41. Ibn Al - OmniMedicalSearch.com - Ibn Al Abu lHasan Ali ibn Abd al-Rahman ibn yunus ibn yunus s full name isAbu l-Hasan Ali ibn Abd al-Rahman ibn Ahmad ibn yunus al-Sadafi http://www.omnimedicalsearch.com/query.php?pge=Ibn Al

42. Yunus Abu lHasan ibn yunus. Born 950 in Egypt Died 1009 in Fustat, Egypt. http://intranet.woodvillehs.sa.edu.au/pages/resources/maths/History/Yns.htm

43. AMU CHMA NEWSLETTER #24 (11/16/00) Armin Wittstein Die von ibn Junis in Kairo beobachteten Mond und Azimuten nachdem arabischen Text der haekimitischen Tafeln des ibn yunus (131-149). http://www.math.buffalo.edu/mad/AMU/amu_chma_24.html

AMUCHMA-NEWSLETTER-24 Chairman: Paulus Gerdes (Mozambique) Secretary: Ahmed Djebbar (Algeria) Members: Cyprien Gnanvo (Benin) Nefertiti Megahed (Egypt) Mohamed Aballagh (Morocco) Abdoulaye Kane (Senegal) David Mosimege (South Africa) Mohamed Souissi (Tunisia) David Mtwetwa (Zimbabwe) Associate Members: TABLE OF CONTENTS Fifth PAN-AFRICAN CONGRESS OF MATHEMATICIANS Objectives of AMUCHMA Meetings, exhibitions, events Current Research Interests ... Have you read? - 2nd web page Announcements - 2nd web page Addresses of scholars and institutions mentioned in this newsletter - 2nd web page New recipients - 2nd web page THANKS TO SIDA-SAREC Suggestions Do you want to receive the next AMUCHMA-Newsletter AMUCHMA-NEWSLETTER website ... back to AMUCHMA ONLINE Fifth PAN-AFRICAN CONGRESS OF MATHEMATICIANS During the Fifth Pan-African Congress of Mathematicians (Cape Town, South Africa, 23-28 January 2000), the General Assembly of the African Mathematical Union analysed the activities of the AMU during the last five years, and elected the members of the new Executive Committee and the chairpersons of the AMU Commissions. The new Executive Committee of the AMU has the following composition: President: Prof. Jan Persens (South Africa)

44. History Of Islamic Science - The Time Of Abu-l-wafa Abul-Hasan Ali ibn Abi-l-Rijal al-Saibani al-Katib al-Maghribi ibn yunus Abu HasanAli ibn abi Sa id Abd al-Rahman ibn Ahmed ibn yunus (or ibn yunus) al-Sadafi http://www.islamtomorrow.com/science/Arabic (or Islamic) Influence On the Histor

History of Islamic Science 6 Based on the book Introduction to the History of Science by George Sarton (provided with photos and portraits) Edited and prepared by Prof. Hamed A. Ead These pages are edited by Prof. Hamed Abdel-reheem Ead, Professor of Chemistry at the Faculty of Science -University of Cairo, Giza, Egypt and director of the Science Heritage Center E-mail: ead@frcu.eun.eg Web site: http://www.frcu.eun.eg/www/universities/html/hamed2.htm Back to Islamic Alchemy The Time of Al-Biruni First Half of Eleventh Century Muslim Mathematics and astronomy It is almost like passing from the shade to the open sun and from a sleepy world into one tremendously active. For the sake of convenience, I divide Muslim mathematicians into three groups: those of the West, those of Egypt, who occupied, so to speak, an intermediate position, and those of the East. This is also a logical division, for though communications between the eastern and western ends of the Islam were frequent (there were a number of itinerant scholars to whom the universality of Islam seems to have been a continual provocation to move on from place to place), it is clear that local influences were felt more constantly and to greater advantage. I named these Eastern mathematicians, as well as possible, in chronological order. This does not, perhaps, bring out with sufficient clearness the full complexity of their activities. In the first place, observe that, I did not mention a single astrologer; only one named in this section flourished not in the East, but in the orthodox Tunis, where there was much less freedom of thought. In the second place, if we leave out of account the astronomical work, which was determined by practical necessities, we find that there were two distinct streams of mathematical thought: the one theoretical represented by Ibn al-Husain, Abu-l-Jud, and al-Karkhi, the other, more practical, represented by al-Nasawi and Ibn Tahir. Al-Biruni and Ibn Sina can not be included in that classification, for they were equally in the most abstruse and in the most practical questions; they had no contempt for humble means, for there are no small matters for great minds.

