Egypt Math Web Sites Hasan ibn al'Haitam; 12 Pappus of Alexandria; 13 abu'lhasan ibnYunus; 14 Jean Baptiste Joseph Fourier; 15 Hypsicles of Alexandria; http://showcase.netins.net/web/rmozzer/Egypt.html
Extractions: Born: 835 in Baghdad (now in Iraq) Died: 912 in Cairo, Egypt. Ahmed ibn Yusuf wrote on ratio and proportion and it was translated into Latin by Gherard of Cremona. The book is largely a commentary on, and expansion of, Book 5 of Euclid's Elements . Ahmed ibn Yusuf also gave methods to solve tax problems which appear in Fibonacci's Liber Abaci . He was also quoted by Bradwardine, Jordanus and Pacioli. Abu Kamil Shuja ibn Aslam ibn Muhammad ibn Shuja Born: about 850 in (possibly) Egypt. Died: about 930. Abu Kamil Shuja is sometimes known as al'Hasib and he worked on integer solutions of equations. He also gave the solution of a fourth degree equation and of a quadratic equation with irrational coefficients. Abu Kamil's work was the basis of Fibonacci's books. He lived later than al'Khwarizmi and his biggest advance was in the use of irrational coefficients. Theon of Alexandria Born: about 335 in (possibly) Alexandria, Egypt. Died: about 395. Theon was the father of Hypatia and worked in Alexandria as a professor of mathematics and astronomy. He produced commentaries on many works such as Ptolemy's Almagest and works of Euclid. Theon was a competent but unoriginal mathematician. Theon's version of Euclid's Elements (with textual changes and some additions) was the only Greek text of the Elements known, until an earlier one was discovered in the Vatican in the late 19
Sufism, Sufis, And Sufi Orders: Sufism's Many Paths yunus Emre is the most significant Bektashi poet 2001) which became named after ShaykhAhmad ibn Mustafa al a pilgrimage to the tomb of Abu 'lHasan al-Shadhili http://www.arches.uga.edu/~godlas/sufismorders.html
Extractions: The Malamatiya (the blameworthy) can be considered a proto-Sufi order that arose in the 3rd century AH / 9th century CE before the crystallization of the Sufi orders. Malamati principles became integrated into later Sufism. The scholarly article Hakim Tirmidhi and the Malamati Movement of Early Sufism by Prof. Sara Sviri provides a number of foundational ideas as well as important historical data for understanding the Malamatiya. Sufi orders (turuq) crystallized as institutions beginning around the 6th century AH/ 12th century CE. One of the first orders was the Yasawi order, named after Khwajah Ahmad Yasavi (d. 562 AH/ 1166 AD), from the city of Yasi, where his tomb is located. Today it is called Turkestan and is situated in Kazakhstan, about a six hour drive northwest from Tashkent, the capital of Uzbekistan. His shrine is undergoing multi-million dollar renovations, which should be finished by the Fall of 1998, when a commemorative festival and international conference in Turkestan on Khwajah Ahmad is planned. A few generations after Khwajah Ahmad, an important Yasavi shaykh was Isma'il Ata. He was from a village in the vicinity of Tashkent. One of his sayings to his disciples was as follows: "Accept this advice from me: Imagine that the world is a green dome in which there is nothing but God and you, and remember God until the overwhelming theophany
Necklaces Of Gems-8 with Jonah, the son of Amittai yunus ibn Mattai, and Shaibani *Shaikh Abu 'l'AbbasAhmad ibn al-Ustadh Abu 'Amr as-Sirafini *Shaikh Abu 'l-Hasan al-Jawsaqi http://www.al-baz.com/shaikhabdalqadir/Books_and_Text_of_Wisdom/Qala_id_Al-Jawah
Extractions: Necklaces of Gems Part 8 Shaikh 'Abd al-Qadir thumbs through a book on philosophy, and it turns into a well-known work on the Qur'an. We owe this next report to Shaikh al-Muzaffar Mansur ibn al-Mubarak al-Wasiti, commonly known by the nickname al-Judada [Fruit of the Palm Tree]. He said: "I felt trapped in a state of paralysis, but then he said to me: 'Hand me that book of yours!' So I opened it, and lo and behold, there was nothing inside it but blank paper, with not a single letter written on it! I gave it to the Shaikh, and he thumbed through its pages, then he said: 'This is the Book of the Excellent Merits of the Qur'an [Kitab Fada'il al-Qur'an], by Ibn ad-Zaris Muhammad.' When he handed it back to me, I saw that it was indeed the Book of the Excellent Merits of the Qur'an [Kitab Fada'il al-Qur'an], by Ibn ad-Zaris Muhammad, written in a most handsome calligraphic script! "The Shaikh (may Allah be well pleased with him) then said to me: 'Are you ready to turn in repentance from saying with your tongue what is not in your heart?' I said: 'Yes, O my master,' so he told me to stand up. I obediently rose to my feet, and I had forgotten all about philosophy and the principles of spirituality! They had been totally erased from my inner being [batin], as if they had never captured my interest." A braggart benefits from Shaikh 'Abd al-Qadir's intercesssion.
