283 research outputs found
Before and After the Commentators: An Essay in Periodization.
No full textL'articolo considera il significato storico e filosofico dei commentatori neoplatonici di Aristotele. Gli autori situano il recente Sourcebook sui commentatori edito da Richard Sorbji in un contesto più ampio, che include il contributo dei commentatori nella formazione della filosofia tardo-antica e la loro posterità nella tradizione filosofica islamica. Dopo una sezione introduttiva (1) sullo stato attuale della ricerca in questo ambito, gli autori affrontano i temi seguenti: (2) Plotino, i commentatori e lo sviluppo del pensiero tardo antico; (3) il Sourcebook e la filosofia islamica. Riccardo Chiaradonna è co-autore della sezione (1) e autore della sezione (2), dove la ricezione dei trattati di scuola aristotelici è presentata come una caratteristica fondamentale nella transizione dalla filosofia post-ellenistica a quella tardo-antica. Plotino ha un ruolo cruciale in questo processo e l'assimilazione neoplatonica dei trattati di Aristotele non avrebbe avuto luoro senza il suo contributo.This article considers the historical and philosophical significance of the Neoplatonic commentators on Aristotle. The authors set Richard Sorabji's recent Sourcebook on the commentators within a wider backgroung, which covers the commentators' contribution in the shaping of late antique philosophy and their posterity in the Islamic philosophical tradition. After an introductory section (1) regarding the current status of research in this area, the authors tackle the following issues: (2) Plotinus, the commentators and the development of late antique thought; (3) the Sourcebook and Islamic Philosophy. Riccardo Chiaradonna is co-author of section (1) and author of section (2), where the reception of Aristotle's school treatises is set out as a key feature in the transition from Post Hellenistic to Late Antique philosophy. Plotinus has a pivotal position in this process and the Neoplatonic incorporation of Aristotle's treatises would have not taken place without Plotinus' contribution
A Critical Analysis of Shah Waliullah Dehlawi’s Sufi Influences in the Indian Subcontinent
No full textThis article examines the pivotal role of Shah Waliullah Dehlawi (1703-1762) in the revival of Islam in the Indian subcontinent through Sufism following the decline of the Mughal Empire. Shah Waliullah, a Sufi affiliated with the Naqshbandi Order, also distinguished himself as an Ash'ari theologian and a Hanafi jurist. Shah Waliullah's distinctive interpretation, which underscores the significance of the Quran and the Sunnah in Islamic sciences and Sufism, has played an essential role in reforming Islamic thought in the region from theoretical and practical perspectives. His works in the fields of fiqh (jurisprudence), theology, and Sufism have profoundly influenced Muslim thought on the Indian subcontinent. Shah Waliullah, a proponent of the idea that Sufism could serve as a powerful tool in the moral and spiritual development of society, not only emphasised the potential risks posed by distorted Sufism but also cautioned against deviating from the path of the Quran and the Sunnah. His understanding of Sufism is based on rejecting any activity beyond the Quran and Sunnah. He made valuable contributions to the Aqidah (Islamic creed) reform, the promotion of hadith scholarship, and the reconciliation of fiqh (jurisprudence) and Sufism. Shah Waliullah also emphasised the importance of Islamic values and culture. In this article, an attempt has been made to offer a perspective for contemporary Muslims striving to reconcile their beliefs with the demands of modern life by analysing the views of Shah Waliullah on the interpretation of Islamic sciences and Sufism
A Critical Analysis of Shah Waliullah Dehlawi’s Sufi Influences in the Indian Subcontinent
No full textThis article examines the pivotal role of Shah Waliullah Dehlawi (1703-1762) in the revival of Islam in the Indian subcontinent through Sufism following the decline of the Mughal Empire. Shah Waliullah, a Sufi affiliated with the Naqshbandi Order, also distinguished himself as an Ash'ari theologian and a Hanafi jurist. Shah Waliullah's distinctive interpretation, which underscores the significance of the Quran and the Sunnah in Islamic sciences and Sufism, has played an essential role in reforming Islamic thought in the region from theoretical and practical perspectives. His works in the fields of fiqh (jurisprudence), theology, and Sufism have profoundly influenced Muslim thought on the Indian subcontinent. Shah Waliullah, a proponent of the idea that Sufism could serve as a powerful tool in the moral and spiritual development of society, not only emphasised the potential risks posed by distorted Sufism but also cautioned against deviating from the path of the Quran and the Sunnah. His understanding of Sufism is based on rejecting any activity beyond the Quran and Sunnah. He made valuable contributions to the Aqidah (Islamic creed) reform, the promotion of hadith scholarship, and the reconciliation of fiqh (jurisprudence) and Sufism. Shah Waliullah also emphasised the importance of Islamic values and culture. In this article, an attempt has been made to offer a perspective for contemporary Muslims striving to reconcile their beliefs with the demands of modern life by analysing the views of Shah Waliullah on the interpretation of Islamic sciences and Sufism
