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Tahir Ibn: more books (35)

Mathématiques Arabes: Ibrahim Ibn Sinan, Ibn Tahir Al-Baghdadi, Chronologie Des Mathématiques Arabes, Figures Géométriques Arabes, Al-Kachi (French Edition)

Moslem Schisms and Sects (Al-Fark Bain Al-Firak) Being the History of the Various Philosophic Systems Developed in Islam by Abd Ibn Tahir al-Baghdadi, 2010-01-02

Treatise on Maqasid Al Shariah by Muhammed Al Tahir Ibn Ashur, 2007-07-20

Le livre de la création et de l'histoire d'Abou-Zéïd Ahmed Ben Sahl el-Balkhî. Publié et traduit par Cl. Huart (French Edition) by Mutahhar ibn Tahir Maqdisi, Clément Huart, 2010-09-10

Moslem Schisms And Sects, Al-Far? Bain Al-Firak (1919) by Abd Al-Qahir Ibn Tahir Al-Baghdadi, 2010-09-10

Nazariyat al-Maqasid inda al-Imam Muhammad al-Tahir ibnAshur (Silsilat al-Rasail al-jamiiyah) (Arabic Edition) by Ismail Hasani, 1995

al-Tafsir wa-al-Maqasid inda al-Shaykh Muhammad al-Tahir ibn Ashur (Arabic Edition) by al-Suhbi Atiq, 1989

al-Shaykh Muhammad al-Tahir ibn Ashur wa-manhajuhu fi tafsirihi al-Tahrir wa-al-tanwir (Arabic Edition) by Haya Thamir Miftah Ali, 1994

Dirasat an Ibn Hazm wa-kitabihi "Tawq al-hamamah" (Arabic Edition) by Tahir Ahmad Makki, 1981

Rajul fi rasihi aql: Qiraah fi adab ibn al-Muqaffa (Qadimun min al-turath) (Arabic Edition) by al-Tahir Hammami, 1992

Kitab Marifat al-alqab (Arabic Edition) by Muhammad ibn Tahir Ibn al-Qaysarani, 2001

Muslim Schisms and Sects: Pt. 2 (Studies in Islamic history) by Abd-al-Kahir Ibn Tahir Abu Mansur Al Baghdadi, 1977-09

Moslem Schisms and Sects, Al-fark? Bain Al-firak (1919) by Abd Al-qahir Ibn Tahir Al-baghdadi,

lists with details

Our Belief In Ahl Al-Bayt [as]
In Iraq, he was able through his cunning to depose tahir ibn alHusayn from thepost of leadership after he had subdued Baghdad to his control when al-Mamoon
http://www.al-islam.org/al-rida/1-5.htm

Extractions: Historical Aspect of the Imam's Biography Imam's Role in Eliminating al-Fadl ibn Sahl Al-Mamoon granted al-Fadl the nucleus of power and his complete personal confidence when he permitted him to fare with all government issues, vesting upon him the responsibility of all state affairs without doubting even a little bit his loyalty and readiness to consume himself while safeguarding him and his throne. Al-Fadl, on the other hand, made very good use of that confidence and generous award for the enhancement of his own status. He took hold of the reins of government and surrounded al-Mamoon with a curtain of deception, completely isolating him from the reality of the general political situation, acting on his own according to the dictates of his own interest as an absolute ruler single-handedly issuing decisions suitable to strengthen his own position. Al-Fadl Controls the Government With the talent of cunning and conniving, al-Fadl was able to control the sentiments of the leaders and heads who made up the governing apparatus, forcing upon them his own power and awe without anyone being able to go beyond the limits al-Fadl had defined for him, for the price would then be the loss of his job and maybe his life as well. The only person whom he could not control nor influence was Imam al-Rida (A.S.) who was closely watching the suspicious movements of al-Fadl, trying from a distance to warn al-Mamoon against the sure danger awaiting him due to the actions of al-Fadl and his supporters, but al-Mamoon did not want to show any sign of mistrust of the man who saved his power and returned his usurped throne to him after the winds of dissension emanating from Baghdad almost eliminated him and his government.
Our Belief In Ahl Al-Bayt [as]
God to enable the commander of the faithful and all the Muslims to appreciate theblessing of this testimony and testament; Abdullah ibn tahir ibn alHusayn
http://www.al-islam.org/al-rida/3-1.htm

