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Whether one feels comfortable or happy being in a place is affected by many things: the ability to make a living, how one gets along with kin, the colour of one's skin, the sensual experience of the place, even the sun. A_ place, experienced as a totality, determines one's well being in numerous ways

In: Hadhrami Traders, Scholars and Statesmen in the Indian Ocean, 1750s-1960s

traditional Jewish education in Bible and Talmud, the Arabic education of an adib or e failasuf. The polymath soon became an honoured figure in Andalusi Jewry. Hasday's Jewish circle joined the larger society by living as Arabicised a life as possible, within the limits imposed on the one hand by Islamic

In: The Legacy of Muslim Spain

blessing or mediation achieved through their ziyaras, the living primarily receive benefits in two ways. First, by simply visiting the dead all the problems of this life are put into their proper transi- tory context; second, as a pious work, the ziyara increases the reward of the living in the hereafter

In: In the Vicinity of the Righteous

evidence also is not unfavorable. The general setting of many stories is such that not even the most 'depraved' mind of a political propagandist in •Abbasid Baghdad could have dreamed up such 'horrors' as presented by the life of Medinese society depicted in the Ash <ab story, if there had been no

In: Humor in Early Islam

amount of maintenance to her until her death. 81 A woman's almost automatic renunciation of her succession rights in return for assurance of protection by her kin, including maintenance for life, implements in effect, though not institutionally, the principle of maintenance out of the estate. This

In: Marriage, Divorce and Succession in the Druze Family

them as the beloved and good moves its pursuer. Sijistani regarded a body's principle of motion, or nature, as an in­ herent motivating power-a view that accords with certain formulations of Alexander of Aphrodisias (and perhaps John Philoponus) but conflicts with Aristotelian doctrine, for

In: Philosophy in the renaissance of Islam

of thought in modern Egypt. Even now, the ulama are no longer speaking with one voice, but they, too, are divided on their interpretation of the Islamic shari'a and its relation to the social and economic life of society.226 '" A I-A hram, 22 July, pp. 1, 3, & 5. 22S Ibid. 226 Al-Nour, 15 June

In: Revolt against modernity

life and accom- plishments of Sidf 'Uqba, including a careful compilation of all hadith related on his authority. Why was it important to Ibn Abr Hajala to bury his son near the tomb of the Prophet's companion, and what prompted him to write his book? This study is, in large part, an attempt to answer

In: In the Vicinity of the Righteous

more about the mystical life and death hear what Mu"!afā said in his prayers: “O God, I am alive through you and die through you.” He says: God, I am alive through you and die through you. Do you at all understand what living and dying through him is? Alas, this is a state that is known by those

In: Beyond Death

Marwān I or Umar II, if indeed the sources in this regard are to be relied upon. In private life, social and commercial intercourse in Syro-Palestine and Egypt, heavily Greek- speaking until well after the end of the Umayyads, made translation a quotidian reality. Bilingual Greek and Arabic papyri

In: Food Culture and Health in Pre-Modern Muslim Societies