45. History Of Islamic Science - The Time Of Abu-l-wafa astronomy (the two others being due to ibn yunus, first half RABI ibn ZAID Rabi ibnZaid alUsquf Muslim Medicine. AHMED AL-TABARI Abu-l-Hasan Ahmed ibn Mohammed http://www.islamtomorrow.com/science/Arabic (or Islamic) Influence On the Histor

History of Islamic Science 5 Based on the book Introduction to the History of Science by George Sarton (provided with photos and portraits) Edited and prepared by Prof. Hamed A. Ead These pages are edited by Prof. Hamed Abdel-reheem Ead, Professor of Chemistry at the Faculty of Science -University of Cairo, Giza, Egypt and director of the Science Heritage Center E-mail: ead@frcu.eun.eg Web site: http://www.frcu.eun.eg/www/universities/html/hamed2.htm Back to Islamic Alchemy The Time of Abu-l-Wafa Second Half of Tenth Century The period which we have just tried to analyze, and then to reconstruct, was on the whole one of comparative rest. There was no retrogression, but the advance of mankind, which had been so vigorously accelerated during the ninth century through the youthful energy of Islam, was then distinctly slowed up. It is not the first time that we thus witness a momentary quieting down of human activity; on the contrary, we have already had occasion to observe many such periods of fallow. e. g., the first half of the second century B. C., the second half of the fifth, the second half of the sixth, the second half of the seventh, the first half of the eighth. But in each case the slowing up was followed by a new acceleration. To come back to the second half of the tenth century, we shall see presently that it was a period of renewed activity in almost every field; the partial fallowness of the first half of the century was thus amply rewarded by more abundant crops and mankind was able to make a few more leaps forward.

46. [HM] Fifth Pan-African Congress Of Mathematicians By Gloria nach dem arabischen Text der haekimitischen Tafeln des ibn yunus (131149). astronomiques des Arabes composé au treizième siécle par Abu l-Hasan Ali al http://mathforum.org/epigone/historia_matematica/whangjancrix

The Math Forum discussions have moved. You will be redirected momentarily. Historia-Matematica Please update your bookmarks.

47. Imamate Isra il ibn yunus ibn Abi Ishaq asSabi i Abu Yusuf al-Kufi (162); 26. Seventh Imam Abu l-Hasan al-Awwal, MUSA al-Kazim, son of Ja far as-Sadiq (as), http://www.al-islam.org/imamate/2.htm

Subject Index Search Announcements Feedback Imamate Part II - The Shi'ite Point of View 5. THE NECESSITY OF IMAMATE AND THE QUALIFICATIONS OF AN IMAM A. Necessity of Imamate FROM THE Shi'ite point of view, the institution of Imamate is necessary, according to reason. It is lutf (grace) of Allah which brings the creature towards obedience and keeps him away from disobedience, without compelling the creature in any way. It has been proved in the Shi'ite theology that lutf is incumbent on Allah. When Allah orders that man to do something yet is aware that man cannot do it or that it is very difficult without His assistance, then if Allah does not provide this assistance, He would be contradicting His own aim. Obviously, such negligence is evil according to reason. Therefore lutf is incumbent on Allah. Imamate is a lutf , because as we know when men have a chief ( ra'is ) and guide ( murshid ) whom they obey, who avenges the oppressed of their oppressor and restrains the oppressor, then they draw nearer to righteousness and depart from corruption. And because it is a lutf , it is incumbent on Allah to appoint an Imam to guide and lead the ummah after the Prophet.

48. Phoenicia, Phoenician Christians, The First Converts Outside The Jews Abu Bishr Matta ibn yunus alQanna i, who translated Aristotle s Poetica. eg, Abu l-Hasan Sa id ibn Amr-ibn-Sangala, who occupied the position of http://phoenicia.org/xtian.html

