Islam at 250最新文献

Muck and Brass: The Context for Analysing Early Imāmī Legal Doctrine 淤泥与黄铜:分析早期Imāmī法律主义的语境

Islam at 250 Pub Date : 2020-05-14 DOI: 10.1163/9789004427952_008

R. Gleave

{"title":"Muck and Brass: The Context for Analysing Early Imāmī Legal Doctrine","authors":"R. Gleave","doi":"10.1163/9789004427952_008","DOIUrl":"https://doi.org/10.1163/9789004427952_008","url":null,"abstract":"In the Shīʿī ḥadith corpus there are some reports about the legality of selling excrement. This was clearly not simply a theoretical issue. Dung is, of course, a fertilizer for crops and a fuel to heat houses and baths. Therefore, trade in excrementmight be thought of as having a useful, public benefit. However, the excrement of some animals (according to most schools, those animals whose flesh is forbidden) is deemed impure, and creates legal questions. Can one use this impure excrement as a fertilizer (that is, will the excrement’s impure status somehow affect the crop)? Is there something legally problematic about using it as fuel to heat houses? Can one buy (and, conversely, can one sell) these impure forms of excrement, given that there is a general prohibition on buying and selling impure substances? In later Islamic periods, these legal questions gave rise to debates, perhaps the best known of which was the exchange of treatises between the famous Yemeni hadith scholar Muḥāmmad al-Shawkānī (d. 1250/1839) and other scholars, given the commonpractice of Jews collecting human excrement as part of their duties as a non-Muslim subjects of aMuslim government.1 In the Shīʿī corpus, all the reports relating to the sale of excrement are traced to Jaʿfar al-Ṣādiq (d. 148/765), the sixth Shīʿī Imam and supposed progenitor of the Shīʿī legal system. The reports do not, at first glance, appear consistent. The earliest recorded report is found in al-Kāfī of al-Kulaynī (d. 329/941), the text of which runs as follows:","PeriodicalId":441802,"journal":{"name":"Islam at 250","volume":"26 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-05-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127475417","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}

引用次数: 0

Muslim Tradition: Theory vs. Usage. The Definition (ḥadd) and the Usage (istiʿmāl) in Sunnī Hadith Science in the Tenth and Eleventh Centuries CE 穆斯林传统:理论vs.用法。公元10世纪和11世纪《圣训科学》中的定义(ḥadd)和用法(isti ā māl)

Islam at 250 Pub Date : 2020-05-14 DOI: 10.1163/9789004427952_005

A. Hilali

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引用次数: 0

The Curious Case of Early Muslim Hair Dyeing 早期穆斯林染发的奇特案例

Islam at 250 Pub Date : 2020-05-14 DOI: 10.1163/9789004427952_011

Ahmed El Shamsy

{"title":"The Curious Case of Early Muslim Hair Dyeing","authors":"Ahmed El Shamsy","doi":"10.1163/9789004427952_011","DOIUrl":"https://doi.org/10.1163/9789004427952_011","url":null,"abstract":"Toward the end of his life, Aḥmad b. Ḥanbal (d. 241/855), the hadith expert, jurist, and paragon of Sunni piety, received a sick visit from a group of people, among them an older man with dyed hair. Upon seeing the man, Aḥmad declared, “How it delights me to see an old man with dyed hair!” Then he mentioned someone who was not present and asked, “Why does he not dye [his hair]?” The visitors answered, “He is ashamed.” Aḥmad exclaimed in exasperation, “God be praised; [it is] a tradition from the Prophet!”1 On another occasionAḥmad catalogued the hair-dyeing practices of hadith scholarswhom he personally knew: of the sixty-nine scholars he mentioned, forty-eight dyed their hair and twenty-one did not.2 Aḥmad b. Ḥanbal was by no means the only hadith scholar with a keen interest in hair dyeing: ʿAbd al-Razzāq alṢanʿānī (d. 211/827) transmitted numerous hadith reports from his teacher Maʿmar b. Rāshid (d. 153/770) on the topic, and a generation after Aḥmad, Muḥammadb. Jarīr al-Ṭabarī (d. 310/923) dedicatedmore than sixty pages of his Tahdhīb al-āthār to citing and discussing reports relating to male hair dyeing (khiḍāb, ikhtiḍāb, ṣibāgh).3 (By “hair dyeing”we shouldunderstand, throughout this paper, the dyeing of grey or white hairs both on the head and in the beard.) This paper argues that the considerable volume of discussion in early hadith literature on the issue of men dyeing their hair can grant us significant insight into the logic of earlyMuslim identity and norm formation. The first to address","PeriodicalId":441802,"journal":{"name":"Islam at 250","volume":"81 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-05-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121683391","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}

