To see the other types of publications on this topic, follow the link: Shāṭibī.
Journal articles on the topic 'Shāṭibī'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 24 journal articles for your research on the topic 'Shāṭibī.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Hakim, Muhammad Zainul. "PANDANGAN SHĀT{IBĪ TERHADAP GAGASAN MAKNA ẒĀHIR DAN BĀT{IN". Dialogia 15, № 2 (2017): 173. http://dx.doi.org/10.21154/dialogia.v15i2.1190.
Full textAbstract:
Abstract: Abu> Isḥāq al-Shāṭibī, a 14th century Muslim scholar is famous of his idea of maqāṣid shari>'ah. He succeeded in formulating fundamental values in the Qur'an. He is also known to have a different view of the Qur'an compared to the other uṣūl al-fiqh scholars. This article describes the Shāṭib’s view of the Sufism idea that the Qur'an conveys ẓāhir and bāṭin’s meaning. Shāṭibī concludes that the term zāhir is an understanding of original text as apprehended by the Arabs at the time of the emerge of the Qur'an. Meanwhile, bāṭin’s meaning is the real purpose of the Qur'an that Allah intends to. Shāṭibī believes that leading to the understanding of the meaning of bāṭin can be done through tadabbur, as written by Abū Naṣr al-Sarrāj in al-Lumā'. Moreover, Shāṭib applied this idea in formulating the concept of maqāṣid shari>’ah. Although, he acknowledged the validity of interpretation by the meaning of bāṭin, Shāṭibī offers two requirements, namely, first, the meaning of bāṭin is conveyed in accordance to the ẓāhir text and it is not deviated from the rules of arabic language. Second, the conveyed meaning is supported by another verse clearly indicating the real meaning of bāṭin. Both requirements reflect the principles of the originality of Qurán and the absolute verses containing al-uṣūl al-kulliyyah. كان أبو ملخص:إسحاق الشاطبي مفكرا مسلما في القرن الرابع عشر، ويعرف حتى اليوم بفكرته عن مقاصد الشريعة. وحصل الشاطبي على صياغة القيم الأساسية في القرآن الكريم. ومن المعروف أيضا أن لديه وجهة نظر عن القرآن التي تختلف عن معظم الفقهاء الآخرين. و فى هذه المقالة شرح الشاطبي عن الفكرة الصوفية بأن القرآن له معنى باطن ومعنى ظاهر. واستنتج الشاطبي إلى أن مصطلح معنى الظاهر هو فهم النص الخالص، وهذا كما يفهمه العرب في وقت نزوله. وأما المعنى الباطن هو الهدف الحقيقي للقرآن الذي أراده الله. واستنتج الباحث أن الشاطبي وافق على هذه الفكرة. والطريقة التي يمكن أن يؤدي إلى فهم معنى الباطن هو طريقة التدبّر، وهذا كما كتبه أبو نصر السراج في اللمع. وأشار أنه وافق بهذه الطريقة لأنه قد استخدمها لصياغة مفهوم مقاصد الشريعة. وهو يقدم شرطين فى استخدام هذه الطريقة. أولا، أن يكون إنتاج المعنى الباطن وفقا لظاهر النص ولا ينحرف عن قواعد اللغة العربية. ثانيا، المعنى المنتج مناسب بآية أخرى التي تشير إلى صحة المعنى الباطن الذي تم حصوله. كل من هذه الشروط تصور عن المبادئ التي حصلها الشاطبي على أن القرآن الكريم عربي وإطلاق الآيات التي تحتوي على الأصول الكلية. Abstrak: Abu> Isḥāq al-Shāṭibī, sarjana Muslim abad ke-14 dikenal hingga kini dengan gagasan maqāṣid sharī‘ah. Ia berhasil merumuskan nilai-nilai fundamental dalam al-Qur’an. Ia juga dikenal memiliki pandangan terhadap al-Qur’an yang berbeda dengan kebanyakan ulama uṣūl fiqh lain. Dalam tulisan ini dijelaskan pandangan Shāṭibī mengenai gagasan kaum sufi bahwa al-Qur’an memiliki makna ẓāhir dan makna bāṭin. Mengenai konsep makna ẓāhir dan bāṭin, Shāṭibī menyimpulkan bahwa yang dimaksud ẓāhir adalah pemahaman terhadap teks murni sebagaimana yang dipahami orang Arab pada masa turunnya al-Qur’an. Sementara itu, yang dimaksud bāṭin adalah maksud al-Qur’an sebenarnya yang dikehendaki Allah. Setelah dilakukan penelitian, disimpulkan bahwa Shāṭibī setuju dengan gagasan ini. Adapun metode yang diakui Shāṭibī dapat mengantar menuju pemahaman makna bāṭin adalah dengan tadabbur, sebagaimana yang ditulis oleh Abū Naṣr al-Sarrāj dalam al-Lumāʻ. Penerimaan Shāṭibī terhadap metode ini tidak lepas dari fakta bahwa ia juga menggunakan metode yang sama untuk merumuskan konsep maqāṣid sharīʻah. Meski mengakui keabsahan penafsiran dengan makna bāṭin, Shāṭibī mengajukan dua syarat. Pertama, makna bāṭin yang dihasilkan sesuai dengan kondisi teks secara ẓāhir dan tidak melenceng dari kaidah-kaidah bahasa arab. Kedua, makna yang dihasilkan didukung oleh ayat lain secara jelas yang menunjukkan kebenaran makna bāṭin yang diperoleh. Kedua syarat ini mencerminkan prinsip yang dibangunnya yakni kearaban al-Qur’an dan mutlaknya ayat-ayat yang berisi al-uṣūl al-kulliyyah. Keywords: Hermeneutika, Tafsir Sufi, Maqāṣid Sharīʻah, Makna ẓāhir dan bāṭin.
