IF 0.3 2区 历史学 0 MEDIEVAL & RENAISSANCE STUDIES
Abdessamad Belhaj
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引用次数: 0

摘要

(共同的联系),他被认为是传达了一个特定的H’adyi’ā th的叙述者(第10页)。这种方法产生了有趣的结果,假设分析的H’adyi’H有许多不同的变体。Isnād-cum-matn的目的不是证明H ' o adir ' t的真实性。更确切地说,它试图在穆阿迈德的同伴和他们的继任者的时代建立一个可能的《阿达比》的流通。在古兰经ānic研究中,本卷的章节采用文献学来探索古兰经ān的起源及其解释。最后,对现代萨拉菲派主义的贡献使用了来自媒体研究和社会学的各种方法来揭示其话语及其意义。关于我们对早期传统的认识,每次研究都基于isnād-cummatnmoves向前分析了H ā adyi ā th语料库。在古兰经ānic领域的研究没有那么雄心勃勃。他们介绍了通过贡献者以前的工作所知道的训诂人物或观点。至于对伊斯兰运动的研究,作者提供了对激进的萨拉菲派主义本地化的见解,特别是它在互联网上的存在。这个版本的学术质量无可非议。然而,有几个音译错误没有得到纠正。例如,al-māghāzı ā应该是almaghāzı ā(第49页),al- dawi ā应该是al-dawāt(第292页),Rumh应该是Rumh ā(第449页)。更重要的是,没有详细的研究是这本书的一个缺点。H. Motzki的贡献与早期的伊斯兰教有关,而不是与现代萨拉费派和古兰经ānic研究有关。因此,邀请早期伊斯兰法律学的学者也不失为一个好机会。然而,总而言之,这本书有效地描述了许多穆斯林传统的发展(特别是H’adyi’s和古兰经ān研究),从它们的起源到它们在当今互联网辩论中的使用。这是一本学术性的、令人愉快的著作。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Kausalität in der Muʿtazilitischen Kosmologie: Das Kitāb al-Muʾaththirāt wa-miftāḥ al-muškilāt des Zayditen al-Ḥasan ar-Raṣṣāṣ (st. 584/1188)
(the common link), who is considered to be the narrator who transmitted a specific H ̇ adı̄th (p. 10). This method yields interesting results provided that the analysed H ̇ adı̄th has a number of different variants. Isnād-cum-matn does not aim at proving the authenticity of a H ̇ adı̄th. Rather, it seeks to establish the probable circulation of a H ̇ adı̄th in the era of Muh ̇ ammad’s Companions and their successors. In Qurʾānic studies, the chapters in this volume employ philology to explore the origins of the Qurʾān and its interpretation. Finally, contributions on modern Salafı̄sm use various approaches derived from media studies and sociology to unravel its discourses and their significance(s). With regard to our knowledge of early traditions, each study based on isnād-cummatnmoves forward the analysis of H ̇ adı̄th corpora. Less ambitious are the studies in the Qurʾānic field. They introduce exegetical figures or views that are known through the contributors’ previous work. As for the studies of Islamic movements, the authors provided insights into the localisation of radical Salafı̄sm and especially its presence on the Internet. The scholarly quality of the edition is above reproach. However, several transliteration mistakes were not corrected. For example, al-māghāzı̄ should be almaghāzı̄ (p. 49), al-dawā should be al-dawāt (p. 292) and Rumh should be Rumh ̇ (p. 449). More importantly, the absence of fiqh studies is a shortcoming of the book. H. Motzki’s contribution is more relevant to early fiqh than to modern Salafı̄sm and Qurʾānic studies. Therefore, it would have been opportune to call in scholars of early Islamic jurisprudence as well. All in all, however, the book depicts effectively the development of a number of Muslim traditions (especially H ̇ adı̄th and Qurʾān studies) from their genesis to their use in present-day Internet polemics. It is a scholarly and enjoyable work to be read.
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来源期刊
Al-Masaq-Journal of the Medieval Mediterranean
Al-Masaq-Journal of the Medieval Mediterranean MEDIEVAL & RENAISSANCE STUDIES-
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