Shah Wali Allah al-Dihlawi and the Conclusive Argument from God
No full textThis scholarly analysis critically assesses the literary work, “The Conclusive Argument From God: Hujjat Allah al-Baligha,†by Shah Wali Allah al-Dihlawi. Dihlawi’s Hujjat Allah al-Balighah delved into the intricacies of Sharia by unveiling its underlying principles and exploring its various branches. While grounded in Sharia’s esoteric dimensions, the work seamlessly integrates Hadith, Fiqh, ethical teachings, Sufism, and even philosophical elements. Drawing upon his expertise in descriptive and epistemological disciplines, Dihlawi navigated these mysteries with an unwavering commitment to knowledge. Remarkably, he identified the scientific justification for each Quranic and Prophetic mandate, bridging the gap between revelation and reason. Furthermore, he eloquently emphasized the importance of Sufism and spirituality within the Islamic context. Hujjat Allah al-Balighah illuminated the relevance and interconnectivity of the four primary Sunni schools of thought, highlighting their joint base in Islamic law and tradition
Polymer multimode waveguide optical and electronic PCB manufacturing
No full textThe paper describes the research in the £1.3 million IeMRC Integrated Optical and Electronic Interconnect PCB Manufacturing (OPCB) Flagship Project in which 8 companies and 3 universities carry out collaborative research and which was formed and is technically led by the author. The consortium’s research is aimed at investigating a range of fabrication techniques, some established and some novel, for fabricating polymer multimode waveguides from several polymers, some formulations of which are being developed within the project. The challenge is to develop low cost waveguide manufacturing techniques compatible with commercial PCB manufacturing and to reduce their alignment cost. The project aims to take the first steps in making this hybrid optical waveguide and electrical copper track printed circuit board disruptive technology widely available by establishing and incorporating waveguide design rules into commercial PCB layout software and transferring the technology for fabricating such boards to a commercial PCB manufacturer. To focus the research the project is designing an optical waveguide backplane to tight realistic constraints, using commercial layout software with the new optical design rules, for a demonstrator into which 4 daughter cards are plugged, each carrying an aggregate of 80 Gb/s data so that each waveguide carries 10 Gb/s
The European REFORM Project for Hydromorphological Quality in River Basin Management
No full textThe Water Framework Directive commits European Union member states to achieve good ecological and chemical status of all water bodies. As hydromorphology is a key factor for ecological status, a consortium of 26 partners from 15 countries studied the role of hydromorphological pressures and measures in the REFORM project. Its main objective was to answer the question: How to make river restoration successful? The project developed guidance for this by structuring the information along the different stages of restoration projects and river basin management plans, posing a logical sequence of questions: How does my river work? What’s wrong? How to improve? Things can be wrong for ecological status as a result of morphological alterations. These alterations form pressures that can be countered or mitigated by measures that improve sedimentological and morphological features. We present two specific results of REFORM that focus on river morphology. First, we provide an overview of methods to assess morphological quality and diagnose alteration. Second, we present systematic cause–effect relationships for restoration measures.Rivers, Ports, Waterways and Dredging Engineerin
Sufism, Modernisation, and Social Transformation: The Impact of Twelve Awliya in South Asia’s Coastal Region of Chittagong