2
Saputra, Adang. "Hermeneutika Maqāṣidī Imam al-Shāṭibī". Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 2, № 1 (2017): 61–80. http://dx.doi.org/10.15575/jw.v2i1.894.
Full text
3
Farih, Amin. "REINTERPRETASI MAṢLAḤAH SEBAGAI METODE ISTINBĀṬ HUKUM ISLAM: Studi Pemikiran Hukum Islam Abū Isḥāq Ibrāhīm al-Shāṭibī". Al-Ahkam 1, № 25 (2015): 43. http://dx.doi.org/10.21580/ahkam.2015.1.25.193.
Full textAbstract:
This article aims to analyze al-Shāṭibī’s thought about maṣlaḥah and its contribution to the renewal of Islamic law. Maṣlaḥah is a method of istinbāṭ which aims to deprive human difficulties in carrying out their obligations, especially in the field of muamalah. General principles of maṣlaḥah that was conceived in al-Qur'an and hadis rise in the doctrine of maqāṣid al-sharī’ah. The main purpose is to enforce maṣlaḥah as an essential element for the all purposes of Islamic law. The doctrine of maqāṣid al-sharī’ah asserted that the purpose of the law is one, namely maṣlaḥah or goodness and prosperity of mankind. According to al-Shāṭibī, maṣlaḥah which formulated the law of Islam must consider the aspects of ḍarūriyyah, ḥājiyyah and taḥsīniyyah as a structure consisting of three tiers one of another mutually related. The significance of al-Shāṭibī’s thinking about maṣlaḥah mursalah is that this method is a kind of unification and as an alternative over differences of opinion among the scholars on the validity of maṣlaḥah mursalah as a method of Islamic law.
4
Moosa, Ebrahim. "On Reading Shāṭibī in Rabat and Tunis". Muslim World 104, № 4 (2014): 451–64. http://dx.doi.org/10.1111/muwo.12072.
Full text
5
Riexinger, Martin. "Al-Shāṭibīs sufismekritik: Hvorfor en ʿālim fra al-Andalus forkastede askese og virtuosereligiositet". Religionsvidenskabeligt Tidsskrift, № 64 (11 березня 2016): 187. http://dx.doi.org/10.7146/rt.v0i64.23335.
Full textAbstract:
The faqīh (Islamic legal scholar) al-Shāṭibī (d. 1388) from Granada is primarily known for his innovative approach within the field of legal theory (uṣūl al-fiqh). However, he dedicated much attention to the criticism of sufism. But like other Islamic scholars who opposed Sufism he did not primarily attack infringements on the ‘rights of God’. Instead he highlighted that the ascetic practices propagated by the Sufis are detrimental to the welfare of both the individual Muslim and society as a whole. Furthermore he argues that their charismatic authority based on their asceticism and miracles allegedly bestowed on them threatens to undermine Islamic jurisprudence (fiqh) along rational and intersubjective lines.
6
Belhaj, Abdessamad. "Sufism as Islamic legal hermeneutics: The views of Al-Shāṭibī (D. 1388) and Zarrūq (D. 1493)". Acta Orientalia Academiae Scientiarum Hungaricae 65, № 4 (2012): 445–56. http://dx.doi.org/10.1556/aorient.65.2012.4.4.
Full text
7
Hendrickson, Jocelyn. "Is al-Andalus Different?" Islamic Law and Society 20, no. 4 (2013): 371–424. http://dx.doi.org/10.1163/15685195-0204p0002.
