{"title":"The Impact of Maghribi Ḥadīth Commentaries on the Mashriq","authors":"Khaoula Trad","doi":"10.1515/9783110713305-008","DOIUrl":"https://doi.org/10.1515/9783110713305-008","url":null,"abstract":"Within twenty years of the prophet Muḥammad’s death, Islam fanned out westward,1 beginning with Ifrīqiya2 until reaching the Iberian Peninsula in 92 H/ 711 CE.3 From Kairouan to Fez and on to Córdoba, these lands were to remain strongly interconnected, despite the changes of dynasties and the historical events that would push the two shores of the western Mediterranean to confront one another4 and at times to each consider the other part as the enemy.5 Al-Maghrib al-ifrīqī and al-Maghrib al-andalusī6 formed a nucleus of a geographical, social, cultural and religious convergence. The conquest was not only a territorial and political expansion, but also a specifically religious and ideological one, and so the spread of Islam brought with it the development and flourishing of the Islamic sciences, including ʿulūm al-ḥadīth and in particular the genre of ḥadīth commentaries. In this context, the present contribution intends to shed light on how ḥadīth collections were introduced into the Islamic West, how they were received, how Maghribi scholars dealt with them, and, accordingly, how the Maghrib came to be considered as dār ḥadīth. In addition, I will dedicate a section to the leadership of the Maghrib vis-à-vis the ḥadīth literature dealing with commentaries. As indicated in the title, the central purpose of this study is to highlight the importance of Maghribi ḥadīth commentaries and their impact on the Mashriq. I will take the","PeriodicalId":198010,"journal":{"name":"The Maghrib in the Mashriq","volume":"35 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-01-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115515128","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Andalusi Romance Terms in Kitāb al-Simāt fī asmāʾ al-nabāt, by al-Suwaydī of Damascus (d. 690 H/1291 CE)","authors":"J. Amieva","doi":"10.1515/9783110713305-012","DOIUrl":"https://doi.org/10.1515/9783110713305-012","url":null,"abstract":"The circumstances surrounding the emergence of Arabic pharmacology, and its development within the broad geographical framework of the medieval Islamic world, left a lasting mark on the discipline’s terminology, and in particular regarding medicinal substances and the terms used to designate them. Without going into great detail, it is worth mentioning a few of the most relevant events and factors in this historical and scientific process. The most important of these phenomena is the translation into Arabic of Dioscorides’ De Materia Medica, enabling the work to be transmitted and commented on across the Arab world.1 Likewise, it is important to recall that Islam incorporated a number of pharmacological traditions, which brought with them new drugs that had been unknown to the Greeks and, in turn, new names to designate them. Along the same lines, we must bear in mind the process by which pharmacology was established, cultivated and developed across the widely diverse set of regions, peoples and languages with which the Arab-Islamic world entered into contact, a process which would reach its culmination in al-Andalus.2 The linguistic impact of this process was immense, involving a major influx of new medical terms from the most disparate array of regions and languages. Even the names of simple medicines (asmāʾ al-adwiya al-mufrada) were so diverse that, in the words of Max Meyerhof, “n’a pu manquer de déconcerter les médecins du moyen âge arabe”.3 As such, there was a pressing need to make sense of this great mass of foreign terms, and to identify these drugs and medicines being referred to by the strangest of names. The desire to reduce this mosaic to a set of known terms gave rise among Arab writers to a concern with linguistics, and more specifically lexicography. This concern is clear in the medieval pharmacological literature, where","PeriodicalId":198010,"journal":{"name":"The Maghrib in the Mashriq","volume":"33 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-01-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114448608","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Andalusi Scholars on Qurʾānic Readings in the Islamic East: The Case of Abū al-Qāsim al-Shāṭibī (538–590 H/1143–1194 CE)","authors":"Zohra Azgal","doi":"10.1515/9783110713305-009","DOIUrl":"https://doi.org/10.1515/9783110713305-009","url":null,"abstract":"In the 6th/12th century, the discipline of Qurʾānic sciences and Qurʾānic textual variants or readings (qirāʾāt) attracted a large number of Andalusi scholars (qurrāʾ) who taught in prestigious educational institutions (madrasas) in both Damascus and Cairo. Medieval biographical dictionaries devoted to Andalusi scholars clearly show the predominance of the discipline of Qurʾānic readings both in their training and in their teaching activities, while Eastern scholars seem to have devoted more attention to ḥadīth transmission.1 The oldest mention of the teaching of Qurʾānic readings in al-Andalus dates back to the 4th/10th century, with the presence of Abū al-Ḥasān al-Anṭākī (d. 377 H/987 CE) in Córdoba from 352 H/963 CE onwards, invited by the Umayyad caliph al-Ḥakam II al-Mustanṣir bi-llāh to train the inhabitants of al-Andalus in the science of the qirāʾāt. Ibn al-Faraḍī (d. 403 H/1013 CE) tells us that he was the best in this field and that no one equaled him in his time. Abū ʿAmr al-Dānī (d. 444 H/1053 CE) learned Qurʾānic readings from one of his students, ʿUbayd Allāh b. Salama.2 Despite this relatively late occurrence in the Andalusi religious context, the study of Qurʾānic readings grew exponentially between the 4th/10th century and the 6th/12th century, the latter century having the largest number of specialists in this domain, as testified by Ibn al-Abbār (d. 658 H/1260 CE) in his bio-bibliographical dictionary (Fig. 1).3 Thus, in just over a century, owing to a substantial number of Andalusi scholars receiving their training not only in al-","PeriodicalId":198010,"journal":{"name":"The Maghrib in the Mashriq","volume":"85 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-01-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126238753","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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