Extractions: Directory Gallery Forum Free Services Webmasters Tools Welcome Guest User Register Users My Links ... PLACE Islamic Items for a cheap prices from 2muslims.com to fund and support 2discoverislam.com project. The Islamic CD, Quran CD, Recitation, Journey to Islam CD , Empire of faith VHS and more. The Entire Directory Math Scientists More search options Home Religion Of Islam Science And Health : Math Scientists: Top Categories Menu: Beliefs And Practices Business And Economy Comparative Religions Computers And Internet Countries Discover Islam Education Islamic Gallery Media Resources Miscellaneous Mosques And Centers Organizations Quran And Hadith Religion Of Islam Society And Culture Women In Islam
Extractions: Subject: [HM] Fifth Pan-African Congress of Mathematicians Author: emeagwali@mail.ccsu.edu Date: http://www.math.buffalo.edu/mad/AMU/amuchma_online.html Please note the address of the above website changed to the present with AMUCHMA 21. The English version of AMUCHMA 24 is reproduced and distributed with financial support from SIDA-SAREC (Sweden) The Math Forum
îÏ×ÁÑ áÓÔÒÏÌÏÇÉÞÅÓËÁÑ üÎÃÉËÌÏÐÅÄÉÑ ibn Yunis. (Abul-Hasan `Ali ibn Abi Sa`id `Ard ar-Rahman ibn Ahmad ibn 'unis as-Sadafi)(979 - 31.05.1008; po dr. nazvan lunnyi krater ibn yunus. Literatura http://encyclopedia.astrologer.ru:8005/cgi-bin/guard/I/Ibn-Yunis.html
Zakony Sufickie I Ich Szejkowie. yunus Emre jest najbardziej znaczacym poeta Bektashi. Inna praca ibn 'Ata Allahjest Hikam (maksymy sie ono pielgrzymka do grobu Abu 'lHasan al-Shadhili http://www.sufizm.republika.pl/zakony.html
Extractions: Sufickie zakony i ich Szejkowie Sufickie zakony (turuq, tariqahk) wykszta³ci³y siê jako instytucje zapocz±tkowane oko³o 12 wieku CE. Jednym z pierwszych zakonów by³ Zakon Yasawi , nazwany po Khwajah Ahmad Yasavi (zm. 1166 AD), z miasta Yasi, gdzie znajduje siê jego grób. Dzisiaj to miasto jest nazywane Turkiestan i jest po³o¿one w Kazahstanie, oko³o sze¶æ godzin jazdy na pó³nocny zachód od Taszkientu, stolicy Uzbekistanu. Jego grobowiec przechodzi³ wielo-milionowo dolarow± renowacjê, która powinna zostaæ ukoñczona na jesieni 1998 roku, kiedy by³o planowane przeprowadzenie pami±tkowego ¶wiêta i miêdzynarodowej konferencji w Turkestanie o Khwajah Ahmad. Kilka pokoleñ po Khwajah Ahmad, innym wa¿nym Szejkiem Yasavi by³ Isma'il Ata. Pochodzi³ on z wioski w pobli¿u Taszkientu. Jedna z jego mów wyg³oszonych do jego uczniów brzmia³a: "Przyjmij tê radê ode mnie: Wyobra¼ sobie, ¿e ¶wiat jest zielon± kopu³±, w której nie isnieje nic poza Bogiem i Tob±, i pamiêtaj Boga, a¿ przyt³aczaj±ca theophany (al-tajalli al-qahri) pokona ciebie i uwolni ciebie od ciebie samego i nic pozostanie oprócz Boga" (Al-Khani
SUFISMO Abu-l-Hasan al-Shadilí (1196-1258);los Qalandariyya, fundada en Damasco por Yamal Muhammad ibn yunus al-Safiyi http://www.organizacionislam.org.ar/sufismo.htm