Extractions: Supplement Regency Document Historians have often made reference to the regency declaration written for Imam al-Rida (A.S.) by al-Mamoon. Al-Arbili in his Kashf al-Ghumma fi Akhbar al-A'imma may be considered the most reliable of all in his textual accuracy because he stated that he had examined the original copy of the declaration and quoted it word for word, and we would like to quote it here in its narrative. He mentioned in his book the following: "In the year 670, one of his executives came from his (Imam's) sacred quarters with the document written in person by al-Mamoon, and between its lines and on its back cover there were comments made in the handwriting of the Imam; so I kissed the places where he had written, and let my eyes glide on the gardens of his speech. I considered having come across it as one of the blessings and favours of God, and I copied it down ver batim , and it is handwritten by al-Mamoon who stated: THEREUPON, God the Exalted and the Sublime has selected Islam as His religion, and chose from among His servants Messengers leading to Him, guiding others towards Him, the first of them tells the glad tidings about their last, the latest among them testifying to the former, till God's Prophethood ended with the Prophethood of Muhammad (S.A.W.) after a long period during which no prophets were sent, while knowledge was obliterated, inspiration ceased, and the Hour drew nearer. So God sealed through him all other Prophets and made him a witness for them, an authority over them, and He revealed unto him His Dear Book which wrong cannot approach from front or from back, a Revelation from the Wise, the Praised One, of what He permitted and prohibited, promised of bliss and forewarned of retribution, warning and alerting, enjoining and prohibiting, so that He would have the clear proof against His creation
Abd Al-Qahir Al-Baghadadi
Abd alQahir ibn tahir ibn Muhammad, Abu Mansur al-Naysaburi al-Tamimi al-Baghdadial-Shafi`i al-Ash`ari (d. 429), al-Ustadh, the imam, jurist, scholar of
http://www.sunnah.org/history/Scholars/abd_alqahir_albaghadadi.htm

Extractions: by Dr. G.F. Haddad `Abd al-Qahir ibn Tahir ibn Muhammad, Abu Mansur al-Naysaburi al-Tamimi al-Baghdadi al-Shafi`i al-Ash`ari (d. 429), al-Ustadh, the imam, jurist, scholar of principles and kalam, man of letters, poet, prosodist, grammarian, and mathematician, praised by Shaykh al-Islam Abu `Uthman al-Sabuni as "one of the imams of the principles of the Religion and foremost authorities of Islam by consensus of its most eminent and competent scholars." He is al-Bayhaqi's senior and the exact contemporary of Abu Dharr al-Harawi and Abu Muhammad al-Juwayni among the third-generation Ash`ari imams. He came to Naysabur with his father and spent his entire fortune in support of the scholars of knowledge until he became able to teach in seventeen different disciplines. He was Abu Ishaq al-Isfarayini's senior student and, together with Abu Sahl al-Su`luki, they staunchly defended the position related from al-Shafi`i that "the Book cannot be abrogated by the Sunna." Abu Mansur succeeded Abu Ishaq al-Isfarayini as headmaster in the mosque of `Aqil, where al-Bayhaqi, Abu al-Qasim al-Qushayri and Nasir al-Marwazi studied under him. He narrated hadith from al-Isma`ili and Abu Ahmad ibn `Adi. Among his works:
ASHA'IRA
Abu tahir ibn al`Allaf narrates that he attended a sermon of Ibn Sam`unat which time Abu al-Fath al-Qawwas was sitting next to his chair.
http://www.sunnah.org/aqida/alasha'ira3.htm