Full textAbstract:
Based on a close analysis of three interrelated Mālikī fatwās on trading with the enemy issued by Granadan jurist Abū Isḥāq al-Shāṭibī (d. 790/1388), Tunisian jurist Abū ʿAbd Allāh Muḥammad al-Māzarī (d. 536/1141), and Maghribī jurist ʿAlī b. ʿAbd al-Salām al-Tasūlī (d. 1258/1842), this study shows that muftīs strategically manipulate their predecessors’ opinions in order to construct precedents more supportive of their desired rulings; the “mere” application of school doctrine to a recurring case may involve considerable juristic flexibility and adaptation of legal practice to changing legal and political circumstances. Further, these opinions demonstrate that the issuance of a fatwā is not just an intellectual task or a rhetorical exercise, but a performance. A fatwā’s value as a precedent for later jurists may be based as much on the earlier muftī’s model performance in issuing the ruling as it is on the legal message conveyed by that ruling.
8
تلوت, جميلة. "العبادات بين التعليل والتعبُّد: مقاربة أصولية". الفكر الإسلامي المعاصر (إسلامية المعرفة سابقا) 20, № 80 (2015): 76–43. http://dx.doi.org/10.35632/citj.v20i80.667.
Full textAbstract:
يعدّ إشكال تعليل العبادات من المسائل المختلف فيها قديماً وحديثاً، ويتعزز الإشكال أكثر مع إعلان الشاطبي بأن أحكام الله تعالى تعلل بالمصالح، الأمر الذي يثير السؤال الآتي: كيف يمكن القول إن أحكام العبادات غير معللة، وإن الأصل فيها التعبُّد؟
 هذا هو محل الإشكال في البحث، لذلك عملت على مقاربته منهجياً، بدءاً من تحديد المفاهيم، ثم ذكر الخلاف الأصولي في المسألة، وتحرير محل النـزاع وبيان أدلة الآراء، ثم بيان أثر الخلاف في ذلك على الخلاف الفقهي في عدد من المسائل العبادية، وأخيراً اقتراح مداخل التجاوز بانتهاج مقاربة تغلب النظر المقصدي.
 The rationalization in the Islamic acts of worship is a problematic issue, especially since al-Shāṭibī has proclaimed that all Sharī‘ah provisions are rationalized in terms of what is good for people. The question that needs to be answered is: how can it be said that acts of worship are not necessarily rationalized, and that they are based on ritual obedience?
 The article tries to approach the issue methodologically, starting from defining the concepts, stating the different opinions on the issue, clarifying the heart of the debate, and tracing the effects of this Uṣūlī disagreement on the fiqhī disagreement in a number of worship issues. Finally, the article suggested a maqāsidī approach to go around this problematic issue.
9
Ni’ami, Mohammad Fauzan, та Bustamin Bustamin. "MAQĀṢID AL-SYARĪ’AH DALAM TINJAUAN PEMIKIRAN IBNU ‘ĀSYŪR DAN JASSER AUDA". JURIS (Jurnal Ilmiah Syariah) 20, № 1 (2021): 91. http://dx.doi.org/10.31958/juris.v20i1.3257.
Full textAbstract:
This paper examines the comparative maqāṣid al-syarī’ah in the thoughts of ibn 'āsyūr and jasser auda, preceded by examining the construction of maqāṣid al-syarī’ah thinking of ibnu' āsyur and jasser auda which contains the background of thought, maqāṣid al- theory. shārī 'ah, and the method of determining the maqāṣid al-syarī’ah. This paper also analyzes the advantages and disadvantages of the similarities and differences between the maqāṣid al-syarī’ah which was initiated by Ibn 'Āsyūr and Jasser Auda. Not to forget that this type of research is library research using a comparative approach. The results show that the similarities of maqāṣid al-syarī’ah ibnu āsyūr and jasser auda both make constructive criticism of the traditional model maqâsid for various reasons, while the difference is that the concept of maqāṣid asy-syarīʻah is offered with their background backgrounds. The weaknesses of the maqāṣid al-syarī'ah Ibn 'Āsyūr are that the big idea is still the same as that of Imam al-Shāṭibī such as the method of istiqrā' and the way of expressing the aims of shari 'by paying attention to the form of amar, nahi which has a clear start, while the lack of maqāṣid al-syarīʻah Jasser Auda is in the author's opinion setting aside the turast tradition.
10
Tajdin, Mustapha. "SHARĪʿA AS STATE LAW: AN ANALYSIS OF ʿALLĀL AL-FĀSĪ’S CONCEPT OF THE OBJECTIVES OF ISLAMIC LAW". Journal of Law and Religion 35, № 3 (2020): 494–514. http://dx.doi.org/10.1017/jlr.2020.41.
