Relevant bibliographies by topics / Muhammad ibn Ismaʻil

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Academic literature on the topic 'Muhammad ibn Ismaʻil'

Author: Grafiati
Published: 4 June 2021
Last updated: 7 February 2022

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Journal articles on the topic "Muhammad ibn Ismaʻil"

1

Salicrú i Lluch, Roser. "Fou Yusuf V ibn Ahmad, rei de Granada, l'infant Coix de les cròniques castellanes?" Anuario de Estudios Medievales 24, no. 1 (2020): 807. http://dx.doi.org/10.3989/aem.1994.v24.1001.

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L'historiographie avait identifié, traditionnellement, l'infant Cojo de Grenade qui apparait aux chroniques castillanes avec Muhammad X ibn Utman, alors qu'avait assimilé Yusuf ibn Ahmad avec l'Aben Ismael des chroniques. La thèse de M. Charouiti, qui édite et étudie une oeuvre du grenadin Ibn Asim, contemporain aux événements, que l'on considérait perdue, démontre que Yusuf et Ismail furent deux personnes différentes. Alors, une revision des données que cet ouvrage nous apporte, de quelques nouvelles données inédites des archives catalans et de la présence de l’infant Cojo aux chroniques castillanes, lesquelles ne l'appellent jamais Muhammad, nous permet découvrir que Yusuf V ibn Ahmad pourrait être l'infant Cojo des chroniques, et que la supposition de l'existence de ce Muhammad X el Cojo avait été produite par l'homonymie des sultans grenadins du XVe. siècle, par les imprécisions en leur succession et par les erreurs, avec une longue tradition, dans l'attribution de leurs appellatifs.
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2

Samiyev, Asroriddin Sayfiddinovich. "THE LIFE AND BENIGNITY ACTIVITY OF ABU ABDULLAH MUHAMMAD IBN ISMAIL AL - BUKHARI." Theoretical & Applied Science 85, no. 05 (2020): 556–60. http://dx.doi.org/10.15863/tas.2020.05.85.102.

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Nurliana, Nurliana. "METODE ISTINBATH HUKUM MUHAMMAD IBN ISMAIL AL-SHAN’ANI DALAM KITAB SUBUL AL-SALAM." Al-Fikra : Jurnal Ilmiah Keislaman 5, no. 2 (2017): 132. http://dx.doi.org/10.24014/af.v5i2.3772.

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4

Andani, Khalil. "Metaphysics of Muhammad." Journal of Sufi Studies 8, no. 2 (2020): 99–175. http://dx.doi.org/10.1163/22105956-12341317.

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Abstract This study analyzes the development of the theme of the “Light of Muḥammad” (al-nūr al-Muḥammadī) or the “Muḥammadan Reality” (al-ḥaqīqa al-Muḥammadiyya) among several Shiʿi and Sufi thinkers through the seventh/thirteenth century. These thinkers include Imam Jaʿfar al-Ṣādiq (d. 148/765), Sahl al-Tustarī (d. 283/896), the Ikhwān al-Ṣafāʾ (early to mid 4th/10th century), the Ismaili dāʿīs Abū Yaʿqūb al-Sijistānī (d. after 361/971) and Ḥamīd al-Dīn al-Kirmānī (d. after 411/1020), Abū Ḥāmid al-Ghazālī (d. 505/1111) and ʿAyn al-Quḍāt (d. 526/1131), Ibn al-ʿArabī (d. 638/1240), ʿAbd al-Karīm al-Shahrastānī (d. 548/1153), and Naṣīr al-Dīn al-Ṭūsī (d. 672/1274). I argue that the “Light of Muḥammad” as a theological and metaphysical idea evolved historically through three distinct but cumulative phases of conceptualization: mytho-cosmological narrative, Neoplatonization, and ontological theophanization. Through these developments, the theological status of the Light of Muḥammad underwent a gradual but decisive shift from being reckoned as the first spiritual creation of God in the early period to being revered as the ontological self-manifestation of God in later periods.
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Faizer, Rizwi S. "Muhammad and the Medinan Jews: A Comparison of the Texts of Ibn Ishaq's Kitāb sīrat rasūl Allāh with al-Waqidi's Kitāb al-maghāzī." International Journal of Middle East Studies 28, no. 4 (1996): 463–89. http://dx.doi.org/10.1017/s0020743800063790.