Extractions: (3) The Great Asha`ari Scholars Ibn Sam`un, Muhammad ibn Ahmad ibn Isma`il ibn `Anbas, Abu al-Husayn al-Baghdadi (300-387), "the Shaykh , the Imam , the great orator, and the shaykh of his time in Baghdad" in tasawwuf , preaching, and kalaam , mentioned by Ibn `Asakir among the direct students of al-Ash`ari, he took hadith from Ibn Abi Dawud, Muhammad ibn Makhlad al-`Attar, Ibn Abi Hudhayfa, and others. From him narrated among others `Ali ibn Talha al-Muqri', al-Hasan ibn Muhammad al-Khallal, Khadija bint Muhammad al-Shahjaniyya, Ahmad ibn Muhammad ibn Hammaduh al-Hanbali, and Abu `Abd al-Rahman al-Sulami who said: "He has no teacher and yet is the spokesman of our time [in tasawwuf ], the approved reference in the ethics of transactions, and the master of many disciplines." Al-Khatib said: "He was the peerless one of his time in the science of vigilance over one's thoughts. One of our shaykhs used to say, whenever he cited him: 'The magnificent shaykh who speaks wisdom said to us â¦ '" His companion Abu Muhammad al-Sunni narrated: Ibn Sam`un in his beginnings used to copy manuscripts for livelihood. Then he would spend on himself and his mother. He said to her one day: "I would like to go on pilgrimage." She said: "How will you afford it?" Then she slept. After a while she woke and said: "O my son, go on pilgrimage. I have seen Allah's Messenger and he said: 'Let him go on pilgrimage, for he will find his good fortune thereby.'" Ibn Sam`un became happy and sold his books, giving her some of the proceeds, and he went out with the caravan. He said: "I was unclad. Whenever I became too hungry I would find some of the pilgrims who were eating and would stand by them until they gave me something to eat. Then I found someone with a spare coat, so I said: 'Give it to me to wear.' He gave it to me and I used it as my ritual vestment, and started my way back."
Chapter 4
Ali ibn Ibrahim has narrated from Sahl ibn Ziyad, from tahir ibn Hatam when he wasnormal and wrote to the man (meaning thereby Imam abul Hassan alRida (as).
http://www.aalulbayt.org/html/eng/books/hadith/al-kafi/part3/part3-ch4.htm

Extractions: "I asked Imam abul Hassan (a.s.), "What is the minimum required degree of knowledge about Allah?" The Imam said, "To acknowledge that there is no other lord besides Him and that nothing is similar to and like Him and that He is eternal, positively existing and not absence and that nothing is like Him." H 225, Ch. 4, h 2 Ali ibn Ibrahim has narrated from Sahl ibn Ziyad, from Tahir ibn Hatam when he was normal and wrote to the man (meaning thereby Imam abul Hassan al-Rida (a.s.). "What is it that without which one’s acknowledgement of the existence of Allah can not be considered sufficient?" In answer the Imam (a.s.) replied, "That He is All-knowing, All-hearing All-awareness and that He acts as He wills." Imam abu Ja‘far (a.s.) was asked about the minimum required degree of knowledge about Allah without which an acknowledgement would not be considered sufficient. The Imam (a.s.) said, "There is nothing similar to or like Him. He is All-knowing, All-hearing and All-awareness." H 226, Ch. 4, h 3
Temporary Marriage In Islam
Among those scholars are the Tunisian scholar, Shaikh altahir ibn'Aashoor, under his Tafsir of the verse 424 of Quran. (See al
http://68.64.238.80:8080/v1n3/tmp_marriage.html

Extractions: (Ed Note: I am doing discussion of domestic life at pennsic this year, and found this interesting custom during my research on the topic. This is for information and enlightenment, not to create moral indignation.) Fixed-Term/Temporary/Pleasure Marriage are different names for the Arabic word of "Mut'a" which is a contract between a man and woman, much in the same way the Long-Term/Permanent/Conventional Marriage is. All Shia and Sunni scholars agree to this very fact. al-Qurtubi, who is one of the great Sunni commentators of Quran, wrote: "There is NO dispute among the scholars, either early (salaf) and late (khalaf) scholars, that Mut'a is a marriage for a fixed period of time and that it does not involve inheritance." At the time of the Prophet ( and Abu Bakr and Umars rule) the companions used to engage in temporary marriage by using a handful of date as payment. Here is some information on Temporary Marriage and sources from the Quran and ahadith : If any of you have not the means wherewith to wed free believing women they may wed believing bondwomen (slaves) from among those whom you rightfully own, and Allah has full knowledge about your faith. (Quran 4:24-25) Al-Zamakhshari, another Sunni commentator of Quran Under the commentary of 4:24, reported that this verse is from the "Muhkamat" of Quran, relating that from Ibn Abbas (RA). (Tafsir al-Kashshaf, by al-Zamakhshari, v1, p519).
Skandinavija.com
prevesti rijeci Ja Hasrata ? Imam tahir ibn Aur pokuava prevestipa kae Ovo je estoko kajanje. Primjer je kao kad djete
http://www.skandinavija.com/hutbe/tewba.htm