A Bequest Unearthed Phoenicia Encyclopedia Phoeniciana Phoenician Christians, The First Converts Outside the Jews Visit other 1,000 pages on the Phoenicians Search Phoenicia Get a Search Eine For Your Site TRANSLATE this page The Phoenicians were the first converts to Christianity after the Jews; and the bishops of major Phoenician (Lebanese) cities today still carry the honorary title, Metropolitan of Phoenicia Maritima Introduction Jesus visits Phoenicia Phoenicians First Converts to Christianity Apostles visit Phoenicia Saint Peter designates Phoenician Bishops Persecutions: Phoenician Christian celebrate Roman tolerance of Christianity Constantine's Letter to the Council at Tyre Empress Helena and Jesus' visit to Maghdoushe Advent of Islam and Christians of the East ... How Greek Science Passed to the Arabs , recent persecution ( 1800's Massacres ) and decimation of the Assyrian Christians Phoenician Christian dispersion and refuge in Mount Lebanon and Cyprus Introduction The Phoenician Church is one of the most ancient or the original churches which came into being during the Apostolic Age. Early Church Fathers and scholars left written accounts of the valiant spirit which early Phoenician Christians maintained in their new faith. At the beginning of Christ's ministry, and later during the beginning of Apostolic evangelization, the new faith was reserved for the Jews. Nevertheless, Phoenicians of all walks of life accepted the new faith and the Church recognized them as valid Christians particular after the first council of Jerusalem.

49. Answering Bahaullah / Baha U Llah And The Bahai / Baha I Faith ibn Asakir quoted yunus ibn Maysara ibn Halbas as saying that the Prophet had Abu lHasan Ali ibn Habib Al-Mawardi, Al-Ahkam Al-Sultaniya (Mustafa http://www.geocities.com/Pentagon/3016/jerusalem.htm

Jerusalem By Dr Abd al-Fattah El-Awaisi, Lecturer in Arabic and Islamic Studies, University of Stirling. Hence, this study is an attempt to offer a glimpse of the Islamic perspectives on Jerusalem. It depends on the Holy Quran and the commentaries on it, as well as books of the Prophet Muhammad's traditions, Islamic historical sources and other sources or secondary references. It should be noted that this study is not a study of the history of Jerusalem. This study deals with the reasons for Muslims' having close links with Jerusalem, their intense concern for it, and their action to save, care for and preserve it, by demonstrating Jerusalem's special character, moral qualities and status in Islam. The researcher has endeavoured - in his interpretation, analysis and clarification of this history - to concentrate on, and look with complete openness at, the main events and focus on them all without confining himself to a part of them. He has also tried to have a comprehensive, realistic view of these events. He has followed a scientific historical methodology. He has dealt with subjects according to the historical course of events, so as to be able to analyse causes, factors, circumstances and historical data. He has divided this study into two sections: The status of Jerusalem in Islam The manifestations of this status The Status of Jerusalem in Islam Jerusalem is regarded as a distinctive - if not the most distinctive - place on the Earth that differs it from any other places. This is because God has set it apart from all other places on Earth, specially honouring and glorying it. God has mobilised the souls, feelings and emotions of believers, attached their hearts to Jerusalem and made them yearn towards it. Jerusalem has been linked to the Muslims' faith, and it has come to represent a living image in their minds and conception as a result of the numerous verses that were revealed about it in the Holy Quran, and because of the frequency with which the Prophet Muhammad spoke about it, enumerating its virtues and special features.

50. Authentic Islaamic 'Aqeedah & What Opposes It Shaikh Maalik asked shaikh Rabia ibn Abu AbdurRahmaan, Surah yunus Verse 18.In this Ayaat He, far is He from imperfection states that worship of http://www.geocities.com/Athens/Olympus/9958/creed1.html

Praise be to Allaah The One, Prayers and Peace be upon the Prophet and after that his family and his Companions. After that : And who-so-ever rejects faith, then fruitless is his work, and in the Hereafter he will be Among the losers. The Exalted says : And indeed it has been revealed to you (O Muhammad as it was to those before you (saying) : If you join others in worship with Allaah (then) surely (all) your deeds will be in vain and you will certainly be among the losers. Their are many Ayaat with this meaning. The evidences in the clear Book of Allaah and in the Sunnah of His truthful Messenger upon whom be the best of the prayers and peace from his Lord, show the authentic 'Aqeedah which is briefly Imaan in Allaah, His Angels, His Books, His Messengers, the last day and Destiny good and bad, so this is the six fundamentals of the authentic 'Aqeedah which were revealed in the Book of Allaah the Almighty, and what Allaah dispatched his Messenger with Muhammad on whom is the prayers and peace. The versatility on these fundamentals is all what is obligatory with Imaan from the commands of the unseen. There is a lot of evidences combined with what Allaah informed His Messenger

51. Oumma.com : L’Islam En Toute Liberté Translate this page De même, le maqam du Nabi yunus (le prophète Jonas élevée en face du mausolée d’ibn’Arabi s Abu l-Hasan ’Ali al-Harawi, Guide des lieux de pèlerinage http://www.oumma.com/imprimer.php3?id_article=513