No full textThis study critically examines the pivotal role of the Twelve Awliya in disseminating and consolidating Islam in Chittagong, a prominent port city and trading hub in South Asia. Chittagong’s strategic location facilitated interactions with traders from Anatolia, Arabia, and other regions beginning in the 11th century; this interaction provided fertile ground for the activities of Sufi mystics, pirs, and dervishes. These Sufi figures significantly shaped the region’s religious, cultural, and socio-economic structures, leaving an enduring legacy. The political establishment of Islam in Bengal commenced with the conquest of the region in 1204 by Ikhtiyaruddin Muhammad Bakhtiyar Khalji, a Turkish-origin commander. This pivotal event laid the foundation for Sufi scholars to thrive, fostering the spread of Islam and the development of societal systems in Chittagong. Known as the “Land of the Twelve Awliya,” Chittagong became a crucial epicentre for the propagation of Islam, influencing not only Bengal but neighbouring regions such as Arakan and parts of India. The Twelve Awliya—including Shah Mohsen, Pir Badr, Kadal Han Gazi, Garib Ullah Shah, Badr Makkan Shah, Shah Ömer, Sheikh Farid, Molla Miskin, Shah Chand Awliya, Shah Sondor Fakir, Bayazid Bastami, and Shah Amanat—were instrumental during this transformative period. The contributions of these Awliya extended beyond religious activities. They played a vital role in promoting socio-economic development, establishing educational institutions, and enriching the region’s cultural heritage. Their efforts integrated Islamic principles into the societal fabric by promoting spiritual enlightenment, education, and tolerance. Additionally, their initiatives fostered interfaith coexistence and mutual respect among Muslims, Hindus, and Buddhists, cultivating a harmonious multi-religious environment despite opposition. However, the Sufi Awliya’s activities were not without challenges. Contemporary Hindu and Buddhist rulers, aiming to maintain their influence, frequently engaged in conflicts and orchestrated persecutions against the Sufis. Many Sufi leaders were imprisoned, injured, or martyred during these confrontations. Despite such adversities, the Sufi scholars remained steadfast in their spiritual and social upliftment mission. Their resilience and unwavering commitment proved essential in preserving the Islamic teachings and facilitating their spread across the region. This research addresses a significant gap in the academic discourse on Sufism in South Asia by exploring the religious dimensions and socio-economic contributions of the Twelve Awliya in Chittagong. This study thoroughly examines Sufism’s spiritual influence in this port city using a qualitative methodology and primary sources, including Ibn Battuta’s The Rehla. Ibn Battuta’s accounts underscore the pivotal roles of these Awliya in establishing Chittagong as a nexus of Islamic culture and trade. The study further highlights the enduring impact of the Twelve Awliya in advancing education and fostering an inclusive cultural environment. Institutionalising Sufi principles of equality, tolerance, and the integration of spiritual and material well-being laid a foundation for sustainable societal development. By analysing the historical context and the socio-religious outcomes of their efforts, this research elucidates the transformative influence of the Twelve Awliya on Chittagong and the broader South Asian region. In conclusion, this research enhances our understanding of Sufi figures’ spiritual and socio-economic roles in Chittagong during a critical period of Islamic expansion. This study underscores their significance in the region’s historical narrative by examining their resilience in the face of persecution and their endeavours to promote education, interfaith coexistence, and community development. It is a foundational resource for future academic inquiries into the dynamics of Sufism in South Asia, enriching scholarly understanding of the spiritual and cultural synthesis that shaped the region’s historical trajectory
Empédocle, fragment 32 Diels (Pseudo-Aristote, 'De lineis insecabilibus, 972 b 29-31)