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This article is based on the assumption that Ibn Ishaq (704–67) and al-Waqidi (747–823) were responsible for my main sources, the compilations entitled Kitāb sīrat rasūl Allāh and Kitāb al-maghāzī, respectively. Such an assumption is justifiable. To take Ibn Ishaq's Biography in the recension of Ibn Hisham (d. 834), we know that the Ziyad ibn ʿAbd Allah al-Bakkaʾi (d. 798) text used by Ibn Hisham was authorized by Ibn Ishaq himself, and indeed had been confirmed by the use of both samʾ and ʾarḍ techniques as a correct version. At the same time, Ismail K. Poonawala confirms that the redaction of Salama ibn al-Fadl (d. 807) compares closely with the text of Ibn Hisham, indicating that the text of Ibn Ishaq had probably been fixed: Salama's redaction was based on a papyrus manuscript of Ibn Ishaq transmitted by Muhammad ibn Humayd ibn Hayyan al-Razi, and was used by al-Tabari in his narration of the Prophet's life, which forms a part of his compilation Taʾrīkh al-rusul waʾl-mulūk. As for the text of al-Waqidi, evidence indicates that it had been established by al-Waqidi himself from beginning to end, for he not only prefaces his work with the names of his chief transmitters of tradition but also provides the basic chronology of all the events that are discussed in his work.
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Navruzov, A. R., A. R. Shikhsaidov, G. M.-R. Orazaev, et al. "RESULTS OF ARCHEOGRAPHIC STUDIES OF DAGESTAN IN 2015-2016." History, Archeology and Ethnography of the Caucasus 13, no. 2 (2017): 173–80. http://dx.doi.org/10.32653/ch132173-180.

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The present article is devoted to the continued during 2015-2016 years field archaeographic researches in a number of mountain and plain regions of Daghestan in order to find out the new collections of manuscripts and old-printed books in Arabic, Turkic and Daghestan languages (written by using Arabic graphic). The archaeographic expedition had worked at eight regions of Daghestan. There were found out 2 new collections of manuscripts in Akushinsky region, 2 collections in Botlikh region, 1 collection in Shamilsky region, 1 collection in Makhachkala city, 6 collections in Khasavurt and 6 collections in Buynaksk regions, 3 collections in Karabudakhkent and 3 collections in Kizlyar regions, 8 collections in Nogay region - all together 32 collections. Among them there are manuscripts, a large number of old-printed books (lithographies published in Temir-Khan-Shura, Petrovsk, Bakhchisaray, Khasavyurt, Kazan, Istanbul, Cairo), andletters and documents dated within the middle of the XVII-XIX centuries.The total amount of the described manuscripts and old-printed books dated within the XIII-XIX centuries is more than 950 units of description. Among the new findings are the excellently made Qurans of the XIII-XIX cent. and comments to the Quran (the earliest manuscript was re-written in 677/1278) with numerous memorable records and assembly materials; the manuals on Grammar of the Arabic language studied in the Daghestan madrasahs in the XIII-XIXth centuries (AbdarrakhmanDjami, Ahmad ibn Muhammad ibn Abu Bakr, Ruknaddin al-Hasanibn Muhammad al-Astarabadi, IzaddinAbdalvakhabibn Ibrahim az-Zandjani, Mahmud az-Zamakhshari, Ahmad ibn Ali ibnMa‘sud, Muhammad al-Ardabili, Ahmad ibnDinkuziar-Rumi, etc.); compositions on logic (Aduaddin al-Idzhi, Muhammad Sachaklizade al-Mar‘ashi, Ahmad ad-Damankhuri, Asiraddin al-Abkhari, Nu‘manibn Sheikh Said ash-Shirvani); on Hadith (al-Bukhari, an-Navavi), on lexicography (Abu Nasr Ismail ibnHammad al-Djaukhari), on Sufism (al-Gazali, al-Kushayri; date of creation is approximately XVII century), etc.
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7