Extractions: SUFISMO (1284-1317), místico persa. Una de las dimensiones más cautivantes de la civilización islámica es la referida a su vida espiritual profunda, que se ha conocido en occidente bajo el nombre de sufismo (en árabe: at-tasawwuf, assufiyyLah). La riqueza de la espiritualidad islámica ha trascendido los ámbitos geográficos del mundo musulmán ejerciendo una profunda influencia en la vida espiritual, la literatura, el arte y el pensamiento de otros pueblos y religiones (cfr. Christian Bonaud: Introducción al sufismo. El tasawwuf y la espiritualidad islámica, Paidós/Orientalia, Barcelona, 1994). ¿Podemos definir el sufismo como «misticismo islámico»? Creemos que la calificación «mística» no engloba todas las expresiones que ha asumido el Tasawwuf murabitún, "almorávides", cofradías de guerreros guardianes de las fronteras del mundo islámico). El término «sufi es desconocido en las primeras décadas del Islam, y según la mayoría de los investigadores se comenzó a aplicar posteriormente a un grupo de hombres que, desencantados por el rumbo que tomaba la comunidad islámica bajo la dirección de gobernantes corruptos, se refugiaron en la ascesis y la vida espiritual. Algún exponente del sufismo ha ido más lejos, y afirma que «en los orígenes del Islam, el sufismo era una realidad sin nombre, y luego fue un nombre sin realidad». Para los maestros del sufismo en suma, el «Camino»
Notlar 11-20 / Kuzeyden, Denizin Ötesinden Gelenler Abu'l Hasan 'Ali alMas'udi, an Arab writer who first sailed to Zanj Al-Battani's'On the Movements of the Stars', or Astronomy, and ibn yunus' 'Hakimi Tables http://www.araf.net/dergi/sayi14/csoy3983/csoy3983_n20.shtml
Extractions: Kuzeyden, Denizin Ötesinden Gelenler Baharat adalarý ve Hollandalýlarýn Banda Adasý katliamý: Banda adasý ve cývarýndaki küçük adalar dünyanýn tek "nutmeg" ve "mace" üretilen bölgesidir. Ternate, Tidore, Bacan, Motir ve Halahera, clove (karanfil) üretilen adalardýr (Maluku adý verilen bölge). M.S. 618-906 yýlýna ait Çin kaynaklarýnda bu bölgeye 'Mi Li Ku' adý veriliyor. 1621 yýlýnda Banda adasý üreticileri Hollanda tekeline karþýn, diðer ülkelere baharat sattýðý için VOC yönetimi tarafýndan cezalandýrýldý. Banda adasýndaki insanlarýn hemen hemen tamamý öldürüldü (15,000 kiþi civarýnda). Çok az kiþi cývardaki adalara kaçarak bu katliamdan adadan kurtulabildi. Tarçýnýn geldiði yer: Pliny, writing in the first century C.E., describes an already well-developed trade in cinnamon. The men who brought the cinnamon 'put out to sea...when the east winds are blowing their hardest;these winds drive them on a straight course...from gulf to gulf.". Pliny calls their vessels 'rafts,' a plausible but mistaken description of the Malay's double outrigger canoe. '' [Lynda Norene Shaffer, Maritime Southeast Asia to 1500, s. 14]
Sejarah & Konsep Ahli's Sunnah Wa'l Jamaah U'yun dan yunusiyah dari pengikut yunus alQummi iyah, Hashimiyah, dinisbahkan kepadaAbu Hashim ibn alJubba'i dalam Usulu'd-din iaitu Syaikh Abu'l Hasan al-Ash http://www.islam.gov.my/e-rujukan/sunnah.html