Full textAbstract:
AbstractThis article presents and evaluates the legal thought of Muhammad ʿAllāl al-Fāsī (1910–1974) with a focus on his discourse on the objectives of Sharīʿa and the motives behind his reformulation of these objectives within the broader context of his political agenda. Al-Fāsī's concerns were not purely academic. As a political leader who struggled for the independence of his country and as a decision maker within the newly established Moroccan state, his theorization of Islamic law departed from traditional and modern efforts to negotiate the supposed status of Sharīʿa within the institutional structures of postcolonial Muslim states. The questions engaged in this article are to what extent did al-Fāsī's contribution to Maqāṣid go beyond its classical reformulations as represented by the Andalusian Māliki jurist Ibrāhīm Ibn Mūsā Abū Isḥāq al-Shāṭibī (d. AH 790/1388 CE) in his seminal work, Al-Muwāfaqāt fī Uṣūl al-Sharīʿa, and whether al-Fāsī's work represents a turn in the field of Maqāṣid when compared with that of other modern Muslim jurists, among them Muhammad al-Ṭāhir Ibn ʿĀshūr (1886–1970). This article focuses on al-Fāsī's book on Maqāṣid al-Sharīʿa, Maqāṣid al-Sharīʿa al-Islāmiyya wa Makārimuhā, and its contribution to the ongoing efforts to accommodate Islamic law within the corpus of modern secular laws.
11
Moosa, Ebrahim. "The Reconciliation of the Fundamentals of Islamic Law (al-Muwāfaqāt fī Uṣūl al-Sharīʿa), written by Ibrāhīm ibn Mūsā Abū Isḥāq al-Shāṭibī, 2012". Islamic Law and Society 23, № 3 (2016): 318–22. http://dx.doi.org/10.1163/15685195-00233p06.
Full text
12
Imran, Maizul, та Ismail Ismail. "‘Āʼisha Bint al-Shāṭi’s Thoughts on Tarāduf and Their Implications for the Istinbāṭ of Law". Al-Risalah 19, № 2 (2019): 125. http://dx.doi.org/10.30631/al-risalah.v19i2.459.
Full textAbstract:
As a book containing miracles, in literature, the miracles of the Quran have been proven by ʻĀʼisha Bint al-Shāṭiʼ through her theory i‘jāz lughawī. She showed the importance of the correct method of interpretation of the Qurʼan from aspects of tarāduf (synonym). However, despite following the rule of "there is no word that has the same meaning (tarāduf) in the Quran" as commonly known in the theory of iʻjāz al-qur’ān (the inimitability of the Qurʼān), her thoughts on tarāduf and its implications for the istinbāṭ (inference) of Islamic law are still unclear. Hence, this article discusses the relation and influence of ʻĀʼisha Bint al-Shāṭiʼs thoughts related to verses of laws. By studying the book of al-I’jāz al-Bayānī lil Qur`ān wa Masā’il Ibn al-Azraq and other relevance sources, this article concludes that ʻĀʼisha Bint al-Shāṭiʼs thoughts related to verses of laws are still abstract and difficult to be applied, hence it does not give a significant influence on the strengthening of Islamic legal propositions.
13
Hamam, Zaenal, та A. Halil Thahir. "MENAKAR SEJARAH TAFSIR MAQĀṢIDĪ". QOF 2, № 1 (2018): 1–13. http://dx.doi.org/10.30762/qof.v2i1.496.
Full textAbstract:
This article elaborate the historical root of tafsir maqasidi through these steps:1) describing the four periods of the history of tafsir; 2) deducing points, from each period, which could provide an idea on the history of tafsir maqashidi, either theoretically or practically; 3) and providing examples of tafsir maqashidi. This article is done by documentation, by searching, reading, and reviewing qualitative data to be collected and analyzed by deductive method. The results of the article show: 1) historical roots of tafsir maqa>s{idi> have an intertwined with the history of tafsir in general, namely: marḥalat al-ta'sīs, marḥalat al-ta'ṣīl, marḥalat al-tafrī', and marḥalat al-tajdi>d. 2) among the points that can be explained related to the historical roots of tafsir maqas{idi> that is: a) in the ta'sīs period, there embryo maqāṣid al-shari>’ah. For example, there is a triple divorce in one majlis which is punishable by a single divorce at the time of the Prophet, during the time of Umar ra. punishable by three divorces, with consideration of 'urf, for the benefit; b) in the tafrī' period, born three maqāṣid al-shari>’ah theories. first, al-Tūfī argues that the Shari'ah is none other than mas}lah}ah itself, so if nas} is contrary to mas}lah}ah then take precedence of mas}lah}ah ('alā sabīl al-takhṣīṣ); secondly, al-Gazalī states that "mas}lah}ah" is nothing but the Shari'a itself, so the theory of mas}lah}ah is taken inductively from nas {{; Third, al-Shāṭibī argues that mas}lah}ah and shari'a are one unity, so if nas} that opposed to mas}lah}ah is qot}'i> al-dalālah, then nas {is precedence, and if nas} that opposed to mas}lah}ah is dhanni> al-dalālah, then mas}lah}ah is precedence; c) in the tajdi>d period, classical maqāṣid concepts that are protection and preservation, altered by some contemporary Muslims such as Jasser Auda into a new concept of development and rights. The idea of contemporaryization of this terminology was then rejected by many fuqaha. 3) an example of the application of tafsir maqāṣidi> is the interpretation of the Qur'an surah al-Nu>r verse 2 in the context of the Unitary State of the Republic of Indonesia. In this case there is a ta'āruḍ between nas which enjoins the caning and "mas}lah}ah". The application of the Islamic Criminal law in Indonesia to date has not received sufficient political support, so it will lead to greater mafsadah. Therefore, mas}lah}ah takes precedence and is made as takhṣīṣ above nas}.