No full textThe concluding lines of the pseudo-Aristotelian treatise On indivisible lines (972 b 25-33) contain a reference to Empedocles. The actual words attributed to Empedocles, as they stand in the manuscripts, no less than the purport of the argument in which they are embedded (972 b 29-31), are hopelessly obscure. We propose two very simple changes. The reference to Empedocles should be removed from the place it has in the manuscripts (972 b 29-30) to a position three lines earlier in the text (972 b 26). The final words of the argument (972 b 30-31) should be corrected from το ἐν τοῖς ἀκινήτοις to τὸ ἒν τῶν ἀκινήτων. The compendia for -ων and -οις (as in ἀκινήτων and ἀκινήτοις) are not always easily distinguishable and confusion is frequent in manuscripts of the Byzantine period. In this case, the genitive has been misread as a dative because the numeral (ἔν) has been misread as a preposition (ἐν). With these two changes, both the argument of the author and his reference to Empedocles acquire a meaning which is at once simple and obvious. Dare we hope that our emended text will bring to an end two hundred years of scholarly doubts and difficulties ?Les dernières lignes du traité pseudo-aristotélicien Des lignes insécables (972 b 25-33) contiennent une référence à Empédocle (fr. 32 Diels). Aussi bien l'argumentation du passage que la citation du poète sont incompréhensibles en l'état. On proposera ici deux corrections permettant d'en restituer la structure et le sens.O’Brien Denis, Rashed Marwan. Empédocle, fragment 32 Diels (Pseudo-Aristote, 'De lineis insecabilibus, 972 b 29-31). In: Revue des Études Grecques, tome 114, Juillet-décembre 2001. pp. 349-358
Konsep pengintegrasian ilmu sains al-Quran dalam pengajaran pendidikan Islam
No full textKertas kerja ini membincangkan perbincangan data kajian terhadap kefahaman guru
pendidikan Islam (GPI) terhadap pengintegrasian ilmu sains dan al-Quran dalam pengajaran
pendidikan Islam.Bagi memenuhi objektif kajian ini satu pendekatan kualitatif iatu reka
bentuk kajian kes digunakan.Kaedah temubual separa berstruktur telah digunakan dalam
kajian ini yang mana seramai empat orang GPI telah ditemubual.Data yang diperolehi
dianalisis menggunakan program Atlas t.i versi 7.5.4.Dapatan kajian menunjukkan GPI
memberi pandangan yang positif terhadap pemahaman konsep pengintegrasian ilmu sains dan
al-Quran dalam pengajaran pendidikan Islam.Dapatan menunjukkan ilmu naqli dan ilmu aqal
berfungsi menghubungkan manusia dengan Tuhan sebagai Pencipta dan menjadi pembeza
utama antara manusia dan haiwan.Fungsi integrasi ilmu sains dan al-Quran adalah untuk
mendekatkan diri dengan Pencipta.Al-Quran dijadikan sumber utama dalam konsep
pengintegrasian ilmu ini.Keperluan kepada kajian pengintegrasian ilmu sains dan Al-Quran
dalam pengajaran pendidikan Islam ini amat berkait rapat dengan amalan ajaran Islam itu
sendiri dan ianya mempunyai impak yang signifikan dalam membentuk perwatakan dan
sahsiah pelajar.Pendekatan yang menggunakan sains Al-Quran dengan menggabungkan sains
sosial(social science) dan sains natural (natural science) dengan sains ketuhanan(divine
science)dalam pengajaran pendidikan Islam akan dapat merealisasikan kemantapan sahsiah
pelajar yang mana ianya perlu diaplikasikan dalam kehidupan untuk membina suatu
pencapaian yang bercirikan kepada rabbaniyyah (Allah sebagai Pentadbir),insaniyah
(kemanusiaan),duniawiyyah (kebendaan)dan syamilah (kesempurnaan)
The Reflection of Sufi Influence on the Mughal Empire (1526-1857): A Spiritual and Cultural Analysis
No full textThis article examines the role of Mughal emperors in promoting Sufism and their contributions to the religious, social, and economic development of the Indian subcontinent during their nearly three-hundred-year reign from 1526 to 1857. The Mughal Empire, founded by Babur, a Turkic descendant from Central Asia, began in 1526 after defeating the Sultan of Delhi, Ibrahim Lodi, in the first Battle of Panipat. Babur laid the foundation, which was solidified during the reign of his grandson Akbar and expanded under Akbar's great-grandson Aurangzeb. Under Aurangzeb's reign, the Mughal Empire reached its most considerable territorial extent. However, by 1760, the empire's control diminished to the areas around Old Delhi, and it was formally dissolved by the British following the Indian Rebellion of 1857. During Mughal rule, Sufi philosophy enriched Indian religious thought, characterised by tolerance and inclusivity. The Mughals were patrons of art and architecture, encouraging the development of paintings, literature, textiles, and architectural styles. They contributed to Muslims' social, political, economic, and religious advancements. Several Sufis promoted Islam and socioeconomic development during the Mughal era. After Panipat, Babur visited the tombs of Nizam-ud-Din Auliya and Khwaja Moin-ud-Din Chishti, and he was a follower of Khwaja Ubaidullah Ahrar of the Naqshbandi tariqa. Humayun received the Shattariyya Tariqa's bay'ah from Syed Muhammad Ghaus. Imam Rabbani resisted Akbar's new religious doctrine, 'D & imacr;n-i Il & amacr;h & imacr;', and eradicated it during Jahangir's reign. Shah Jahan promoted Islam by building the Taj Mahal and the Jama Masjid in Delhi. Aurangzeb reformed mosques, khanqahs, and charitable institutions. Muhammad Shah supported Sufi activities. The last emperor, Bahadur Shah II, was a Sufi king and wrote several Sufi poems
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