引用次数: 0

Ibn Abī Isḥāq (d. ca. 125/743) and His Scholarly Network 伊本·阿布·Isḥāq(约125/743年)和他的学术网络

Islam at 250 Pub Date : 2020-05-14 DOI: 10.1163/9789004427952_003

M. Bernards

{"title":"Ibn Abī Isḥāq (d. ca. 125/743) and His Scholarly Network","authors":"M. Bernards","doi":"10.1163/9789004427952_003","DOIUrl":"https://doi.org/10.1163/9789004427952_003","url":null,"abstract":"The field of Arabic linguistics started in the second half of the first Islamic century with the study of the Arabic language (ʿArabiyya) in close connection with qurʾānic studies, and gradually developed into a technical, scientific endeavour of its own, covering Arabic grammar (naḥw), lexicography (lugha), as well as elaborate studies of poetry.1 Threemain hypotheses regarding the early development of Arabic grammar as a distinct specialisation have been espoused over the years. The traditional account tags the beginning of the study of Arabic grammar to Abū al-Aswad al-Duʾalī (d. ca. 69/688–689), a Basran judge (qadi) who “invented” the discipline at the instigation of the fourth caliph ʿAlī b. Abī Ṭālib (r. 35–40/656– 661): the influx of non-Arab Muslims, speaking Arabic, caused corruption of the language of the Qurʾān. Moreover, those who knew the text, the Prophet’s Companions, were passing away. Not only did the qurʾānic text require preservation, the do’s and don’ts of the Arabic language needed to be set down.2 Abū al-Aswad al-Duʾalī reportedly had written a few chapters on Arabic grammar.3 A second theory is that Arabic grammar was an innate Islamic specialisation that co-jointly evolved with Islamic law. Finally, a third thesis suggests","PeriodicalId":441802,"journal":{"name":"Islam at 250","volume":"8 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-05-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133960001","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}

引用次数: 0

Juynboll, al-Zuhrī, and al-Kitāb: About the Historicity of Transmission below the Common Link Level Juynboll, al- zuhri, and al-Kitāb:关于公共链接水平以下传播的历史性

Islam at 250 Pub Date : 2020-05-14 DOI: 10.1163/9789004427952_007

Pavel Pavlovitch

引用次数: 1

Ibn Ḥanbal’s Reconstruction of the Ṣaḥīfa of ʿAmr b. Shuʿayb: A Preliminary Assessment 伊本Ḥanbal对《阿姆鲁·卜·舒·卜》Ṣaḥīfa的重建:初步评价