14
Ragep, F. Jamil. "Ibn al-Shāṭir and Copernicus: The Uppsala Notes Revisited". Journal for the History of Astronomy 47, № 4 (2016): 395–415. http://dx.doi.org/10.1177/0021828616678508.
Full text
15
Fathurrohmah, Fathurrohmah. "THE JUDGE’S EX OFFICIO RIGHTS ON THE CASE OF TALAK DIVORCE; MAQASID SHARIˋAH PERSPECTIVE". SHAKHSIYAH BURHANIYAH: Jurnal Penelitian Hukum Islam 5, № 1 (2020): 1–28. http://dx.doi.org/10.33752/sbjphi.v5i1.1622.
Full textAbstract:
This article is the result of library research. This research is included in normative legal research. This research discussion aims to explain the basis of Islamic law on the use of ex efficio rights of Nganjuk Religious Court judges in deciding divorce cases, number: 2033/Pdt.G/2017/PA.Ngj. Researcher analysis data by maqāsid sharī'ah theory. The findings of this study are that the use of ex efficio rights of the Nganjuk Religious Court which does not follow civil procedural law has a strong Islamic legal basis. This argument is based on the maqāsid sharī'ah shāṭibi theory. The benefits that are guarded by the judge are in accordance with the al Dharūriyyāt category, especially hifz al nafs, namely the maintenance of the soul. The benefit of Dharāriyyāt is shown through the first data that the wife is proven not to be given her rights by her husband before the divorce is decided, so the judge considers ex officio rights; second, maintaining the rights of the ex-wife after the divorce even though the wife (the respondent) did not file a reconvention in the trial.
 
 Keywords: right of ex officio judge, divorce, sharia purpose
 Abstrak
 Artikel ini adalah hasil dari penelitian pustaka (library research). Penelitian ini masuk dalam kategori penelitian hukum normatif. Diskusi penelitian ini bertujuan menjelaskan dasar hukum Islam penggunaan hak ex efficio hakim Pengadilan Agama Nganjuk dalam memutuskan perkara cerai talak Nomor: 2033/Pdt.G/2017/PA.Ngj. Peneliti mengnalisis data menggunakan teori maqāsid sharī’ah. Temuan penelitian ini adalah bahwa penggunaan hak ex efficio Pengadilan Agama Nganjuk yang tidak mengikuti hukum acara perdata mempunyai dasar hukum Islam yang kuat. Argumen ini didasari oleh teori maqasid sharī’ah shāṭibi. Maslahat yang dijaga oleh hakim sesuai dengan kategori al Dharūriyyāt khususnya hifz al nafs yakni pemeliharaan jiwa. Kemaslahatan Dharūriyyāt ditunjukkan melalui data pertama istri terbukti tidak diberikan hak-haknya oleh suami sebelum diputus cerai, sehingga hakim mempertimbangkan hak ex officio; kedua, menjaga hak-hak mantan istri pasca perceraian walaupun istri (termohon) tidak mengajukan rekonvensi dalam persidangan.
 
 Kata kunci: Hak Ex Officio Hakim, Cerai Talak, Maqasid Shariˋah
16
Ulinnuha, Muhammad. "Metodologi dan Isu-Isu Krusial Tafsir Susastra Bint al-Shāṭi’: Sebuah Penghampiran Singkat". ILMU USHULUDDIN 6, № 2 (2020): 165–80. http://dx.doi.org/10.15408/iu.v6i2.13939.