Extractions: SEJARAH DAN KONSEP AHLI'S-SUNNAH WA'L-JAMA'AH Oleh: Muhammad 'Uthman El-Muhammady PENDAHULUAN Bab I SEBELUM dilihatkan kembali segi-segi sejarahnya, eloklah dimulakan perbincangan ini dengan meneliti istilah Ahli's-Sunnah wa'I-Jama'ah itu sendiri dan punca-puncanya. Penggunaan istilah jama'ah Muslimin memang terdapat dalam hadith-hadith, terutamanya dua istilah iaitu "jamaah" dan "firqah" dengan pluralnya "firaq". Dalam Sunan Ibn Majah 1 riwayat dari Abu Hurairah radiya'Llahu 'anhu: Maksudnya: " Orang-orang Yahudi telah berpecah menjadi tujuh puluh satu golongan atau puak(firqah) dan umatku akan berpecah menjadi tujuh puluh tiga golongan". Dalam catitan nota kakinya oleh Muhammad Fu'ad 'Abdul Baqi dinyatakan bahawa mereka yang dikatakan "umatku" itu adalah umat ijabah, ahli Qiblat, dan perpecahan yang dimaksudkan itu adalah dalam bidang usul dan 'aqidah, bukan dimaksudkan dalam bidang furu' dan 'amaliyat. Sebuah hadis lagi ialah diriwayatkan daripada 'Auf bin Malik bahawa baginda salla'Llabu 'alaihi wa sallam bersabda Maksudnya: "Orang-orang Yahudi telah berpecah kepada tujuh puluh satu golongan (ihda wa sab'ina firqatan). Satu golongan daripada mereka itu dalam syurga dan yang tujuh puluhnya dalam neraka. Orang-orang Nasara pulaberpecah menj'adi tujuh puluh dua golongan, tujuh puluh satu golongan mereka dalam neraka, dan satu golongan dalam syurga. Demi Tuhan yang dirl Muhammad berada dalam tangan kekuasaannya, benar-benar umatku akan berpecah kepada tujuh puluh tiga golongan, satu golongan berada dalam syurga dan tujuh puluh dua dari mereka dalam neraka' Baginda ditanya:
Sunahpenerbitan bin Uyun, yunusiyah daripada pengikut yunus alQummi Hashimiyah yang dinisbahkankepada Abu Hashim ibn al-Jubba usulud-din iaitu Syaikh Abul Hasan al-Ash http://www.islam.gov.my/penerbitan/sunah.html
Extractions: PENDAHULUAN I Sebelum dilihatkan kembali segi-segi sejarahnya, eloklah dimulakan perbincangan ini dengan meneliti istilah Ahlis-Sunnah wal-Jamaah itu sendiri dan punca-puncanya. Penggunaan istilah Jamaah Muslimin memang terdapat dalam hadith-hadith, terutamanya dua istilah iaitu jamaah dan firqah dengan pluralnya firaq. Dalam Sunan Ibn Majah riwayat dari Abu Hurairah (r.a.): Orang-orang Yahudi telah berpecah menjadi tujuh puluh satu golongan atau puak (firqah); dan umatku akan berpecah menjadi tujuh puluh tiga golongan. Dalam catatan nota kakinya oleh Muhammad Fuad Abdul Baqi, dinyatakan bahawa mereka yang dikatakan umatku itu adalah umat ijabah, ahli Qiblat. Dan perpecahan yang dimaksudkan itu adalah dalam bidang usul dan aqidah, bukan dimaksudkan dalam bidang furu dan amaliyat. Sebuah hadith lagi ialah diriwayatkan daripada Auf bin Malik bahawa baginda s.a.w. bersabda: Orang-orang Yahudi telah berpecah kepada tujuh puluh satu golongan (ihda wa sabina firqatan). Satu golongan daripada mereka itu dalam syurga dan yang tujuh puluhnya dalam neraka. Orang-orang Nasara pula berpecah menjadi tujuh puluh dua golongan, tujuh puluh satu golongan mereka dalam neraka, dan satu golongan dalam syurga. Demi Tuhan yang diri Muhammad berada dalam tangan kekuasaan-Nya, benar-benar umatku akan berpecah kepada tujuh puluh tiga golongan, satu golongan berada dalam syurga dan tujuh puluh dua dari mereka dalam neraka. Baginda ditanya: Siapakah mereka (yang masuk syurga) itu?. Jawab Baginda Jamaah.
