{"title":"Kausalität in der Muʿtazilitischen Kosmologie: Das Kitāb al-Muʾaththirāt wa-miftāḥ al-muškilāt des Zayditen al-Ḥasan ar-Raṣṣāṣ (st. 584/1188)","authors":"Abdessamad Belhaj","doi":"10.1080/09503110.2014.915114","DOIUrl":null,"url":null,"abstract":"(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.","PeriodicalId":42974,"journal":{"name":"Al-Masaq-Journal of the Medieval Mediterranean","volume":"29 1","pages":"219 - 221"},"PeriodicalIF":0.3000,"publicationDate":"2014-05-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":null,"platform":"Semanticscholar","paperid":null,"PeriodicalName":"Al-Masaq-Journal of the Medieval Mediterranean","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.1080/09503110.2014.915114","RegionNum":2,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"0","JCRName":"MEDIEVAL & RENAISSANCE STUDIES","Score":null,"Total":0}
引用次数: 0
Abstract
(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.