52. Republika Online - Http://www.republika.co.id dan logika di bawah bimbingan filsuf terkenal, Abu Bishr Matta ibn yunus. Kemudian Yahya ibn Adi, Abu Sulayman alSijistani, Abu l-Hasan Muhammad http://www.republika.co.id/suplemen/cetak_detail.asp?mid=5&id=156740&kat_id=105&

53. Gateway To Educational Materials - Browse A biography ofAbu l-Hasan Ali ibn Abd al-Rahman ibn yunus and his work...... Abu lHasan Ali ibn Abd al-Rahman ibn yunus. http://geminfo.org/browse/makesearch?past=keywords||*keywords|Eclipse||yes|Eclip

54. New Page 1 followers of the theologian abu l Hasan Ali ibn Ismail al Ash ari (ca. ibn yunus (died AD 1009) obtained the still more accurate figure of 1o in 70 http://www.asa3.org/ASA/PSCF/1994/PSCF3-94Aulie.html

Al-Ghazali Contra Aristotle: An Unforeseen Overture to Science In Eleventh-Century Baghdad Richard P. Aulie 3117 W Sunnyside #1 Chicago, IL 60625 From: PSCF (March 1994): 26-46. [?]The year was A.D. 1091, the city was Baghdad, and a thirty-three year-old scholar, whose reputation for Greek learning and religious piety had preceded him, was arriving by caravan from the east. His name was Abu Hamid Muhammad ibn Muhammad al Tusi al-Ghazali. He was born in Persia. He wrote and spoke Arabic. His religion was Islam. And what he wrote during the next four years played a definite, though unforeseen rôle in the origin of modern science. One Basic Idea It would seem far-fetched, would it not, that our everyday life of computers and DNA and research and all the rest would have anything imaginable to do with one particular person with a strange-sounding name, a name that few non-Muslims today have ever heard of, a person who lived nine centuries ago and in a society completely unlike our own? Ask any computer specialist today what good have the Middle Ages done for us. While his or her eyes glaze over, the answer likely will be "nothing." In a sense, this is the correct answer. So great is the gulf fixed between the medieval and the modern that we are not even aware that a transformation in thought has occurred, a transformation more revolutionary even than the coming of computers and DNA. What one, basic idea about the natural world most distinguishes our modern age from the medieval? Unless we have taken the time to look into the matter, we would be hard put either to say what this would be or why knowing would be of interest to anyone. Yet we conduct our everyday lives as though we knew.

55. HizmetBooks ibn noon, Ilyas, Alyasa , Dhu lkifl, Sham un, Ishmoil, yunus ibn Mata, One of them was Abu l-Hasan Ali al-Ashari (rahimah- Allahu ta ala), http://www.hizmetbooks.org/Belief_and_Islam/bprophet.htm

Select Book New Books Endless Bliss First Fascicle Endless Bliss Second Fascicle Endless Bliss Third Fascicle Endless Bliss Fourt Fascicle Endless Bliss Fifth Fascicle The Religion Reformers in Islam The Sunni Path Belief and Islam Proof of Prophethood Advice for the Muslim Answer to an Enemy of Islam Islam and Christianity Could not Answer Confessions of a British Spy Documents of the Right Word Why Did They Become Muslims? Ethics of Islam SAHÂBA ‘The Blessed’ Belief and Islam Index Chapter # Foreword BELIEF IN PROPHETS A prophet who brought a new faith is called a "Rasul" (messenger). A prophet who did not bring a new faith but invited people to the previous faith is called a "nabi" (prophet).(22) In the communication (tabligh) of commands and in calling the people to Allahu ta'ala's religion, there is no difference between a Rasul and a nabi. We have to believe that all prophets, without exception, were devoted and truthful. He who does not believe in one of them is regarded as not believing in any. The number of prophets ('alaihimu 's-salam) is not known. It is well known that they were more than 124,000. Among them, 313 or 315 were Rasuls; the six higher Rasuls among them, called Ulu'l'azm, were: Adam, Nuh (Noah), Ibrahim (Abraham), Musa (Moses), 'Isa (Jesus) and Muhammad Mustafa ('alaihimu 's- salatu wa 's-salam).