Islam at 250 Pub Date : 2020-05-14 DOI: 10.1163/9789004427952_010

Scott C. Lucas

{"title":"Ibn Ḥanbal’s Reconstruction of the Ṣaḥīfa of ʿAmr b. Shuʿayb: A Preliminary Assessment","authors":"Scott C. Lucas","doi":"10.1163/9789004427952_010","DOIUrl":"https://doi.org/10.1163/9789004427952_010","url":null,"abstract":"One of Gautier H.A. Juynboll’s earliest articles was his 1972 contribution to Der Islam, “AḥmadMuḥammad Shākir (1892–1958) and his edition of Ibn Ḥanbal’s Musnad.” In it, he provided a positive assessment of this important edition of the Musnad and a helpful guide to Aḥmad Shākir’s commentary, especially regarding contemporary issues, that is dispersed throughout it. Juynboll’s admiration for the effort and creativity in Aḥmad Shākir’s hadith criticism is explicit in the article, along with his observation that Shākir did not deviate “one inch from orthodox Islamic scholarship.”1 It also was prescient for Juynboll, in 1972, to predict that “Orthodox Islamic tradition criticism may ... eventually helpWestern scholars in their research into Muslim traditions.”2 During the 1990s the project left incomplete by Shaykh Shākir was undertaken afresh under the general editorship of Shuʿayb al-Arnaʾūṭ (1928–2016) and a team of editors, which resulted in amagnificent 45-volume edition (with an additional 5 volumes of indices) of Ibn Ḥanbal’s (d. 241/855) Musnad.3 Just as Juynboll recognised the great value of Shākir’s edition, with its extensive internal and external cross-referencing, evaluation of the reliability of each hadith, and commentary, the Arnaʾūṭ edition is extraordinarily useful for its unparalleled cross-referencing and commentary, drawing on myriad sources and vast erudition. Thus, in this edited volume, it seems especially appropriate to analyse a small section of this significant early collection of hadiths.","PeriodicalId":441802,"journal":{"name":"Islam at 250","volume":"72 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-05-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129499947","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}

引用次数: 0

The Theory and Practice of Hadith Criticism in the Mid-Ninth Century 九世纪中期圣训批评的理论与实践

Islam at 250 Pub Date : 2020-05-14 DOI: 10.1163/9789004427952_006

C. Melchert

引用次数: 0

“Will You Not Teach ruqyat al-namla to This (Woman) …?”: Notes on a Hadith’s Historical Uncertainties and Its Role in Translations of Muḥammad “你不把ruqyat al-namla教给这个(女人)吗?”:《关于圣训的历史不确定性及其在Muḥammad翻译中的作用的注释》

Islam at 250 Pub Date : 2020-05-14 DOI: 10.1163/9789004427952_012

Aisha Geissinger

{"title":"“Will You Not Teach ruqyat al-namla to This (Woman) …?”: Notes on a Hadith’s Historical Uncertainties and Its Role in Translations of Muḥammad","authors":"Aisha Geissinger","doi":"10.1163/9789004427952_012","DOIUrl":"https://doi.org/10.1163/9789004427952_012","url":null,"abstract":"In the course of his biographical entry for Ḥafṣa bt. ʿUmar b. al-Khaṭṭāb (d. ca. 45AH/665CE), Ibn Saʿd (d. 230/845) recounts a number of traditions. Many of these deal with her father ʿUmar’s efforts to find her a husband after she had become widowed, and aspects of her apparently rather tumultuous marriage to Muḥammad. Among the ḥadīths that Ibn Saʿd relates is the following: “... The Messenger of God visited Ḥafṣa, and with her was a woman—she was called al-Shifāʾ—performing an incantation against namla.1 He said, ‘Teach it to Ḥafṣa.’ ”2 Another version of this hadith appears in the Muṣannaf ʿAbd al-Razzāq (d. 211/826) with the following wording: “... The Prophet said to a woman, ‘Will you not teach ruqyat al-namla3 to this (woman)’—he meant Ḥafṣa, his wife—‘just as you taught her writing?’ ”4 What does this tradition (henceforth, “the ruqyat al-namla tradition”) “mean”? It can be fairly described as both reasonably well known today, yet at the same time quite obscure. This hadith has been quoted or alluded to fairly often in conservative Sunni Muslim discourses about women’s roles since the nineteenth century CE until the present. When the point at issue in such discourses relates in some way to women’s education, it is often employed as a proof-text testifying to Ḥafṣa’s literacy, and the Prophet’s approval of that.5 In","PeriodicalId":441802,"journal":{"name":"Islam at 250","volume":"39 3","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-05-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"120824691","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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The Maghreb and al-Andalus at 250 H: Rulers, Scholars and Their Works 公元250年的马格里布和安达卢斯 H:统治者、学者和他们的作品

