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An Annotated Edition of His Italian Report
Editor:
Johann Michael Wansleben’s Travels in the Levant, 1671–1674 is a hitherto unpublished version of a remarkable description of Egypt and the Levant by the German scholar traveller Wansleben, or Vansleb (as he was known in France). He set out for the East in 1671 to collect
manuscripts and antiquities for the French king and also produced the best study of the Copts to have appeared to date. This book recounts his travels in Syria, Turkey and Egypt, his everyday life in Cairo, and his anthropological and archeological discoveries which include the Graeco-Roman Ǧabbārī cemetery in Alexandria, the Roman city of Antinopolis on the Nile, the Coptic monastery of St Anthony on the Red Sea and the Red and White monasteries in Upper Egypt.
manuscripts and antiquities for the French king and also produced the best study of the Copts to have appeared to date. This book recounts his travels in Syria, Turkey and Egypt, his everyday life in Cairo, and his anthropological and archeological discoveries which include the Graeco-Roman Ǧabbārī cemetery in Alexandria, the Roman city of Antinopolis on the Nile, the Coptic monastery of St Anthony on the Red Sea and the Red and White monasteries in Upper Egypt.
An Annotated Edition of His Italian Report
Editor:
Johann Michael Wansleben’s Travels in the Levant, 1671–1674 is a hitherto unpublished version of a remarkable description of Egypt and the Levant by the German scholar traveller Wansleben, or Vansleb (as he was known in France). He set out for the East in 1671 to collect
manuscripts and antiquities for the French king and also produced the best study of the Copts to have appeared to date. This book recounts his travels in Syria, Turkey and Egypt, his everyday life in Cairo, and his anthropological and archeological discoveries which include the Graeco-Roman Ǧabbārī cemetery in Alexandria, the Roman city of Antinopolis on the Nile, the Coptic monastery of St Anthony on the Red Sea and the Red and White monasteries in Upper Egypt.
manuscripts and antiquities for the French king and also produced the best study of the Copts to have appeared to date. This book recounts his travels in Syria, Turkey and Egypt, his everyday life in Cairo, and his anthropological and archeological discoveries which include the Graeco-Roman Ǧabbārī cemetery in Alexandria, the Roman city of Antinopolis on the Nile, the Coptic monastery of St Anthony on the Red Sea and the Red and White monasteries in Upper Egypt.
A Study and Edition of Lawāmiʿ al-Naẓar fī Taḥqīq Maʿānī al-Mukhtaṣar
Author:
Editor:
Lawāmiʿ al-Naẓar fī Taḥqīq Maʿānī al-Mukhtaṣar is Aḥmad b. Yaʿqūb al-Wallālī's (d. 1128/1716) commentary on al-Sanūsī's (d. 895/1490) compendium of logic, al-Mukhtaṣar. Al-Wallālī was the first commentator on al-Sanūsī's compendium after the author's autocommentary. In this publication, Ibrahim Safri offers a critical edition of this work, together with a study of the author's life and oeuvre.
Safri also tries to show the indirect influence of Avicennism on logic in the Maghribī tradition in the seventeenth and eighteenth centuries. On the basis of his writings on logic and philosophical theology, al-Wallālī was considered a master of rational sciences by his contemporaries.
Safri also tries to show the indirect influence of Avicennism on logic in the Maghribī tradition in the seventeenth and eighteenth centuries. On the basis of his writings on logic and philosophical theology, al-Wallālī was considered a master of rational sciences by his contemporaries.
A Study and Edition of Lawāmiʿ al-Naẓar fī Taḥqīq Maʿānī al-Mukhtaṣar
Editor:
Author:
Lawāmiʿ al-Naẓar fī Taḥqīq Maʿānī al-Mukhtaṣar is Aḥmad b. Yaʿqūb al-Wallālī's (d. 1128/1716) commentary on al-Sanūsī's (d. 895/1490) compendium of logic, al-Mukhtaṣar. Al-Wallālī was the first commentator on al-Sanūsī's compendium after the author's autocommentary. In this publication, Ibrahim Safri offers a critical edition of this work, together with a study of the author's life and oeuvre.
Safri also tries to show the indirect influence of Avicennism on logic in the Maghribī tradition in the seventeenth and eighteenth centuries. On the basis of his writings on logic and philosophical theology, al-Wallālī was considered a master of rational sciences by his contemporaries.
Safri also tries to show the indirect influence of Avicennism on logic in the Maghribī tradition in the seventeenth and eighteenth centuries. On the basis of his writings on logic and philosophical theology, al-Wallālī was considered a master of rational sciences by his contemporaries.
Author:
Editor:
Ibn Wāṣil (d. 1298), perhaps better known today as a historian and an emissary to the court of King Manfred in southern Italy, was also an eminent logician. The present work is a critical edition of his main work in the field, a commentary on his teacher Khūnajī’s (d. 1248) handbook al-Jumal. The work helped consolidate the logic of the “later scholars” (such as Khūnajī). It also shows that commentators did much more than merely explain the original work and instead regularly discussed and assessed received views. Ibn Wāṣil’s work was an influential contribution to a particularly dynamic chapter in the history of Arabic logic.
Editor:
Author:
Ibn Wāṣil (d. 1298), perhaps better known today as a historian and an emissary to the court of King Manfred in southern Italy, was also an eminent logician. The present work is a critical edition of his main work in the field, a commentary on his teacher Khūnajī’s (d. 1248) handbook al-Jumal. The work helped consolidate the logic of the “later scholars” (such as Khūnajī). It also shows that commentators did much more than merely explain the original work and instead regularly discussed and assessed received views. Ibn Wāṣil’s work was an influential contribution to a particularly dynamic chapter in the history of Arabic logic.