Extractions: Draga braæo i sestre, Ubej ibn Khalaf se jednom ispreèio ispred Resula savs sa truhlom kosti u ruci. Pa ju je smrvio i bacio niz vjetar i reèe:Jel ti tvrdi¹ Muhamede da æe Allah ovo vratiti u ¾ivot!? Kako èovjek ne vidi da ga Mi od kapi sjemena stvaramo, i opet je otvoreni protivnik, i Nama navodi primjer a zaboravlja kako je stvoren i govori: Ko æe o¾ivjeti kosti, kad budu truhle? Allah je odgovorio Ubeji i svakom onom ko se usudi da postavi ovakvo pitanje: Reci: O¾ivjeæe ih Onaj koji ih je prvi put stvorio, On dobro zna sve ¹ta je stvorio!(Jasin,77-79 tefsir Ibn Kesir) Mnogi od nas tvrde da vjeruju, ba¹ kao Hatim as Asum, ali koliko od nas su ovo ¹to im je na jeziku presadili u srce. Mi svi znamo koliko se mediji spremaju za veèernje vjesti. Imaju duge razgovore, re¾u, ubacuju i izbacuju rijeèi iz njihovog konteksta.Ali nisu samo mediji ti koji vade rijeèi iz konteksta. Pogledajmo sljedeæi ajet:
Skandinavija.com
Kao to mufesir tahir ibn Aur kae Ajet nas upucuje na cinjenicu da suBenu Nadir proli onako kako su proli, zato to su bili arogantni prema
http://www.skandinavija.com/hutbe/nadir.htm

Extractions: Vjernici su opsjedali kule Benu Nadira ¹est dana. Uprkos debelim zidovima, strah im se uvukao u srca i odluèili su da se predaju. Resul savs ih je protjerao, dozvoliv¹i im da uzmu samo onoliko koliko mo¾e ponijeti kamila. Ibn Omer je obièavao ovu suru da zove sure Benu Nadir. Ili suretul Ha¹er. Allah poèinje rijeèima: Allaha hvali sve ¹to je na nebesima i ¹to je na zemlji, On je Silni i Mudri! . Allah nas obavje¹tava da sve ¹to postoji u univerzumu, bilo na nebu ili zemlji, sve hvali i velièa Allaha, i progla¹ava Njegovu jednoæu. Njega velièaju sedmera nebesa, i zemlja, i oni na njima, i ne postoji ni¹ta ¹to Ga ne velièa, hvaleæi Ga, ali vi ne razumijete velièanje njihovo. On je doista blag i mnogo pra¹ta.
Lingga2
m. ca 1823, Tun Muhammad tahir ibn Raja Bendahara Tun Ali, Raja Bendahara of Pahang(b. 1813; d. at Kuala Sedili, 30 th May 1863), eldest son of Tun Ali ibni al
http://www.dreamwater.net/regiment/RoyalArk/Indonesia/lingga2.htm

Extractions: LINGGA The Bendahara Dynasty GENEALOGY continued from Malaysia Johore ) - JOHORE 4. 1818 - 1832 H.H. Paduka Sri Sultan 'Abdu'l Rahman I Mu'azzam Shah ibni al-Marhum Sultan Mahmud Shah Alam, Sultan and Yang di-Pertuan Besar of Lingga, Riau and its dependencies. b . 1780, as Tengku Juma'at, second son of H.H. Paduka Sri Sultan Mahmud III Shah Alam ibni al-Marhum Sultan 'Abdu'l-Jalil, Sultan of Riau-Johor, by his third wife, Inche' Mariam binti Dato' Bandar Hasan, daughter of Dato' Bandar Hasan, a Bugis chief from Sidenreng in Sulewesi, by Senai alias Pitis, a Balinese slave girl. Said to have been willed Lingga by his father before his death, 13 th February 1804. Proclaimed there by the Yang di-Pertuan Muda of Riau, 14 th January 1811. Recognised by the Dutch as the successor to Sultan Mahmud III, 1818. Formally installed with the Royal regalia at Penyengat, 27 th November 1822.
Kedah4
m. Raja Bendahara Tun Muhammad tahir ibn Raja Bendahara Tun Ali (b. 1813; d. 1863),eldest son of Sri Bendahara Sriwa Raja Tun Ali ibni alMarhum Bendahara
http://www.dreamwater.net/regiment/RoyalArk/Malaysia/kedah4.htm