Fierro, Maribel. "The Advent of the Fatimids." American Journal of Islam and Society 19, no. 1 (2002): 119–21. http://dx.doi.org/10.35632/ajis.v19i1.1956.

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Fatimid intellectual production contains some remarkable personal memoirsthat deserve a joint study. The Kitab al-MunaJ?arat (The Book of Discussions)by lbn al-Haytham is one example of this kind ofliterature. Abu 'AbdAllah Ja·far ibn Ahmad ibn Muhammad ibn al-Aswad ibn al-Haytham wasa Qayrawani scholar of Sh􀁹 i persuasion when the Fatimid caliphate wasestablished in North Africa. In this Ki tab, he recorded his meetings and conversationswith the leaders of the Isma·ili da·wah (mission) in the firstmonths after the conquest ofQayrawan, from Rajab 296/March 909 until theappearance of the Imam al-Mahdi in Rabi' II 297/January 910.Although the existence of this work had been known for some time, itis only now that we have at our disposal the complete Arabic text, togetherwith an English translation, an introductory study, a bibliography and anindex. Paul E. Walker is mainly responsible for having realized the importanceoflbn al-Haytham's text. Both he and W. Madelung, whose collaborationhas been decisive in the final outcome, are the best qualified scholars ...
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8

Volf, Marina. "“THE BOOK OF SECTS AND CREEDS” BY AL-SHAHRASTANI AS AN ISMAILI SOURCE: SWITCH THE PARADIGM IN HISTORY OF PHILOSOPHY." Respublica literaria, RL. 2021. vol.2. no. 2 (March 29, 2021): 18–34. http://dx.doi.org/10.47850/rl.2021.2.2.18-34.

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Muhammad ibn `Abd al-Karīm al-Shahrastani is a well-known source in the West about Islamic and non-Islamic religious teachings. His “Book on Sects and Creeds” has so far been considered in the history of philosophy among the Asharite doxographic works. At present, the evaluation of this work in the history of philosophy is radically changing: from the Asharite doxography its evaluation is shifted to the opposite pole - Isma’ili heresiography. The paper presents historical and biographical facts, as well as a brief description of the main works that allow us to include al-Shahrastani in the Isma’ili context. It analyzes the Shahrastani's preface to Kitab al-milal wa-n-nihal, which clearly shows the coherence of this section, including the methodology and structure of the treatise indicated by the author himself, with other Isma’ili books, in particular with the “Chapter on Shaytan” from Kitab al-Shajar Abu Tammam. Using the example of the switching of this book evaluations, we want to argue against the point of view that insists on the conservatism of the philosophical canon ostensibly created and observed by the history of philosophy, and to show that the history of philosophy research, although it depends on speculative interpretations, is fundamentally an empirical work, essentially dependent on the facts which role played by the sources, and the decisive factor in changing the "paradigm" in history of philosophy or the philosophical canon is primarily our trust in the sources and their careful reading in various contexts.
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9

Amin, Yasmin. "Disagreements of the Jurists." American Journal of Islam and Society 34, no. 3 (2017): 161–64. http://dx.doi.org/10.35632/ajis.v34i3.791.

