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Author: Robert Morrison

Samarqand was foundational for the intellectual life of the Ottoman Empire in the fifteenth and early-sixteenth centuries. 10 First, the article will study the section on astronomy in Saʿd al-Dīn al-Tafāzānī’s (d. 793/1390) Sharḥ al-Maqāṣid . Like ʿAḍud al-Dīn al-Ījī’s (d. 756/1355) Kitāb al-Mawāqif fī

In: Intellectual History of the Islamicate World
Author: Mehmet Kalaycı

for a long time in the Ottoman madrasa . In Sharḥ al-ʿAqāʾid , al-Taftāzānī starts the theological activity of the Ahl al-Sunna with Abū l-Ḥasan al-Ashʿari and identifies the Ahl al-Sunna only with the Ashʿariyya. 33 But, in Sharḥ al-Maqāṣid he revised this view, saying that the Maturidiyya

In: Knowledge and Education in Classical Islam: Religious Learning between Continuity and Change (2 vols)

, with both the organic and inorganic matters of God’s creation, al-Ghazālī’s viewpoints underwent an interesting development during his lifetime. In his early work, Maqāṣid al-falāsifa ( The intentions of the philosophers ), he is rather critical of physics, as he makes clear here

In: Knowledge and Education in Classical Islam: Religious Learning between Continuity and Change (2 vols)

is not supported by the surviving manuscripts or bibliographical lists. 44 One is the Maqāṣid al-iʿrāb by Shihāb al-Dīn Aḥmad b. Muḥammad b. al-Hāʾim al-Maqdisī (d. 815/1412), MS Cairo ii, 162, described as a manẓūma fī sharḥ al-jumal . I am grateful to the anonymous reviewer of this

In: Knowledge and Education in Classical Islam: Religious Learning between Continuity and Change (2 vols)

/1390), in Sharḥ al-maqāṣid ; and Badr al-Dīn al-Zarkashī (d. 794/1392), in Sharḥ jamʿ al-jawāmiʿ . 90 Ḳorḳud argued that these scholars all agreed on the idea that individuals’ utterances convey certainty concerning the legal repercussions of scripture—and obedience

In: Historicizing Sunni Islam in the Ottoman Empire, c. 1450-c. 1750
Author: Nir Shafir

deviations ( bidʿat ). 81 See the colophon of miscellany containing Şirvānī’s treatise along with Sivāsī’s Dürerü’l-ʿakā’id , SK , MS Çelebi Abdullah 195. 82 See a new heresiography text, which is modeled from the discussions of Taftāzānī’s Sharḥ al-maqāsid : Muṣṭafā al

In: Historicizing Sunni Islam in the Ottoman Empire, c. 1450-c. 1750

combining siyāsa and sharia and practicing siyāsa sharʿiyya , defined as the kind of siyāsa that serves “ sharʿī ends” ( al-maqāṣid al-sharīʿa ) and safeguards public order. 47 Cöngī next sets out to establish the legitimacy of siyāsa sharʿiyya on the grounds of evidence from the Quran and

In: Historicizing Sunni Islam in the Ottoman Empire, c. 1450-c. 1750
Author: Ruocco, Monica

attended an Islamic religious school, Jamʿiyyat al-Maqāṣid al-Khayriyya al-Islāmiyya (al-Maqāṣid Charitable Islamic College), and later Kulliyyat Fārūq al-Sharʿiyya (Fārūq College of Islamic Canon Law...

In: Encyclopaedia of Islam Three Online

. Three of the five basic values of religious law (maqāṣid al-sharīʿa)—reason (ʿaql), life (nafs), and progeny (nasab)—are strongly related to the body. Relevant opinions can be found in the legal manuals...

In: Encyclopaedia of Islam Three Online
Author: Etan Kohlberg

al-Dīn Masʿūd b. ʿUmar al-Taftāzānī (d. 793/1390). In one passage of the Sharḥ al-maqāṣid (which is al-Taftāzānī’s commentary on his own work, the Maqāṣid al-ṭālibīn fī uṣūl al-dīn ), 56 he declares: The obvious construction one might put on the quarrels between the Companions

In: In Praise of the Few. Studies in Shiʿi Thought and History