Extractions: KEDAH GENEALOGY continued from the previous page. 1803 - 1843 H.H. Sultan Ahmad Taj ud-din II Halim Shah ibni al-Marhum Abdullah al-Mukarram Shah, Sultan of Kedah Dar ul-Aman. b educ . privately. Succeeded on the abdication of his uncle, September 1803. Granted the title of Chao Phaya Saiburi by the King of Siam, 1803. Kedah was conquered by the Siamese, 12 th November 1821 and the Sultan fled to Pinang. After several failed attempts at regaining his throne, he was eventually permitted to return as nominal ruler over a much reduced territory in 1841. m . (first) Wan Fatima. m . (second) Che' Alraseh. He d . at Alor Star, 6 th April 1843, having had issue two sons: 1) H.H. Sultan Muda Tunku Abdullah ibni al-Marhum Sultan Ahmad Taj ud-din Halim Shah ( s/o Wan Fatima). Appointed as Heir Apparent with the title of Raja Muda , later granted the personal title of Sultan Muda on 17 th July 1839. He
Encyclopedia Of The Rulers Of Egypt
Abdullah Ibn tahir ibn alHussein, from Rabei Awwal 211H/June 826 AC to Ragab 212H/October827AC, Eissan Ibn Yazid al-Gloudi, from Zel Queida 213 H/April 829
http://www.sis.gov.eg/rulers/html/en07.htm

Extractions: The Abbasids ruled from 133H/750AC to 656H/1258AC. They were the descendents of al-Abbass, uncle of Prophet Mohammed (peace be upon him). They collaborated with the Alawis and other factions to turn over the Umayyad empire. Abu al-Abbas Ibn Abdullah Ibn Mohammed Ibn Ali Ibn Abdullah Ibn Abbas, known as al-Saffah, the bucher, was announced the caliph in al-Kofa. The final combat between the Umayyads and the Abbasids took place in 132H/750AC and resulted in ending the Umayyads empire.
A General History Of The Near East, Chapter 10, Part B
Of course this arrangement was unworkable, and alMamun promptly revolted, backedby the Central Asian rebels and a Persian general, tahir ibn Hussein.
http://xenohistorian.faithweb.com/neareast/ne10b.html

Extractions: As the caliph withdrew from day-to-day affairs of state, a new figure took on his functions, the vizier (from the Arabic word wazir ). Standing between the ruler and the ruled, the vizier became very powerful, second only to the caliph himself. The first viziers of note came from a remarkable family, the Barmakids , who served the first five Abbasid caliphs with distinction. The first Barmakid minister, Khalid ibn Barmak, was a recent convert to Islam; his father was a Buddhist priest from eastern Iran. Appointed finance minister by Abu al-Abbas, he served so well that he governed various Iranian provinces under the next caliph, Mansur. In this job he further distinguished himself by crushing a rebellion against the Caliphate; his son Yahya was schooled to become the next vizier. Yahya in turn served ably under first Mansur, then his son, Mohammed al-Mahdi. Meanwhile, the yearly raids into Asia Minor escalated into the Seventh Byzantine-Moslem War (778-783). Byzantium threw back the initial invasion at the battle of Germanicopolis, and thousands of Moslems were killed. Mahdi prepared for a rematch, assembling a large army of Iraqis, Syrians and Central Asians, and leading it northward in 780. His Byzantine opponent, Leo IV, died in that year, and because the next emperor, Constantine VI, was only nine years old, his mother Irene became regent and ordered her forces to stop and annihilate the Moslems. However, the Moslems had a superior general in the caliph's second son, Harun al-Rashid. After winning several battles, Harun reached the coast and captured Nicomedia. Irene sued for peace and agreed to pay tribute in return for a three-year truce.
Traces Of Civilization In Iran Before The First Half Of The Fifth Millenium B
Gilan and Deylamestan in 201/8167. When the caliph al - Mamun appointedtahir ibn Husayn to rule over the eastern regions of Iran, the first.
http://www.adinehtravel.com/storia.htm