Ḥanafī Fiqh in Ifrīqiya in the 3rd/9th Century. Scholarly Transmissions of Asad b. al-Furāt from Muḥammad b. al-Ḥasan al-Shaybānī. Three Manuscript from the Ancient Library of Raqqada-Kairouan: The Books of Prayer, Manumission and Theft and Brigandage
Editor:
تُعدّ الأسدية منطلقا لمدونة سحنون في الفقه المالكي. وينسب فهرس مكتبة رقادة بالقيروان ثلاث قطع مخطوطة إلى الأسدية. فحصنا هذه القطع من ناحية المنهج فشككنا في صحّة تلك النسبة. ثم حققناها، فتبين أنها لم تكن الأسدية. فهي تمثّل سماعا أخذه أسد بن الفرات عن محمد بن الحسن الشيباني، وتهمّ الفقه الحنفي.
هذه القطع هي فريدة من نوعها، وهي تتجاوز في أهمّيتها الأسدية ذاتها. ولتحقيق تلك القطع، اعتمدنا على مختصر لها ألّفه الحاكم الشهيد في كتاب الكافي في الفقه، وقد شرح السّرخسي هذا المختصر في المبسوط، كما قارنّا هذه القطع أيضا بمدوّنة سحنون.
هذه القطع هي فريدة من نوعها، وهي تتجاوز في أهمّيتها الأسدية ذاتها. ولتحقيق تلك القطع، اعتمدنا على مختصر لها ألّفه الحاكم الشهيد في كتاب الكافي في الفقه، وقد شرح السّرخسي هذا المختصر في المبسوط، كما قارنّا هذه القطع أيضا بمدوّنة سحنون.
The Asadiyya is considered to be the foundation of Saḥnūn's Mudawwana, one of the most important works of the Malikī school of jurisprudence. The catalog of the Raqqada Library in Kairouan attributes three manuscript fragments to the Asadiyya. This work examines these fragments from a methodological point of view, since the validity of that attribution is questionable. From the edition by Nejmeddine Hentati, it becomes clear that they do not belong to the Asadiyya. These are rather witnesses of the scholarly transmissions of Asad b. al-Furāt from Muḥammad b. al-Ḥasan al-Shaybānī, and they contain Ḥanafī jurisprudence.
These fragments are unique, and their importance stretches beyond the Asadiyya. For the edition, Hentati relied on al-Ḥākim al-Shahīd's compendium in al-Kāfī fī l-fiqh, as well as on al-Sarakhsī al-Mabsūṭ, which is a commentary on this compendium. Hentati also compared these fragments to Saḥnūn's Mudawwana.
Ḥanafī Fiqh in Ifrīqiya in the 3rd/9th Century. Scholarly Transmissions of Asad b. al-Furāt from Muḥammad b. al-Ḥasan al-Shaybānī. Three Manuscript from the Ancient Library of Raqqada-Kairouan: The Books of Prayer, Manumission and Theft and Brigandage
Editor:
تُعدّ الأسدية منطلقا لمدونة سحنون في الفقه المالكي. وينسب فهرس مكتبة رقادة بالقيروان ثلاث قطع مخطوطة إلى الأسدية. فحصنا هذه القطع من ناحية المنهج فشككنا في صحّة تلك النسبة. ثم حققناها، فتبين أنها لم تكن الأسدية. فهي تمثّل سماعا أخذه أسد بن الفرات عن محمد بن الحسن الشيباني، وتهمّ الفقه الحنفي.
هذه القطع هي فريدة من نوعها، وهي تتجاوز في أهمّيتها الأسدية ذاتها. ولتحقيق تلك القطع، اعتمدنا على مختصر لها ألّفه الحاكم الشهيد في كتاب الكافي في الفقه، وقد شرح السّرخسي هذا المختصر في المبسوط، كما قارنّا هذه القطع أيضا بمدوّنة سحنون.
هذه القطع هي فريدة من نوعها، وهي تتجاوز في أهمّيتها الأسدية ذاتها. ولتحقيق تلك القطع، اعتمدنا على مختصر لها ألّفه الحاكم الشهيد في كتاب الكافي في الفقه، وقد شرح السّرخسي هذا المختصر في المبسوط، كما قارنّا هذه القطع أيضا بمدوّنة سحنون.
The Asadiyya is considered to be the foundation of Saḥnūn's Mudawwana, one of the most important works of the Malikī school of jurisprudence. The catalog of the Raqqada Library in Kairouan attributes three manuscript fragments to the Asadiyya. This work examines these fragments from a methodological point of view, since the validity of that attribution is questionable. From the edition by Nejmeddine Hentati, it becomes clear that they do not belong to the Asadiyya. These are rather witnesses of the scholarly transmissions of Asad b. al-Furāt from Muḥammad b. al-Ḥasan al-Shaybānī, and they contain Ḥanafī jurisprudence.
These fragments are unique, and their importance stretches beyond the Asadiyya. For the edition, Hentati relied on al-Ḥākim al-Shahīd's compendium in al-Kāfī fī l-fiqh, as well as on al-Sarakhsī al-Mabsūṭ, which is a commentary on this compendium. Hentati also compared these fragments to Saḥnūn's Mudawwana.