56. History Of Astronomy: Index Of Persons 1930); Young, Reynold Kenneth (18861977); Young, Thomas (1773-1829); Yukawa,Hideki (1907-1981); yunus, Abu l-Hasan ibn (950-1009) http://www.astro.uni-bonn.de/~pbrosche/persons/pers-index.html

History of Astronomy Persons History of Astronomy: Index of Persons A Aaronson, Marc (1950-1987) Abbadie, Antoine Thompson d' (1810-1897) Abbe, Cleveland (1838-1916) Abbe, Ernst (1840-1905) Abbon de Fleury [Abbo of Fleury; Albo; Albon Floriacensis] (c. 945-1004) Abbot, Charles Greeley (1872-1973) Abbott, Francis (1799-1883) Abbott, Francis (jnr) (1834-1903) Abel, Niels Henrik (1802-1829) Abell, George Ogden (1927 - 1983) Abetti, Antonio (1846-1928) Abetti, Giorgio (1882-1982) Abiosi [Abbiosi], Giovanni Battista [Jean-Baptiste] (fl. 1490-1520) Ablufarabius: see al-Farabi, Mohammed (ca. 870-950) Abney, Sir William de Wiveleslie (1843-1920) Abraham bar Hiyya Ha-Nasi [Abraham Ben Chaja [Chija]; Abraham Judaeus] (ca. 1070-1136(?)) Abraham Ben Dior [Ben David, Harischon; Josophat Ben Levi] (12th c.) Abraham ben Meir ibn Ezra: see Ezra, Abraham ben Meir ibn (1092-1167) Abraham Zachut (15th c.) Abu Abdallah al-Battani (868-929): see al-Battani Abu al-Hasan: see Ali Ibn Rabban al-Tabari (838-870) Abu Ali Hasan Ibn al-Haitham (965-1040): see al-Haitham Abu al-Nasr al-Farabi (870-950): see al-Farabi Abu Dschaasar Almansur (712-775) Abu Hamid al-Ghazali (1058-1128): see al-Ghazali Abu Mashar: see Albumazar (787-885) Abu Raihan al-Biruni (973-1048): see al-Biruni Abu'l Fida [Abulfeda], Ismail (1273-1331)

57. DODATEK A - CHRONOLOGICZNA LISTA NAJWA¯NIEJSZYCH MATEMATYKÓW 1003); Abd alJalil al-Sijzi (c. 970); Abu l-Hasan ibn yunus (950-1009);Abu Mahmud Hamid ibn al-Knidr al-Khujandi (d. c. 1000); Abu http://212.160.182.29/1024/materialy/historia/lista.htm

58. Yunus Abu lHasan Ali ibn Abd al-Rahman ibn yunus. ibn yunus s full name isAbu l-Hasan Ali ibn Abd al-Rahman ibn Ahmad ibn yunus al-Sadafi. http://202.38.126.65/mirror/www-history.mcs.st-and.ac.uk/history/Mathematicians/

59. IJ Index ibn Sina (Avicenna) (1965*), ibn Sinan, Ibrahim (688) ibn Tahir (947) ibn Tibbon,Jacob (198) ibn yunus, Abu lHasan (1312) ibn Yusuf Ahmed (660), Ibrahim, ibn http://202.38.126.65/mirror/www-history.mcs.st-and.ac.uk/history/Indexes/IJ.html

60. Chapter One: Commentary By Ibn 'Ajiba might and judgement, Reflect on the case of yunus when he informed his people of Shaykh Abdu sSalam ibn Mashish said to Abu l-Hasan. Abu l-Hasan! http://www.witness-pioneer.org/vil/Books/IA_Hikmah/hikamcom1.html

Click to subscribe to witness-pioneer mailing list Waking Aspiration ( Commentary on the Hikam by Ibn 'Ajiba Chapter One A feeling of discouragement when you slip up is a sure sign that you put your faith in deeds. Reliance on a thing means to lean on it and to put one's trust in it. Deeds are the actions of either the heart or the body. If an action is in harmony with the Shari'a, it is called obedience. If it is contrary to the Shari'a, it is called disobedience. The people of this science divide actions into three categories: actions of the Shari'a, actions of the Tariqa, and actions of Reality. This can be re-phrased as actions of Islam, actions of faith and actions of ihsan , or actions of worship, actions of slavedom and actions of pure slavedom, which is freedom. Or it can be referred to as the actions of the people of the beginning, the actions of the people in the middle and the actions of the people of the end. The Shari'a is that you worship Him; the Tariqa is that You aim for Him, and the reality is that you witness Him. You could also say that the Shari'a is putting the outward right, Tariqa is putting the conscience right, and the reality is putting the secret right. Putting the limbs right is achieved by three matters: tawba taqwa and rectitude. Putting hearts right is achieved by three matters: sincerity (

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