Islam at 250 Pub Date : 2020-05-14 DOI: 10.1163/9789004427952_004

Maribel Fierro

{"title":"The Maghreb and al-Andalus at 250 H: Rulers, Scholars and Their Works","authors":"Maribel Fierro","doi":"10.1163/9789004427952_004","DOIUrl":"https://doi.org/10.1163/9789004427952_004","url":null,"abstract":"In the Annals de Saint Gall, under the year 725, mention is made of the Saracens having crossed the Pyrenees, but there is no mention of their landing in the Iberian Peninsula in 711, a year that Spanish schoolchildren today learn by heart in the History of Spain class.1 This is one of those cases in which a date that is significant for some people at a certain time, means nothing to others during other periods. What about the year 250/864–865? Do the main literary sources related to the Islamic West that we have for that period—chronicles and biographical dictionaries—single that year out for any reason?Could this date serve tomark influential trends then taking shape in societies that were immersed in the process of Islamization, especially in the urban centres? An eighth/fourteenthcentury annalistic chronicle, the Dhikr bilād al-Andalus, does not mention this year at all.2 An earlier and more extensive chronicle, Ibn ʿIdhārī’s al-Bayan al-mughrib, on the other hand, refers to it as the year in which a number of noteworthy events took place.3 In Aghlabid Ifrīqiya, Abū al-Gharānīq Muḥammad b. Aḥmad b. Muḥammad b. al-Aghlab (r. 250–261/863–875) became the new emir in this year.4 He was known as Abū al-Gharānīq because of his passion for hunting cranes (Ar. gharānīq) which led him to incur extravagant expenses in pursuit of that pas-","PeriodicalId":441802,"journal":{"name":"Islam at 250","volume":"53 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-05-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127443651","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}

引用次数: 0

Hadith as Adab: Ibn Qutayba’s Chapter on Hadith in His ʿUyūn al-Akhbār 圣训:伊本·古泰巴在他的圣训Uyūn al-Akhbār中的章节

Islam at 250 Pub Date : 2020-05-14 DOI: 10.1163/9789004427952_014

G. V. Gelder

{"title":"Hadith as Adab: Ibn Qutayba’s Chapter on Hadith in His ʿUyūn al-Akhbār","authors":"G. V. Gelder","doi":"10.1163/9789004427952_014","DOIUrl":"https://doi.org/10.1163/9789004427952_014","url":null,"abstract":"Ibn Qutayba (d. 276/889)1 was a versatile religious scholar (ʿālim) as well as a man of letters (adīb), who wrote seminal and voluminous works on religious and literary topics. His main books on Hadith,2 Taʾwīl mukhtalif al-ḥadīth and Gharīb al-ḥadith, are standardworks in the field. Here, however, I will deal with his main work in the field of adab, indeed a seminal work of adab: his ʿUyūn alakhbār. This is a kind of literary anthology, characterised by Gérard Lecomte as “a large compendiumof adab, on a number of apparently secular subjects”. It is true that these subjects are mainly secular, but the word “apparently” suggests that the book also contains non-secular material. And indeed, religion is by no means absent and is in fact apparent enough to any casual glance; one can safely say that none of its tenmainparts, or “books”, is devoid of religious topics. The fifth of these is entitled Kitāb al-ʿilm wa-l-bayān. Bayān, “clear exposition”, refers to eloquence and fine style; the section on bayān deals with poetry and speeches, many of the latter being religious sermons. The preceding section on ʿilm is about “knowledge”, with quotations from Plato, Hippocrates, Christ, Indian and Persian sages, and Muslim worthies such as ʿUmar b. al-Khaṭṭāb (d. 23/644); there follow brief chapters on the Qurʾān, on Hadith, on speculative theology (kalām) and heresy, after which Book Five continues with matters of language and style. But as one can expect in adab anthologies there is no sustained discussion, merely a string of anecdotes and sayings, interspersed with poetry.","PeriodicalId":441802,"journal":{"name":"Islam at 250","volume":"2 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-05-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129345333","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}

引用次数: 0