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Abū Bakr al-Rāzī, also known as Rhazes (full name: أبو بکر محمد بن زکریاء الرازي, Abū Bakr Muḥammad ibn Zakariyyāʾ al-Rāzī), 864 or 865 – 925 or 935 CE, was a Persian physician, philosopher and alchemist who lived during the Islamic Golden Age. He is widely regarded as one of the most important figures in the history of medicine, and also wrote on logic, astronomy and grammar. He is also known for his criticism of religion, especially with regard to the concepts of prophethood and revelation. However, the religio-philosophical aspects of his thought, which also included a belief in five "eternal principles", are fragmentary and only reported by authors who were often hostile to him.
A comprehensive thinker, al-Razi made fundamental and enduring contributions to various fields, which he recorded in over 200 manuscripts, and is particularly remembered for numerous advances in medicine through his observations and discoveries. An early proponent of experimental medicine, he became a successful doctor, and served as chief physician of Baghdad and Ray hospitals. As a teacher of medicine, he attracted students of all backgrounds and interests and was said to be compassionate and devoted to the service of his patients, whether rich or poor. Along with Thābit ibn Qurra (836–901), he was one of the first to clinically distinguish between smallpox and measles. (Full article...)
Abu Abdullah Muhammad ibn Yusuf ibn Nasr (Arabic: أبو عبد الله محمد بن يوسف بن نصر, romanized: Muḥammad ibn Yūsuf ibn Naṣr; c. 1195 – 22 January 1273), also known as Ibn al-Ahmar (ابن الأحمر, lit.'Son of the Red') and by his honorifical-Ghalib billah (الغالب بالله, lit.'The Victor by the Grace of God'), was the first ruler of the Emirate of Granada, the last independent Muslim state on the Iberian Peninsula, and the founder of its ruling Nasrid dynasty. He lived during a time when Iberia's Christian kingdoms—especially Portugal, Castile and Aragon—were expanding at the expense of the Islamic territory in Iberia, called Al-Andalus. Muhammad ibn Yusuf took power in his native Arjona in 1232 when he rebelled against the de facto leader of Al-Andalus, Ibn Hud. During this rebellion, he was able to take control of Córdoba and Seville briefly, before he lost both cities to Ibn Hud. Forced to acknowledge Ibn Hud's suzerainty, Muhammad was able to retain Arjona and Jaén. In 1236, he betrayed Ibn Hud by helping Ferdinand III of Castile take Córdoba. In the years that followed, Muhammad was able to gain control over southern cities, including Granada (1237), Almería (1238), and Málaga (1239). In 1244, he lost Arjona to Castile. Two years later, in 1246, he agreed to surrender Jaén and accept Ferdinand's overlordship in exchange for a 20-year truce.
In the 18 years that followed, Muhammad consolidated his domain by maintaining relatively peaceful relations with the Crown of Castile; in 1248; he even helped the Christian kingdom take Seville from the Muslims. But in 1264, he turned against Castile and assisted in the unsuccessful rebellion of Castile's newly conquered Muslim subjects. In 1266 his allies in Málaga, the Banu Ashqilula, rebelled against the emirate. When these former allies sought assistance from Alfonso X of Castile, Muhammad was able to convince the leader of the Castilian troops, Nuño González de Lara, to turn against Alfonso. By 1272 Nuño González was actively fighting Castile. The emirate's conflict with Castile and the Banu Ashqilula was still unresolved in 1273 when Muhammad died after falling off his horse. He was succeeded by his son, Muhammad II. (Full article...)
In the 1980s he started a bottom-up community development initiative of Orangi Pilot Project, based in the outskirts of Karachi, which became a model of participatory development initiatives. He also directed many programmes, from microcredit to self-finance and from housing provision to family planning, for rural communities and urban slums. It earned him international recognition and high honours in Pakistan. Khan was fluent in at least seven languages and dialects. Apart from many scholarly books and articles, he also published a collection of poems and travelogues in Urdu. (Full article...)
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First edition
The Autobiography of Malcolm X is an autobiography written by Muslim American minister and activist Malcolm X in collaboration with American journalist Alex Haley. It was released posthumously on October 29, 1965, nine months after his assassination. Haley coauthored the book based on a series of in-depth interviews he conducted between 1963 and 1965. The Autobiography is a religious conversion narrative which outlines Malcolm X's philosophy of Black pride, Black nationalism, and pan-Africanism. After Malcolm X was killed, Haley wrote the book's epilogue, which describes their collaborative process and the events at the end of Malcolm's life.
While Malcolm X and scholars contemporary to its publication regarded Haley as the book's ghostwriter, modern scholars tend to regard him as an essential collaborator who intentionally muted his authorial voice in order to create the effect of Malcolm X speaking directly to readers. Haley influenced some of Malcolm X's stylistic choices. For example, Malcolm X left the Nation of Islam during the period when he was working on the book with Haley. Rather than rewriting earlier chapters as a polemic against the Nation, which Malcolm X had rejected, Haley persuaded him to favor a style of "suspense and drama". According to biographer Manning Marable, "Haley was particularly worried about what he viewed as Malcolm X's anti-Semitism" and rewrote material to eliminate it. (Full article...)
