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Hilāl b. al-Muḥassin b. Ibrāhīm al- Ṣābiʾ, his position and era:

secretary and writer of the Buwayhid period, belonging to a family of Sabean scholars and secretaries which had come from its native Ḥarrān to settle in Bag̲h̲dād

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refs"] = { ioo : function() { return true; } } Encyclopaedia of Islam, Second Edition Search Results: Prev | 8 of 454 | Next <span>Hilāl b. al-Muḥassin b. Ibrāhīm al- Ṣābiʾ (543 words) , secretary and writer of the Buwayhid period, belonging to a family of Sabean scholars and secretaries which had come from its native Ḥarrān to settle in Bag̲h̲dād and which included among its members the historian T̲h̲ābit b. Sinān. Hilāl’s grandfather, Abu Isḥāḳ Ibrāhīm [see al-ṣābiʾ ], was director




#filosofia #górgias #platão
Sócrates-É que o maior dos males é com eter alguma injustiça. Polo - Esse é o maior? Não é sofrer injustiça? Sócrates - De forma alguma. Polo - Então, preferirias sofrer alguma injustiça a praticá-la? Sócrates - Por meu gosto, nem uma coisa nem outra; porém, se me visse obrigado a optar entre praticar alguma injustiça ou sofrê-la, preferiria sofrê-la, não praticá-la.
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#filosofia #górgias #platão
Sócrates - É como digo, Polo; considero feliz quem é honesto e bom, quer seja homem, quer seja mulher; o desonesto e mau é infeliz.
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#filosofia #górgias #platão
Que é isso, Polo, estás rindo? Será essa uma nova modalidade de refutação, rir de alguém que afirm a alguma coisa, sem opor-lhe qualquer argumento? Polo - Não te consideras refutado, Sócrates, depois de afirmares coisas que nenhum homem poderia admitir? Basta perguntares a qualquer dos presentes
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Flashcard 1715063622924

Question
Hilāl b. al-Muḥassin b. Ibrāhīm al- Ṣābiʾ, his position and era:

[...] which had come from its native Ḥarrān to settle in Bag̲h̲dād

Answer
secretary and writer of the Buwayhid period, belonging to a family of Sabean scholars and secretaries

statusnot learnedmeasured difficulty37% [default]last interval [days]               
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Hilāl b. al-Muḥassin b. Ibrāhīm al- Ṣābiʾ, his position and era: secretary and writer of the Buwayhid period, belonging to a family of Sabean scholars and secretaries which had come from its native Ḥarrān to settle in Bag̲h̲dād

Original toplevel document

Unknown title
refs"] = { ioo : function() { return true; } } Encyclopaedia of Islam, Second Edition Search Results: Prev | 8 of 454 | Next <span>Hilāl b. al-Muḥassin b. Ibrāhīm al- Ṣābiʾ (543 words) , secretary and writer of the Buwayhid period, belonging to a family of Sabean scholars and secretaries which had come from its native Ḥarrān to settle in Bag̲h̲dād and which included among its members the historian T̲h̲ābit b. Sinān. Hilāl’s grandfather, Abu Isḥāḳ Ibrāhīm [see al-ṣābiʾ ], was director







One of the primary mechanisms for forming Abbasid society and literature was the literary gathering or salon (sg. mujālasa, pl. mujālasāt). These mujālasāt enabled people in new venues and ways to inherit, borrow, adjust, and share cultural knowledge. The types of knowledge that were most relevant to these mujālasāt were specifically in the Arabic language.
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In Abbasid literary salons dīn taught mortals what God expects, but adab taught them the manners, sensitivities, and the verbal arts of charm (ẓarf) and sociability (muʾānasa) that human beings expect. This humanistic knowledge—not of divine but of social salvation—is the focus of Samer's book, along with the social practices that surround its performance in mujālasāt.
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Flashcard 1715071225100

Question
Arabic for the verbal art of charm?
Answer
(ẓarf)

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In Abbasid literary salons dīn taught mortals what God expects, but adab taught them the manners, sensitivities, and the verbal arts of charm (ẓarf) and sociability (muʾānasa) that human beings expect. This humanistic knowledge—not of divine but of social salvation—is the focus of Samer's book, along with the social practices that

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Flashcard 1715073584396

Question
Arabic for the verbal art of sociability?
Answer
(muʾānasa)

statusnot learnedmeasured difficulty37% [default]last interval [days]               
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In Abbasid literary salons dīn taught mortals what God expects, but adab taught them the manners, sensitivities, and the verbal arts of charm (ẓarf) and sociability (muʾānasa) that human beings expect. This humanistic knowledge—not of divine but of social salvation—is the focus of Samer's book, along with the social practices that surround its performance i

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