7 research outputs found
Nathalie Dolle en collaboration avec Hibat Tabib - La cité des poètes. Comment créer une dynamique de quartier face à la violence
No full textNathalie Dolle en collaboration avec Hibat Tabib - La cité des poètes. Comment créer une dynamique de quartier face à la violence. In: Agora débats/jeunesses, 20, 2000. Résistances à l’uniformisation culturelle. p. 134
Nathalie Dolle en collaboration avec Hibat Tabib - La cité des poètes. Comment créer une dynamique de quartier face à la violence
No full textNathalie Dolle en collaboration avec Hibat Tabib - La cité des poètes. Comment créer une dynamique de quartier face à la violence. In: Agora débats/jeunesses, 20, 2000. Résistances à l’uniformisation culturelle. p. 134
Kitab fi ʿilm al-amraz wa asbabiha wa aʿraziha wa ʿaladjatiha, traité de médecine écrit par Aboul-Hasan (ou Aboul-Hosaïn) Saʿïd ibn Hibat Allah ibn al-Hasan al-Tabib, pour le khalife abbasside al-Moktadi bi amr Allah.
No full textKitab fi ʿilm al-amraz wa asbabiha wa aʿraziha wa aladjatihaNumérisation effectuée à partir d'un document de substitution.M. Ullmann donne le titre Al-Muġnī fī tadbīr al-amrāḍ wa-maʿrifat al-ʿilal wa-al-amrāḍ
Philosophy [553]
No full textPhilosophy.
This manuscript is now IO Islamic 1468 in the India Office collections.
[metadata: Otto Loth, A Catalogue of the Arabic Manuscripts in the Library of the India Office, (volume 1), no. 553 here with further notations and hyperlinks].
553.
1468. Size 51/4 in. by 31/4 in.; foll. 90. Thirteen lines in a page.
شرح ضابطة تهذيب منطق
A series of explanation of that section of the Tahdhîb which begins: وضابطة شرائط الاربعة (= fol. 20 in no. 534). These explanations are either special treatises, or only extracts from scholia on the Tahdhîb.
I. Foll. 1-5. The Glosses of Mîr ABU’L-FATḤ (see no. 543).
II. Foll. 6-11. The Commentary of Molla ‘ABDALLAH YAZDÎ (see no. 547).
III. Foll. 12-21. A special Commentary on the passage in question, by FÂḌIL RÛMÎ.
Begins: قال رحمه الله تعالى و ضابطة ..... الى ذات الاصغر1 هذا مما افرد به المص الامام الخ.
Conclusion:هذا ما خطر ببالى فى شرح هذا المقام من غير مراجعة الى كتاب آخر الخ.
IV. Foll. 22-36. The Commentary of Shâh FATḤ ALLAH SHÎRWÂNÎ, 2 a disciple of Taftâzânî.
Begins:و ضابط شرائط الاشكال الخ مراده بالشرائط هى المذكورة فى الرسالة مفصّلا.
V. Foll. 37-44. The Commentary (ممزوج) of Saiyid SHÂH MÎR (Hibat Allah Ḥusainî). Cf Ḥ.Kh. ii. 482.
Begins: وقد وفق المص المحقق باختراع ضابط تامّ
VI. Fol. 45r. A Note on the subject, beginning:واعلم ان ههنا ضابطة كلية مختصرة جامعة للاشكال. At the end is written:نقود رحمه الله تع.
An explanation of it is written round the margin.
It begins:بيان هذه القاعدة انّ الاوسط , and ends:مُلا احمد رحمه الله تعالى بمنه.
VII. Foll. 46-58. A Commentary on the passage in question, inscribed:شرح ضابطة تهذيب منطق استاد العلماء مولانا.. 3 قدس سرّه واوصل الينا برّه. The author appears to be ‘IMÂD AL-DÎN (see no. 588, iv.).
Begins:قال قدس سرّه وضابطة .... ذات الاصغر اقول و بالله التوفيق محصله انه لا بد فى كل ضرب الخ.
VIII. Foll. 59-90. Another special Commentary, by AḤMAD B. SULAIMÂN (probably Gujarâtî, who is quoted in no. 534, fol. 23).
