The Influence of Ibn Sīnā on al‐Ghazzālī in Qur'anic Hermeneutics

Al‐Ghazzālī criticized Muslim philosophers in general and Ibn Sīnā in particular in a number of matters notwithstanding, he was deeply influenced by philosophy and Ibn Sīnā's views as to some issues. Of the contexts in which al‐Ghazzālī is under the clear influence of Ibn Sīnā are the interpretations of some Qur'ānīc chapters and verses which are related to the demonstration of the existence of God and the explanation of some divine attributes and names. In many of his works, al‐Ghazzālī reproduces Ibn Sīnā's interpretation of the verses in harmony with the ontological proof. One can observe Ibn Sīnā's influence on al‐Ghazzālī in relation with the hierarchy of beings, too. However, the context in which Ibn Sīnā's influence is most obvious is the interpretation of the 35^th verse of the Sūrah Nūr. Ibn Sīnā's interpretation of the terms occurring in this verse as symbols of the human faculties exercised a profound impact on the thought of al‐Ghazzālī, which manifests itself in his interpretation of the verse in Mishkāt al‐Anwār. Another of such contexts is the topic of human psychology and the interpretations of the verses related wherewith. Immensely influenced by the psychological views of Ibn Sīnā, al‐Ghazzālī adopted Ibn Sīnā's notion of the simultaneous creation of soul and body, interpreting some Qur'ānic verses in harmony with this notion. This article is intended to illustrate that al‐Ghazzālī, who is opposed to the blind imitation of any school of thought, did not make a wholesale denouncement of the views of philosophers; on the contrary, he made an extensive use of Ibn Sīnā's ideas in conformity with his general attitude of benefiting from all schools of thought.     

Silver phiale said to be from al‐Juba (al‐Wusṭa Governorate) — an archaeological puzzle

In March 2014, while recording finds in the Ministry of Heritage and Culture in al‐Khuwair, artefacts unexpectedly came to light reportedly from al‐Juba in Oman's Bar al‐?ikmān, in al‐Wus?a Governorate, until recently an archaeologically little‐researched part of the Sultanate. Some of the pieces could be attributed to the Samad LIA or perhaps the PIR, both from the centuries at the turning point of the ages from BCE to CE. Such finds have never before come to light in this part of Oman. Samad LIA sites are generally located some 220 km to the north on the southern flank of the al‐?ajjar mountains in a zone c.160 x 105 km in area. Diagnostic pottery finds spread from Wadi Bānī Ruwāhah (UTM 40Q 620570 m E, 2561848 m N) eastwards to the coast, a smaller area than previously believed.     

Between rocks and a hard place: prehistoric funerary practices at Wādī Ḍebayʿān,northern Qatar

Archaeological survey by the Qatar National Historic Environment Record Project (QNHER) in 2009, led to the discovery of a Neolithic flint scatter, a settlement and an ancient, raised shoreline associated with higher, mid‐Holocene sea levels at Wādī ?ebay?ān, north‐western Qatar (Al‐Naimi et al. 2010, 2011; Cuttler, Tetlow & Al‐Naimi 2011). The QNHER project is a collaboration between Qatar Museums and the University of Birmingham, which over the past five years has developed a national geospatial database for the recording of archaeological sites and historic monuments in Qatar. A significant aspect of the project involved archaeological survey and excavation in advance of major construction projects. Between 2012 and 2014 excavations at Wādī ?ebay?ān revealed a burial of a typology previously unknown in Qatar, the unmarked graves (Cuttler, Al‐Naimi & Tetlow 2013).     

The struggle for reform: contested conceptualizations of iṣlāḥ in the Maghreb*

This contribution draws an historical and conceptual analysis of the concept of i?lā?, which is traditionally understood as “reform” in general terms, and tries to stress the origins and the main conceptual paradigms of the two main ideological and political lines in which this concept has been developed and is still used in the Arab Maghreb by main political actors and thinkers.