Full textAbstract:
‘Ā’ishah ‘Abd al-Raḥmān bint al-Shāṭi’ (1913-1998) was an Egyptian female scholar who successfully applied a literary approach to interpreting the Qur’an. He put the idea in one of his monumental works, namely al-Tafsīr al-Bayānī li al-Qur’ān al-Karīm. This paper seeks to explain aspects of the interpretation methodology and some of the crucial issues in it. In the aspect of methodology, will be explained about the background of writing, sources, systematics, methods and interpretation patterns. While some crucial issues discussed are about the discourse of synonymity, asbabun nuzul and israiliyat. At the end of this article also comes with some critical notes on the thematic methods offered by Bint al-Shāṭi'’
17
Asroor, Zaimul. "Kebebasan Kehendak Manusia: Studi Kasus Penafsiran Bintu Shāṭī". JOURNAL OF QUR'AN AND HADITH STUDIES 8, № 2 (2019): 112–32. http://dx.doi.org/10.15408/quhas.v8i2.13393.
Full textAbstract:
This study discusses the contribution of Arent Jan Wensinck in the science of takhrīj Hadith. Using the literature study method, this paper Arent Jan Wensinck contribution was in the science of takhrīj Hadith. Through searching the data contained in books, journals related to the topic, this study finds that Arent’s concept about the index of Hadith helps reviewer and users to find the intended hadith easier and faster.
18
Swerdlow, N. M. "Copernicus’s Derivation of the Heliocentric Theory from Regiomontanus’s Eccentric Models of the Second Inequality of the Superior and Inferior Planets." Journal for the History of Astronomy 48, no. 1 (2017): 33–61. http://dx.doi.org/10.1177/0021828617691203.
Full textAbstract:
A page of notes in Copernicus’s hand shows the origin of the numerical parameters in the Commentariolus from the Alfonsine Tables and provides evidence for the derivation of the heliocentric theory from Regiomontanus’s description of eccentric models of the second inequality for superior and inferior planets in the Epitome of the Almagest. This is an explanation of the derivations of the parameters and of the heliocentric theory followed by comments on Professor Jamil Ragep’s criticisms and his own derivation of the heliocentric theory directly from the planetary models of Ibn ash-Shāṭir.
19
Saliba, George. "Critiques of Ptolemaic Astronomy in Islamic Spain." Al-Qanṭara 20, no. 1 (2019): 3. http://dx.doi.org/10.3989/alqantara.1999.v20.i1.449.
Full textAbstract:
Este artículo presenta el descubrimiento de un texto hasta ahora desconocido, llamado al-lstidrāk, obra de un astrónomo anónimo andalusí del siglo XI que conoció personalmente a Azarquiel y que planteó sus dudas acerca de la tradición astronómica griega. Sobre la base de este nuevo texto, el artículo pone en cuestión la idea que se ha venido manteniendo de que la tradición astronómica islámica fue sobre todo filosófica en al-Andalus y más matemática en Oriente. Se aducen además datos de ambos lados del Mediterráneo que demuestran que hubo una continuidad y unos contactos entre los dos extremos. El artículo mantiene que la falacia en esta caracterización de la astronomía islámica proviene de una falsa comparación entre las obras de filósofos occidentales con la de astrónomos orientales; cuando se comparan las obras astronómicas del Este y del Oeste queda claro que fueron los mismos problemas los que se plantearon en obras astronómicas en todo el orbe islámico. También se hace evidente que astrónomos orientales como Ibn al-Shāṭir de Damasco estaban sensibilizados a las mismas cuestiones filosóficas que preocupaban a los filósofos andalusíes y respondieron a estas cuestiones con sus propias respuestas filosóficas.
20
Naguib, Shuruq. "The Hermeneutics of Miracle: Evolution, Eloquence, and the Critique of Scientific Exegesis in the Literary School oftafsīr. Part I: From Muḥammad ʿAbduh to Amīn al-Khūlī". Journal of Qur'anic Studies 21, № 3 (2019): 57–88. http://dx.doi.org/10.3366/jqs.2019.0399.