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The book starts with “The Provenance of this Book” and states that the beginningof all manuscripts show a short text by al-Qadi al-Nu‘man to demonstratethat it was passed down from his father and grandfather. After this, it lists whothey are and their positions as judges and proclaims that the book was writtenfor the Fatimid caliph al Mu‘izz (r. 953-75).Book Reviews 137The “Introduction” acquaints the reader with al-Qadi al-Nu‘man and thiswork, providing a bibliography of his other books. The sources of his worksare mentioned as being mainly Zaydi and Imami (mostly Kufan) and suggesta compromise between Shi‘ism’s two traditions while refuting Sunni theoriesof legal interpretations. Al-Nu‘man wrote several treatises showing his engagementwith Sunni Islam. These polemical works refute the Maliki jurist Muhammadb. Ahmad al ‘Utaqi, Ibn Qutaybah, al-Shafi‘i, and Ibn Surayj al-Baghdadi.The author suggests that the words “a certain Baghdadi” may refer to IbnSurayj. This work, plus his Da‘ā’im al-Islām, form the basis of Ismaili law.The content and significance of Ikhtilāf Uṣūl al-Madhāhib are explained, andall works dealing with it are listed in a useful bibliography. The “Prologue,”which sets the scene, states that differences existing among all those who praytoward Makkah, use the same Qur’an, accept the same Prophet, and yet aredispersed into disputing parties and numerous groups ...
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Zulbadri, Zulbadri. "AL-SHIDQ DALAM KOMUNIKASI PERSPEKTIF AL-QUR`AN." Jurnal Ulunnuha 7, no. 1 (2018): 79–94. http://dx.doi.org/10.15548/ju.v7i1.240.

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Morals is a noble deeds of a servant, and a reflection of the confidence and the knowledge that he has, so akhlak that characterizes a person's behavior in personal life, social state and nation. Al-Qur'an as guidance in-spoken, polite and guidance for all activities for those who do right. In this discussion the author discusses the kinds of al-shidq on morals, right in speaking and understanding words correctly, according to what it said was the actual reality. His opponent was kidhb lieAlusiy, syihabuddin mhd ibn Abdullah al-Husainiy, 2000, Ruhu al-Ma’aniy fi tafsir al-Qur’an al-‘Azhim wa sab’u al-Matsaniy, Muassasah ar-Risalah, Al-Biqai, Burhanudddin Abi al-Hasan Ibrahim bin Umar, Nizam ad-Durar fi Tanasub al-Ayah wa as-Suwar, juz.7 Al-Bukhary, Muhammad bin Ismail bin Ibrahim bin al-Mughirah,al-Jami as-Sahih al-Musnad min hadis Rasulullah saw wasunnatih wa ayatih SahihBukhari, juz. 1Al-Husaini, Mohammed Rashid bin Ali Ridha bin Mohammed Shams al-Din bin Muhammad Bahauddin maula Ali bin Khalifa Kulmuny, 1990, Tafsir al-Qur’an al-Hakim (Tafsir al-Manar), Kairo, Al-Haiah al-Mishriyah al-Ammah lil kitabAl-Maraghi, Ahmad bin Mustafa, 1970, Tafsir al-Maraghi, Mesir, Darul Fikri, Al-Qurthubi, Abu Abdullah bin Muhammad bi Ahmad bin Abi Bakr bin Farah al-Anshari al-Khuzraji Syamsuddi, 1994, Al-Jami’ al-Ahkam al-Qur’an ,Tafsir Al-Qurthubi, Kairo; Dar al-Kutb al-Nishriyah, Al-Qusyairiy, Abd al-Karim bin Hawzan bin Abd al-Malik, 1999, Lithaif al-Isyarah, Tafsir al-Qusyairy, Mesir:Al-Haiah al-Misriyah al-Amah lilkitab, Al-Sa’di, Abdurrahman bin Nasir bin Abdullah, 2000, Taisir al-Karim ar-Rahman fi tafsir kalam al-Mannan, Muassasah ar-RisalahShihab, M Quraish, 2005, Tafsir al-Misbah Pesan Kesan dan keserasian al-Quran, Tanggaerang: Lentera Hati, cet IIIAl-Wahidi, Abu al-Hasan bin Ahmad, 1994, Al-Washit fi Tafsir al-Quran, Dar al-Kutut al-Ilmiyah, Beirut.Qutb, Sayyid, 1971, Fi Zilal al-Qur’an, Beirut, Dar el-FikrAl-Zuhaili, Wahba bin al-Mustafa, 1991, Tafsir Al-Munir fi ‘Aqidah wa as-Syari’ah wa al-Manhaj Beirut, Dar Elfikri.
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Dissertations / Theses on the topic "Muhammad ibn Ismaʻil"