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The Great Mosque's signature trio of minarets overlooks the central market of Djenné.
Alchemists attempted to purify, mature, and perfect certain materials. Common aims were chrysopoeia, the transmutation of "base metals" (e.g., lead) into "noble metals" (particularly gold); the creation of an elixir of immortality; and the creation of panaceas able to cure any disease. The perfection of the human body and soul was thought to result from the alchemical magnum opus ("Great Work"). The concept of creating the philosopher's stone was variously connected with all of these projects. (Full article...)
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Scene from Siyer-i Nebi, Hamza and Ali leading the Muslim armies at Badr. The writing is OttomanNaskh.
The Battle of Badr or sometimes called The Raid of Badr (Arabic: غَزْوَةُ بَدْرٍ[ɣazwatubadr]; Ghazwatu Badr), also referred to as The Day of the Criterion (Arabic: يَوْمُ الْفُرْقَانْ, Arabic pronunciation:[jawm'ulfur'qaːn]; Yawm al-Furqan) in the Qur'an and by Muslims, was fought on 13 March 624 CE (17 Ramadan, 2 AH), near the present-day city of Badr, Al Madinah Province in Saudi Arabia. Muhammad, commanding an army of his Sahaba, defeated an army of the Quraysh led by Amr ibn Hishām, better known among Muslims as Abu Jahl. The battle marked the beginning of the six-year war between Muhammad and his tribe. The Battle of Badr took place after five or six unsuccessful attempts by the Muslims to intercept and raid Meccan trade caravans between 623 and early 624 CE.
A few days before the battle, when he learnt of a Makkan caravan returning from the Levant led by Abu Sufyan ibn Harb, Muhammad gathered a small expeditionary force to raid it. Abu Sufyan, learning of the Muslim plan to ambush his caravan, changed course and took a longer route away from Muhammad's base at Medina and sent a messenger to Mecca, asking for help. Amr ibn Hisham commanded an army nearly one-thousand strong, approaching Badr and encamping at the dune al-'Udwatul Quswa. (Full article...)
Fakih Usman (alternatively spelled as Faqih Usman; Indonesian pronunciation:[ˌfakɪhˈʊsman]; 2 March 1904 – 3 October 1968) was an Indonesian Islamic leader and politician of the Masyumi Party. He twice served as the Minister of Religious Affairs under the cabinets of Abdul Halim and Wilopo from January until September 1950, and again from 1952 until 1953. In his early years, Fakih was criticized by conservative Muslims for his involvement with the modernist Islamic Muhammadiyah organization, though he is remembered fondly by the group. Born to a merchant and his wife in Gresik, Dutch East Indies, Fakih studied with his father and at a series of pesantren (Islamic boarding schools) until the 1920s.
In 1925 he became involved with the Muhammadiyah, rising quickly through the leadership until he became the head of the Surabaya branch in 1938. He was also active in local politics, in 1937, he became the treasurer of the Indonesian Islamic Assembly. He continued to be involved in politics and Islamic groups during the Japanese occupation and the ensuing national revolution. Following the end of the war, he was appointed Minister of Religious Affairs. As a minister, he oversaw educational and institutional reform, growing in prominence within the Muhammadiyah. He also served as deputy chairman of the organization under several different leaders before being chosen as its chairman in late 1968. He died several days later. (Full article...)
Credit:American Colony Jerusalem (edited by Durova)
Image 3A young woman from Ramallah, c. 1898-1914. Until the 1940s, women of Palestine wore elaborate handcrafted garments. The creation and maintenance of these items played a significant role in their lives. A knowledgeable observer could determine a woman's village of origin and social status from her clothing. The circular band near this woman's forehead is a ring of coins made from a portion of her dowry money, and indicates that she is unmarried.
Image 4The Sixty Dome Mosque is a medieval mosque located in Bagerhat, Bangladesh, built by Muslim saint Khan Jahan Ali in mid 15th century. This unique masonry mosque with 81 domes (including 4 corner domes) is a UNESCO world heritage site.
Image 6The Tughra (طغراء) of Mahmud II. A tughra is a Turkish paisley-like calligraphicseal or signature used at the beginning of sultans' decrees. These colorful emblems incorporated the ruler's name and title in intricate vegetal inscriptions designed by neshanis, or court calligraphers. Parallel to the Europeansignet, tughras often appeared on coins and stamps of the Ottoman Empire.
Credit:American Colony (Jerusalem) Photo Depart.
Image 7A Bedouin woman in Jerusalem, sometime between 1898 and 1914, dressed in Palestinian costume, the traditional clothing worn by Palestinians. Many of the handcrafted garments were richly embroidered and the creation and maintenance of these items played a significant role in the lives of the region's women. Until the 1940s, traditional Palestinian costumes reflected a woman's economic status, whether married or single, and the town or district of origin, and a knowledgeable observer could glean such information from the fabric, colors, cut, and embroidery motifs (or lack thereof) in a given woman's apparel.
Image 12The Faisal Mosque (Urdu: فیصل مسجد) is a mosque located in Islamabad, Pakistan. It is Located on the foothills of Margalla Hills in Islamabad, the mosque features a contemporary design consisting of eight sides of concrete shell and is inspired by a Bedouin tent, and is considered to be the city's main Landmark.
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