Full textAbstract:
One of the earliest and more enduring modern critiques of scientific exegesis of the Qur'an (al-tafsīr al-ʿilmī) emerges out of the literary school of tafsīr. First advanced by Amīn al-Khūlī in the 1930s and later elaborated by Bint al-Shāṭiʾ, the main premise of their critique is that, first and foremost, a modern hermeneutic appropriate for the Qur'an's textuality must develop from the linguistic and literary traditions of Arabic. This paper focuses on al-Khūlī, situating his critique in the broader context of Muḥammad ʿAbduh's hermeneutic legacy. First, it examines ʿAbduh's reconfiguration of the premodern conception of the Qur'an's miraculousness, and its impact on al-Khūlī's efforts to renew a literary-aesthetic appreciation of the Qur'an's miracle and experiment with the notion of its extraordinary psychological effect. Secondly, based on an enquiry into a number of his writings, the paper demonstrates that al-Khūlī's approach also reflects a faithful espousal of ʿAbduh's ideas about science, and that his literary contribution to the question of the Qur'an's miracle is emphatically configured through a scientific—primarily evolutionary—outlook. In the course of the paper, it becomes apparent that even al-Khūlī's critique of scientific exegesis is largely derived from his evolutionary epistemology. The main contention of this paper is that al-Khūlī's commitment to science was philosophical, but his critique of scientific exegesis was methodological. And it is only by interrogating these aspects of his thought together that we come to understand the underlying hermeneutic assumptions which inform his objections to scientific exegesis.
21
Mozaffari, S. Mohammad. "Holding or Breaking with Ptolemy's Generalization: Considerations about the Motion of the Planetary Apsidal Lines in Medieval Islamic Astronomy." Science in Context 30, no. 1 (2017): 1–32. http://dx.doi.org/10.1017/s0269889717000011.
Full textAbstract:
ArgumentIn the Almagest, Ptolemy finds that the apogee of Mercury moves progressively at a speed equal to his value for the rate of precession, namely one degree per century, in the tropical reference system of the ecliptic coordinates. He generalizes this to the other planets, so that the motions of the apogees of all five planets are assumed to be equal, while the solar apsidal line is taken to be fixed. In medieval Islamic astronomy, one change in this general proposition took place because of the discovery of the motion of the solar apogee in the ninth century, which gave rise to lengthy discussions on the speed of its motion. Initially Bīrūnī and later Ibn al-Zarqālluh assigned a proper motion to it, although at different rates. Nevertheless, appealing to the Ptolemaic generalization and interpreting it as a methodological axiom, the dominant idea became to extend it in order to include the motion of the solar apogee as well. Another change occurred after correctly making a distinction between the motion of the apogees and the rate of precession. Some Western Islamic astronomers generalized Ibn al-Zarqālluh's proper motion of the solar apogee to the apogees of the planets. Analogously, Ibn al-Shāṭir maintained that the motion of the apogees is faster than precession. Nevertheless, the Ptolemaic generalization in the case of the equality of the motions of the apogees remained untouchable, despite the notable development of planetary astronomy, in both theoretical and observational aspects, in the late Islamic period.
22
Mozaffari, S. Mohammad, and Jeremy J. Drake. "Algol anomaly or careful observations of its brightness? The values recorded for the magnitude of Algol in the medieval astronomical corpus." Journal for the History of Astronomy 52, no. 1 (2021): 77–103. http://dx.doi.org/10.1177/0021828621990915.
Full textAbstract:
The historical evidence from the past two millennia show two problems concerning the star Algol (β Per): First, a critical variation in its brightness from a magnitude m ~ 2 in (1) Ptolemy’s Almagest (2nd century AD) and reported by (2) al-Ṣūfī (10th ct.) through its diminution to m = 4 in (3) the star catalog prepared by the Persian astronomers in service of the Yuan dynasty of China in the 13th ct. to becoming brighter, m = 3, as reported by (4) Ibn al-Shāṭir (14th ct.) and (5) Tycho Brahe (16th ct.). In the early modern period, it returned back to m ~ 2, as reported, for example, by Hevelius and Flamsteed (17th ct.), before the discovery of its periodic variability in 1783. Second, al-Ṣūfī reports it as a red star. We present detailed analyses of the sources (3) and (4) for the test of their accuracy and reliability. Our conservative hypothesis concerning the first problem is that the past astronomers observed the star at various phases of its 3-day period of variability. We reject the reddening to have arisen from the extinction due to either the Earth’s atmosphere or an interstellar medium. For resolving both problems, we instead speculate on astrophysical explanations for the observations. These are: copious dust produced as a result of arrested coronal mass ejections or pulverized planetary debris that resides close to the central binary before being dispersed; and a much-enhanced accretion rate that lead Algol into a W Ser-like state in which the primary was enveloped in an inflated accretion disk. We draw an analogy between the dimming of Algol and the recent dimming of Betelgeuse in order to highlight the value of historical observations for understanding astrophysical phenomena.
23
Hamidah, Tutik. "Dialektika Teks dan Konteks dalam Metode Istinbāṭ Fikih Perempuan Kontemporer". AHKAM : Jurnal Ilmu Syariah 13, № 1 (2013). http://dx.doi.org/10.15408/ajis.v13i1.958.
