as his successor. This leads to the third part, a discussion of events that took place in the early tenth century CE, when the Shiite Fatimids conquered what today is Tunisia and installed a Shiite caliphate in a Sunni environment. This paper will show how the ḥadīth of Ghadīr Khumm was used in this situation to argue for or against the Shiite claims
Rezension: Schopen, Armin / Strauß, Karl W.: Aḥmad ibn Yūsuf at-Tīfāšīs „Buch der königlichen Steine“
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