Smitskamp Oriental Antiquarium - Other ... II ibn SHÂHÎN alZÂHIRÎ al-Ishârât fî 'ilm al-'ibârât. al-AKHFASH al-ASGHAR,ABU 'l-HASAN. good copy, half calf with name of yunus Zafar on spine http://www.oriental.demon.nl/638-ISLM.HTM
Extractions: Other Islamic Spheres May 2002 In the listing below we offer a selection of titles from catalogue 638 Irânzamîn All prices are in Euros (EUR). Postal charges and/or VAT are not included. Our conditions of sale are described in the section on ordering information Customers who would like to be informed about updates of our internet catalogue, or would like to receive our printed catalogues are invited to register ABU HÂKIMA, A. M. Ta'rîkh sharqî al-Jazîra al-'Arabiyya 1750-1800, nash'a wa-tatawwur al-Kuwayt wa 'l-Bahrayn. Translated from "History of Eastern Arabia 1750-1800: The rise and development of Bahrain, Kuwait and Wahhabi Saudi Arabia" into Arabic by Muh. A. 'Abd Allâh. • Beirut ca 1965. 247 p. Boards
Islam Perusteet (13); ibn Asakir kirjoitti kuulleensa yunus ibn Maysara ibn olivat esimerkiksiMuhammad ibn Hatim ibn Muhammad ibn Abd AlKarim Al-Tai, Abu l-Hasan Al-Tusi http://www.islamopas.com/jerusalem.html
Extractions: FAQ Tr. Abd al-Fattah El-Awaisi, arabian ja islamin opettaja Stirlingin yliopistossa Niinpä tämä tutkielma on yritys tarjota silmäys Jerusalemiin islamilaisesta perspektiivistä. Se nojaa Pyhään Koraaniin ja sen selityksiin, samoin kuin profeetta Muhammedin (saas) perimätietoa sisältäviin kirjoihin (hadith), islamilaisen historian lähteisiin ja muihin islamilaisiin lähteisiin. Huomattakoon, että tämä tutkielma ei ole Jerusalemin historian kuvaus, vaan se esittelee syitä siihen, miksi muslimeilla on niin läheinen suhde Jerusalemiin, miksi he kantavat niin suurta huolta sen kohtalosta ja pyrkivät pelastamaan, varjelemaan ja säilyttämään sen; kertomalla Jerusalemin erityisluonteesta, moraalisesta merkityksestä ja asemasta islamissa. Kirjoittaja on pyrkinyt tulkitsemaan, analysoimaan ja selvittämään tätä historiaa avoimesti ja tasapuolisesti ja tarkastelemaan kaikkia tärkeimpiä tapahtumia kokonaisuutena. Hän on myös yrittänyt luoda näistä tapahtumista kattavan ja realistisen näkemyksen, noudattaen tässä tieteellisen historiantutkimuksen menetelmiä. Tutkimus jakautuu seuraaviin kahteen osaan:
Oumma.com Translate this page De même, le maqam du Nabi yunus (le prophète Jonas élevée en face du mausoléed'ibn 'Arabi s Cf. Abu l-Hasan 'Ali al-Harawi, Guide des lieux de pèlerinage http://oumma.com/imprimer.php3?id_article=513
INTRODUCTION Zuhak Khazrami, Hisham ibn Salim and yunus ibn Ya'qub Aghani ), Abu Dihbai Jamhi,Wahib ibn Rabi'ah as Sharif Radi, Murtada, Sharif Abu'l Hasan , Ali 'Alawin http://home.swipnet.se/islam/books/Shia-origin/01.htm
Extractions: who go astray from His path, and He knows best those who are rightly guided. (Qur'an, 16:125) INTRODUCTION It was about two years ago that I received a long letter from an Iraqi student in Egypt. Briefly speaking, the writer of the letter had had an exchange of views with some eminent scholars of al-Azhar. Perhaps they talked about Najaf al-Ashraf, the scholars of that seat of learning and their ways of studies and also about those devoted to the spiritual atmosphere at the mausoleum of Hazrat Ali (a.s.). There is no doubt, of course, that the educated class of Cairo are all praise for the great seat of learning at Najaf and are also well impressed with the intellectual advancement of its scholars. In spite of all this they do not refrain from saying: "Oh! What a pity! They are Shi'as." The writer of the letter says that he was very astonished and often used to plead with them, "Gentlemen! The Shi'as are a Muslim sect and a part of the Muslim community." But their reply was, "No, Sir! The Shi'as are not Muslims. What has Shi'ism to do with Islam? It is wrong to count it as a sect among the sects and a religion among the religions of the world; it was a plan devised by the Iranians and a political stunt to overthrow the Umayyad rule and bring about the 'Abbasid Caliphate. What has it to do with the ways prescribed by God?"