Extractions: Traces of Civilization in Iran Before the First Half of the Fifth Millenium B.C. The scientific excavation and study of the ancient caves and mounds of Iran by archaeologists has placed at the disposal of scholars a great deal of information about man's past. The oldest artifact which has so far come to light on the Iranian plateau from the prehistoric period is a stone hand - axe found near Kermanshah which is approximately 100,000 years old. domesticate animals. Archaeologists call this new period that of the beginning of settled, agricultural society. The prehistoric cultures of Iran are divided in to two main groups: the north and northeastern cultures and the south and southewestern cultures. The cultures of the north and northeast are as follows: The Seyalk Culture The Seyalk Culture Artifacts of this culture were found for the first time in Seyalk Hills near Kashan , and thus the culture was called by this name. The deepest level of excavation of this hill brought to light relics and remains of elementary agricultural societies on the Iranian plateau. The deep levels of Cheshma - ye Ali hill have also revealed remains from this culture. The approximate date of the Seyalk Culture is the beginning of the fifth millenium B.C. The Cheshma - ye Ali Culture The Cheshma - ye Ali Culture The first remains from this prehistoric culture were found in Cheshma - ye Ali hill in southeastern Tehran , thus given the period its name. The bone artifacts and stone ware of the period are beautifully made; the art of making pottery has reached quite an advanced stage of perfection and the their wares. This period begins from the middle of the fifth millenium B.C.
Inhalt
Translate this page Ebene Zurück SAFFARIDS. tahir ibn Muhammad, 288-296 AH/901-908AD Amr ibn al-Layth, 265-288 AH/879-901 AD
http://www.dcatalog.de/peus369/islam/_inhalt/h2_00034.htm
Los-Nummer 00845
the Saffarid ruler. tahir ibn Muhammad, 288296 AH/901-908 AD Dirham295 AH, Fars, with al-Muktafi. Second Dynasty. Ahmad ibn Muhammad
http://www.dcatalog.de/peus369/islam/00845h00.htm
Bamiyan
conducted raids of the Buddhist princedom and garrisoned here, preparing for theinvestiture of their command of the region by a certain tahir ibn Hussein, the
http://www.bci.org/nnby/humor_inspirational/Bamiyan.htm

Extractions: Buddha of Bamiyan W hen Karabalgasun fell, it fell from its splendor as a gem of the steppes, from its fame as the easternmost great center of the faith of Mani, the Illuminator. It is said that tens of thousands of dark, torch wielding horsemen descended from north of the Orhon Valley, hailing down from the monstrous hills surrounding the city before the dark of the night. Flaming arrows were discharged, raining on palaces, temples and pagodas like angels of death. The city soon found itself in hell, perishing on a pit of fire and brimstone. There was this Uighur prince, Tughlug Arslan Beg, who narrowly escaped this Kyrgyz onslaught, which would bring the glory of the Uighur empire to an abrupt end, after which Civilization would not visit the valley of Karabalgasun for another 500 years. Tired and dejected, Tughlug rode aimlessly, with a few of his vassals, toward where the sun sets, where there still were followers of Mani, the Illuminator."Beg, His Valiant Nobleness Arslan Beg, may your thirst of spirit be quenched by the Light; May this Gobi desert be your ornate rug; May the Eternal Sky be your yurt…" Rowshan, the jester, beat his tambourine and started singing, hoping the cheer up his master.
Outstanding Persons Of Azerbaijan
alir. Bundan sonra Misir? yola düs?n T?brizi orada saray alimitahir ibn Babasazdan ?r?b qrammatikasini öyr?nir. 1067
http://memorial.aznet.org/centxi7.shtml
Ousoul51
Translate this page . Hadith 2 chapitre 4. tahir ibn Hatam relate de l'Imam abu al Hassan ar-Ridza(as)qu'ila décrit à un homme la signification de cete phrase
http://www.al-shia.org/html/fre/hadith/ousoulkaafi/le livre concernant l,unicite