Full textAbstract:
Abstract: The Dialectics of Text and Context in Istinbāṭ Method of Contemporary Women Fiqh. Istinbāṭ method in contemporary women fiqh must be based on justice, equality before the law, freedom, responsibility, deliberation, and mu‘āsharah bi al-ma‘rūf. Some Quranic verses and Hadith explaining practical rules must be looked as sociological texts that has to be contextually understood. The method, although different with jumhūr ‘ulamā’, are not new in uṣūl al-fiqh. Because it has common ground with theories of uṣūl al-fiqh of Imām al-Shāṭibī and some Indonesian reformers.Keywords: dialectics, istinbāṭ method, universal principles, sociologicalAbstrak: Dialektika Teks dan Konteks dalam Metode Istinbāṭ Fikih Perempuan Kontemporer. Metode Istinbāṭ fikih perempuan kontemporer menempatkan dasar teologis, berupa: prinsip-prinsip kesederajatan manusia, keadilan, persamaan di depan hukum, kebebasan, tanggung jawab, musyawarah, dan mu‘āsharah bi al-ma'rūf. Ayat-ayat dan Hadis yang menjelaskan aturan praktis dipandang sebagai ayat sosiologis yang harus dipahami secara kontekstual. Metode tersebut, meskipun berbeda dengan usul fikih jumhur ulama, namun bukan merupakan hal baru dalam usul fikih, sebab memiliki titik temu dengan teori tokoh usul fikih, seperti Imām al-Shāṭibī dan tokoh pemikiran pembaruan hukum Islam di Indonesia.Kata Kunci: dialektika, metode istinbāṭ, prinsip-prinsip universal, sosiologis
24
Sakirman, S., та Muslich Shabir. "KONTRIBUSI TEORI IBN AL-SHĀṬIR DALAM PERKEMBANGAN TRADISI ILMIAH ASTRONOMI ISLAM". International Journal Ihya' 'Ulum al-Din 19, № 2 (2017). http://dx.doi.org/10.21580/ihya.19.2.2161.
Full textAbstract:
<p>This paper traces the roots of the scientific tradition of astronomy in a classical century that marked the rise of Islamic civilization in the midst of Western darkness in a philosophical-historical perspective. The study focussed on translation activities in the eighth century to the peak of astronomical scientific activity that is divided into two major schools; the astronomical-mathematical school of the East and the astronomical-philosophical schools of the Western world to the Islamic Caliphate. The Greek astronomical tradition is basically dominated by Aristotelian thought that states that the universe is organized into a set of concentric spheres each carrying a star and spinning around the earth. The Earth is still and becomes the center of the universe. Ptolemy adopted the two basic principles of Aristotle, ie the earth dwells at the center of the universe and the motion of heavenly bodies must be represented by a set of perfectly uniform circular motions. From the results of historical studies on the development of Muslim astronomy in the classical century can be seen that the peak of scientific progress in the Western world can not be separated from the point of zenit for the advancement of science developed by Muslim scientists. Efforts made by Western scientists in enriching the astronomical treasury is inseparable from the step of translation through intensive scientific studies that gave birth to a variety of monumental works in the history of astronomy.</p><p>Tulisan ini melacak akar tradisi ilmiah astronomi pada abad klasik yang menandai majunya peradaban Islam di tengah-tengah kegelapan Barat dalam perspektif historis-filosofis. Kajian difokuskan pada aktivitas penerjemahan pada abad kedelapan hingga puncak kegiatan ilmiah astronomis yang terbagi dalam dua mazhab besar; mazhab astronomis-matematis di Timur dan mazhab astronomis-filosofis di dunia Barat pada kekhalifahan Islam. Tradisi astronomi Yunani pada dasarnya didominasi pemikiran Aristotelian yang menyatakan bahwa alam semesta diatur menjadi satu set bola konsentris masing-masing membawa bintang dan berputar di sekitar bumi. Bumi berposisi diam dan menjadi pusat alam semesta. Ptolemeus mengadopsi kedua prinsip dasar Aristoteles tersebut, yaitu bumi diam di pusat alam semesta dan gerak benda-benda langit harus diwakili oleh satu set gerakan melingkar sempurna yang seragam. Dari hasil kajian historis atas perkembangan astronomi muslim pada abad klasik dapat diketahui bahwa puncak kemajuan ilmu pengetahuan di dunia Barat tidak lepas dari titik zenit atas kemajuan ilmu pengetahuan yang dikembangkan oleh ilmuwan Muslim. Upaya yang dilakukan ilmuwan Barat dalam memperkaya khazanah astronomi tidak terlepas dari langkah penerjemahan melalui pengkajian ilmiah yang intensif sehingga melahirkan berbagai karya-karya monumental dalam sejarah astronomi.</p>