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Memi, Haroon. "The hermeneutics of the Qur'an in the Sahih of Bukhari." Thesis, 2014. http://hdl.handle.net/10210/12882.

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"Die Hagar-Ismael tradisie in die Sahih van Bukhari." Thesis, 2014. http://hdl.handle.net/10210/12923.

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Books on the topic "Muhammad ibn Ismaʻil"

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Haroun Ould Cheikh Sidia Library (Boutilimit, Mauritania). Fihris al-makhṭūṭāt ladá Ahl al-Shaykh Sīdīyā, Būtīlimit, Mūrītāniyah : Maktabat Hāwarn [i.e. Hārūn] ibn Bāb ibn Sayyid Muḥammad ibn Sīdīyā al-Intishāʼī, Ismāʻīl ibn Bāb, wa-Yaqʻūb [i.e. Yaʻqūb] ibn Muḥammad ibn Bāb =: Catalogue of Arabic manuscripts among the Ahl al-Shaykh Sudiyya, Boutilimit, Mauritania : Libraries of Harun b. Baba b. Sidi Muhammad b. Sidiyya al-Ntishai'i, Ismaʻil b. Baba, Yaʻqub b. Muhammad b. Baba, Yaʻqub b. Muhammad b. Baba. University of Illinois at Urbana-Champaign, 1994.

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2

al-Juz al-awwal min al-Takhrij li-sahih al-Hadith: An al-shuyukh al-thiqat ala shart kitab Muhammad ibn Ismail al-Bukhari wa-kitab Muslim ibn al-Hajjaj ... ibn Muhammad ibn Ahmad ibn Mansur al-Utayqi. Dar Ibn Hazm lil-Nashr wa-al-Tawzi, 1999.

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3

Jayyani, al-Husayn ibn Muhammad. al-Tarif bi-shuyukh haddatha anhum Muhammad ibn Ismail al-Bukhari fi kitabihi wa-ahmal ansabahum wa-dhikr ma yurafuna bi-hi min qabailihim wa-buldanihim ;: Wa-yalih, Tasmiyat shuyukh Abi Dawud. Dar al-Kutub al-Ilmiyah, 1998.

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Book chapters on the topic "Muhammad ibn Ismaʻil"

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Simaika, Samir, and Nevine Henein. "Cairo." In Marcus Simaika. American University in Cairo Press, 2017. http://dx.doi.org/10.5743/cairo/9789774168239.003.0002.

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This chapter describes Marcus Simaika's early years. Marcus was born in the reign of Ismaʻil Pasha on February 28, 1864, to one of the oldest Coptic families in Cairo. The Simaikas were wealthy notables from Old Cairo whose ancestry can be traced to the middle of the seventeenth century through records and manuscripts in the Muʻallaqa Church and the Coptic Museum. They were mostly magistrates who prospered in the service of the state and the Church. Marcus was born in the house of his maternal grandfather, Hajj Boutros al-Birmawy, a Coptic notable who had accompanied Ibrahim Pasha on his Syrian campaign in the aftermath of Muhammad Ali Pasha, viceroy of Egypt's ill-fated Greek campaign. The house consisted of three stories surrounded by a big courtyard. Upon his grandfather's death, Marcus recounted how the house fell into deep mourning according to Coptic tradition.
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