Extractions: Home Hadiths Ousoul Kaafi Le Livre Concernant L,Unicite De Dieu > Chapitre 3 "Chapitre sur l'affirmation que seulement Allah est preuve de Sa Propre Existence" Fadl ibn As-Sakan a relaté de l'Imam abu ' Abdallah (a.s.) qui a relaté le suivant. L"Imam Ali (a.s.) a dit,: " Vous Reconnaissez l'existence d'Allah par Allah lui-même, reconnaissez le Messager par son message et les gens avec l'autorité Divine par leur commandement. Les autres par ce qu'ils font de ce qui est obligatoire, la pratique de la justice et de la bonté. '" Al-kulayni avaient fait le commentaire suivant du susdit passage. "Reconnaissez l'existence d'Allah par Allah lui-même" signifie qu'Allah a créé les individus, la lumière, la substance et les objets. Les objets sont des corps, la substance se presente à l'esprit mais Lui, Il(Allah) n'est ni semblable aux corps ni à l'esprit d'aucunes des créatures. Personne n'a de part dans la création de l'esprit. Il est le seul qui a créé l'esprit et les corps. Quand la similitude de ces deux sortes de créations (corps et l'esprit) est détachée(de nos esprits) envers Lui, alors seulement nous reconnaissont l'existence d'Allah par Allah lui-même. Mais si on le considère semblable à l'esprit, la lumière ou un corps nous ne reconnaissont pas Son existence par Lui-même.
Publication Récentes
The Contribution of Shaykh Altahir ibn Ibrahim Al-Fallati Al-Barnawi to MuslimIntelectual development in Kanem-Bornu Empire, dans MUSTAPHA, Abubakar
http://www.uni-bayreuth.de/afrikanistik/mega-tchad/nouvelles/dernieres_nouvelles

Extractions: AMALI, Shamseedeen. 2002. Islam in Benue and Plateau States and Parts of the River Niger Concluence : Some brief and general observations Proceedings of the Conference on the "Impact of the Ulama in the Central Al-Sudan", Maiduguri, 6-8 May, 1991 . Maiduguri : Centre for Trans-Saharan Studies, pp. 203-204.
EL "TARSI-L" DE IBN *ABDU-N DE ÉVORA
Translate this page París, 1860. QAL. - Qala-'id al- c Iqya-n fi- mah.a-sin al-ac ya-n. Ed. M. Al-tahir ibn Asur. Túnez, 1990 QAL. Ibn al-Jat
http://www.terravista.pt/Bilene/1921/IA1.htm

Extractions: o mais Edição internet - Director Luís Carmelo jornal de artes e letras http://eomais.cjb.net Leia o Novo Pasquim de Évora - colabore com E O MAIS: kaarmaal@usa.net para regressar à EL "TARSI-L" DE IBN *ABDU-N DE ÉVORA. UNA APROXIMACIÓN JOSÉ MOHEDANO BARCELÓ- Barcelona PRESENTACIÓN. En el panorama de las letras andalusíes del s. V de la H. destaca con luz propia Abu- Muh.ammad *Abd al+May^i-d Ibn *Abdu-n al+Ya-buri-. Su vida, su obra y el prestigio adquirido entre sus contemporáneos, en mayor medida que su fama posterior, que no ha sido pequeña, le convierten en un espejo extraordinariamente adecuado y relevante para observar a su través la sociedad que le tocó vivir. Dentro de los aspectos de su existencia resalta, de manera especial, su pertenencia a un grupo social que fue a la vez testigo privilegiado y protagonista de excepción de la historia de su tiempo. Nos referimos a la elite político-intelectual de al+Andalus. Un paso adelante en el conocimiento de dicha elite lo ha dado Bruna Soravia que les ha concedido un importante papel en sus estudios, especialmente en su reciente tesis, donde los agrupa en la clase de los Kutta-b , confiriendo al concepto categoría analítica que permite, por la delimitación de los parámetros en los que se mueve, un uso preciso y pertinente del término que lo dota de un alto potencial explicativo. Establece así, desde una perspectiva horizontal, un excelente marco teórico desde el que podemos realizar una cata en vertical para testar su adecuación.

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