Prefixed is a preface , which begins: يا من جعل الانسان مع كونه اصغر مشتملا على العالم الاكبر. The author states in it that he wrote this Commentary at the request of a friend , Abu’l-sa’âdât Saiyid ‘Abd al-‘alî. The work concludes with a long epilogue, which begins:وهذا آخر ما قصده احقر الخليقة احمد ابن سليمان. Some additions by the author are on the margin.
Neatly written, of the eleventh century.
[Gaikwar.]
1 The whole passage commented on.
2 This MS. has الشيرازی.
3 Two words, but no name, destroyed by insects
al-Misbāh fī al-Nahw By Nāsir al-Dīn al-Mutarrizī al-Nahwī (d. 610/1213) A Critical Edition of the Text with the Life History of the Author
Get PDFNāsir al-Dīn al-Mutarrizī al-Nahwī (d.610/1213) was one of the most renowned figures in the field of Arabic Grammar. He has left an indelible mark on the world of Arabic language and literature. He is also known as the successor of al-Zamakhsharī.
He wrote a number of books but his al-Misbāh fī al-Nahw gained prominence at a level that no other book in this field could claim to achieve. For this reason, a great number of commentaries have been written in every age, of which the most famous are al-Daw and Khulāsat al-I‘rāb written by Tāj al-Dīn al-Isfrā’īnī and ‘Abd al- Karīm al-Tūsī (better known as Hājjī Bābā) respectively. Moreover, its translation into other languages also demonstrates its value as a useful book.
Although al-Misbāh has been edited on more than one occasion, the published editions do not fulfil the needs and requirements of modern academic research criteria. The basic aim of this thesis is to present this book with a current modern research style so that the students, teachers and ordinary readers of Arabic language and literature may benefit from this work.
This thesis is divided into two parts. The first part deals with the life history of the author and his other works. A brief note of the environment under which he grew up (generally referred to as the ‘Seljuk’ period) is also included in this part.
The second part consists of a text edition that deals with the derivation (Takhrīj) of syntactical issues together with the differing opinions of grammarians on syntactical/grammatical issues. This part also proffers the idiomatic English translation of al-Misbāh
Ausente pero siempre presente: reflexiones sobre el secreto en la tradición šī‛i y en el misticismo sunní
Get PDFThe article analyzes a tradition (ḥadīṯh) that is found in Sunnī and in Shī‛ī sources alike and which portrays the ideal believer as a hidden man who chooses to practice his religion away from the eyes of others. According to the author’s analysis, this tradition has its origins in the religious-political conflicts (fitness) of the 2nd/8th century. These conflicts gave rise to a pietistic attitude of noninvolvement and withdrawal from society in times of civil strife. In Shī‛ī versions of the tradition, the element of secrecy and taqiyya is added to the description of the ideal believer. These various motifs were to play an important role in Islamic mysticism, particularly in the teachings of movements such as the malāmatiyya. The author argues that while both Shī‛ī esotericism and Sunnī mysticism incorporated similar, early ḥadīṯhs in their discussions of the figure of the hidden saint, the Shī‛ī tradition contributed much to the development of this theme in its ethical-psychological and esoteric aspects.Este artículo analiza el ḥadīṯ que se encuentra tanto en las fuentes šī‛íes como sunníes que retrata al creyente ideal como un hombre escondido que elige practicar su religión apartado de los ojos de los otros. Según el autor, esta tradición tiene su origen en las luchas político-religiosas (fintas) del siglo II/VIII, que propiciaron una actitud piadosa de retiro de la sociedad y no participación en tiempos de lucha civil. En las versiones šī‛íes del ḥadīṯ el elemento de secreto, taqiyya, se anade a la descripción del creyente ideal. Estos motivos habrán de desempenar un papel importante en movimientos místicos como el de malāmatiyya. Aunque el esoterismo šī‛í y el misticismo sunní incorporaron hadices similares a su elaboración del santo escondido, la tradición šī‛í contribuyó particularmente al desarrollo de este tema tanto en términos ético-psicológicos como esotéricos