Extractions: Get a Search Engine For Your Web Site The bishops of major Phoenician (Lebanese) cities today still carry the honorary title, Metropolitan of Phoenicia Maritima Introduction The Phoenician Church is one of the most ancient or the original churches which came into being during the Apostolic Age. Early Church Fathers and scholars left written accounts of the valiant spirit which early Phoenician Christians maintained in their new faith. At the beginning of Christ's ministry, and later during the beginning of Apostolic evangelization, the new faith was reserved for the Jews. Nevertheless, Phoenicians of all walks of life accepted the new faith and the Church recognized them as valid Christians particular after the first council of Jerusalem.
The Status Of Jerusalem In Islam 3. ibn 'Asakir quoted yunus ibn Maysara ibn Halbas as saying that AH included Muhammadibn Hatim ibn Muhammad ibn 'Abd AlKarim Al-Ta'i, Abu 'l-Hasan Al-Tusi http://ilpalestine.8m.com/online/Jerusalem/sig.html
Extractions: This Article will be updated soon with graphic images in it By Dr Abd al-Fattah El-Awaisi, Lecturer in Arabic and Islamic Studies, University of Stirling. Hence, this study is an attempt to offer a glimpse of the Islamic perspectives on Jerusalem. It depends on the Holy Quran and the commentaries on it, as well as books of the Prophet Muhammad's traditions, Islamic historical sources and other sources or secondary references. It should be noted that this study is not a study of the history of Jerusalem. This study deals with the reasons for Muslims' having close links with Jerusalem, their intense concern for it, and their action to save, care for and preserve it, by demonstrating Jerusalem's special character, moral qualities and status in Islam. The researcher has endeavoured - in his interpretation, analysis and clarification of this history - to concentrate on, and look with complete openness at, the main events and focus on them all without confining himself to a part of them. He has also tried to have a comprehensive, realistic view of these events. He has followed a scientific historical methodology. He has dealt with subjects according to the historical course of events, so as to be able to analyse causes, factors, circumstances and historical data. He has divided this study into two sections: The status of Jerusalem in Islam The manifestations of this status Jerusalem is regarded as a distinctive - if not the most distinctive - place on the Earth that differs it from any other places. This is because God has set it apart from all other places on Earth, specially honouring and glorying it. God has mobilised the souls, feelings and emotions of believers, attached their hearts to Jerusalem and made them yearn towards it. Jerusalem has been linked to the Muslims' faith, and it has come to represent a living image in their minds and conception as a result of the numerous verses that were revealed about it in the Holy Quran, and because of the frequency with which the Prophet Muhammad spoke about it, enumerating its virtues and special features.
Untitled Document yunus Emre is the most significant Bektashi poet. which became named after ShaykhAhmad ibn Mustafa al with a pilgrimage to the tomb of Abu 'lHasan al-Shadhili http://www.history.upenn.edu/hist085/Sufism.html
Extractions: Sufism or tasawwuf, as it is called in Arabic, is generally understood by scholars and Sufis to be the inner, mystical, or psycho-spiritual dimension of Islam. Today, however, many Muslims and non-Muslims believe that Sufism is outside the sphere of Islam. Nevertheless, Seyyed Hossein Nasr, one of the foremost scholars of Islam, in his article The Interior Life in Islam contends that Sufism is simply the name for the inner or esoteric dimension of Islam. Sufism: an Introduction
Islamic Paradigms For The Relationship On Farisi see Rashed, Roshdi, Kamal alDin Abu'l Hasan Muhammad ibn al-Hasan al Seealso ibn yunus, Kitab al-Zij al-Hakimi al-Kabir, published as Le Livre De http://kalam.org/papers/dallal.htm
Extractions: Islamic paradigms for the relationship between science and religion Ahmad Dalall (Draft, please do not quote) In the absence of thorough and exhaustive accounts for developments in the various scientific disciplines as well as accounts for the epistemological foundations of these sciences, it only stands to reason that attempts to provide general characterizations of science in Muslim societies and its relation to religion can only be provisional and subject to scrutiny. Even such seemingly straight forward characterizations of the scientific activity in Muslim societies as Islamic or Arabic cannot be taken for granted, and the same applies to the assertion that Islam has either a positive or a negative attitude towards science. I do not mean here to deny the validity of using terms such as "Islamic science", but simply to stress the importance of addressing the question of methodology before venturing such general characterizations. (5) Almost invariably, discussions of the Islamic attitude toward science invoke the works of al-Ghazali (d. 505/111). I will not attempt to summarize Ghazali's views on the various sciences; these views have received more scholarly attention than those of any other Muslim scholar who had written on the subject. It is important to note, however, that the debate regarding Ghazali's true attitudes and views continues among contemporary scholars, and there seems to be no consensus even over the interpretation of his most obvious work, Tahafut al-Falasifa (The Incoherence of the Philsosophers), let alone an integrated assessment of his whole oeuvre, including such relevant works to our subject as al-Iqtisad fi al-I'tqad, Mi`yar al-`Ilm, al-Qustas al-Mustaqim , Maqasid al-Falasifa, and al-Mustasfa min `Ilm al-Usul. (6)
Imamate Isra'il ibn yunus ibn Abi Ishaq asSabi'i Abu Yusuf al wounded by the poisoned swordof ibn Muljam while Seventh Imam Abu 'l-Hasan al-Awwal, MUSA al-Kazim, son http://www.al-islam.org/imamate/2.htm
Extractions: 5. THE NECESSITY OF IMAMATE AND THE QUALIFICATIONS OF AN IMAM A. Necessity of Imamate FROM THE Shi'ite point of view, the institution of Imamate is necessary, according to reason. It is lutf (grace) of Allah which brings the creature towards obedience and keeps him away from disobedience, without compelling the creature in any way. It has been proved in the Shi'ite theology that lutf is incumbent on Allah. When Allah orders that man to do something yet is aware that man cannot do it or that it is very difficult without His assistance, then if Allah does not provide this assistance, He would be contradicting His own aim. Obviously, such negligence is evil according to reason. Therefore lutf is incumbent on Allah. Imamate is a lutf , because as we know when men have a chief ( ra'is ) and guide ( murshid ) whom they obey, who avenges the oppressed of their oppressor and restrains the oppressor, then they draw nearer to righteousness and depart from corruption. And because it is a lutf , it is incumbent on Allah to appoint an Imam to guide and lead the ummah after the Prophet.
