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Muslim Perceptions and Receptions of the Bible 穆斯林对圣经的看法和接受
S. Schmidtke, C. Adang
The articles brought together in this volume deal with Muslim perceptions and uses of the Bible in its wider sense, including the Hebrew Bible or Old Testament as well as the New Testament, albeit with an emphasis on the former scripture. While Muslims consider the earlier revelations to the People of the Book to have been altered to some extent by the Jews and the Christians and abrogated by the Qurʾān, God's final dispensation to humankind, the Bible is at the same time venerated in view of its divine origin, and questioning this divine origin is tantamount to unbelief. Muslim scholars approached and used the Bible for a variety of purposes and in different ways. Thus Muslim historians regularly relied on biblical materials as their primary source for the pre-Islamic period when discussing the creation as well as the history of the Israelites and the prophets preceding Muḥammad. Authors seeking to polemicize against Jews and Christians were primarily interested in the presumed biblical annunciations of Muḥammad and his religion and / or in perceived contradictions and cases of internal abrogation in the Bible. These various concerns resulted from and had an impact on the ways in which Muslim authors accessed the scriptures.
文章汇集在本卷处理穆斯林的看法和使用圣经在其更广泛的意义上,包括希伯来圣经或旧约以及新约,尽管强调前经文。虽然穆斯林认为早期对《古兰经》的启示在某种程度上被犹太人和基督徒改变了,并被古兰经ān(真主对人类的最终天命)所废除,但同时,《圣经》因其神圣的起源而受到尊敬,质疑这种神圣的起源就等于不信。穆斯林学者为了各种各样的目的和不同的方式接近和使用圣经。因此,穆斯林历史学家在讨论创世以及以色列人和先知之前的历史Muḥammad时,经常依赖圣经材料作为他们前伊斯兰时期的主要来源。试图对犹太人和基督徒进行辩论的作者主要对Muḥammad和他的宗教的假定的圣经启示和/或在圣经中感知到的矛盾和内部废除的情况感兴趣。这些不同的担忧源于穆斯林作者获取经文的方式,并对其产生了影响。
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引用次数: 3
LAW, ETHICS, AND THE PROBLEM OF DOMESTIC LABOR IN THE ISLAMIC MARRIAGE CONTRACT 伊斯兰婚姻契约中的法律、伦理与家务劳动问题
M. Katz
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引用次数: 0
CASTILIAN AND ARABIC: THE DEBATES ABOUT THE NATURAL LANGUAGES OF SPAIN 卡斯蒂利亚语和阿拉伯语:关于西班牙自然语言的争论
Mercedes García-Arenal
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引用次数: 0
THE SHAPING OF THE HOLY SELF: ART AND RELIGIOUS LIFE IN MANICHAEISM 神圣自我的塑造:摩尼教的艺术与宗教生活
A. Piras
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引用次数: 0
ARABIA BEFORE ISLAM 伊斯兰教之前的阿拉伯
D. Graf
The most remarkable feature of the political life of Arabia before Islam was the total absence of political organization in any form. With the exception of Yemen in the south-west, no part of the Arabian peninsula had any government at any time, and the Arabs never acknowledged any authority other than the authority of the chiefs of their tribes. The authority of the tribal chiefs, however, rested, in most cases, on their character and personality, and was moral rather than political.
在伊斯兰教出现之前,阿拉伯的政治生活最显著的特点是完全没有任何形式的政治组织。除了西南部的也门,阿拉伯半岛的任何地方在任何时候都没有任何政府,阿拉伯人从不承认除了他们部落首领的权威之外的任何权威。然而,在大多数情况下,部落首领的权威是建立在他们的性格和个性上的,是道德上的而不是政治上的。
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引用次数: 0
THE SHIʿITE INTERPRETATION OF THE STATUS OF WOMEN 什叶派对妇女地位的解释
H. Ansari
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引用次数: 0
RETHINKING THE CANONS OF ISLAMIC INTELLECTUAL HISTORY 重新思考伊斯兰思想史的经典
Khaled El-Rouayheb
Modern research on Islamic intellectual history has been selective in its coverage. A number of historic figures are by now relatively well-known and well-researched and their works available in numerous editions easily accessible in modern university libraries. Others, by contrast, have elicited little interest and their works are available only in rare early prints or manuscripts. Selectivity is of course unavoidable, but the criterion on which it is based is often not clear: is it for example intrinsic merit, or historical impact, or contemporary relevance? Such questions become all the more pressing in light of the fact that the “canons” of Islamic intellectual history have changed quite dramatically in the past century: Some of the figures who now loom large were not nearly so prominent a century ago, whereas others who were extremely influential until the mid-nineteenth century are now largely forgotten. My paper will discuss some examples of such dramatic shifts and will argue that unreflective acceptance of historically contingent and shifting canons has seriously limited our understanding of the nature and development of the Islamic intellectual tradition. RETHINKING THE CANONS OF ISLAMIC INTELLECTUAL HISTORY Khaled El-Rouayheb Harvard University The Eleventh Annual Victor Danner Memorial Lecture Indiana University April 15, 2013 RETHINKING THE CANONS OF ISLAMIC INTELLECTUAL HISTORY The canons of Islamic intellectual history have changed quite significantly in the past century: some of the figures who now loom large were not nearly so prominent a century ago. Two relatively straightforward examples are the philosopher Averroes (d.1198) and the Hanbali religious thinker Ibn Taymiyya (d.1328). Both have to a large extent been rediscovered since the second half of the nineteenth century. The secondary literature on them is extensive, and their extant writings are available in modern editions easily accessible in modern university libraries. They also tend to feature prominently in modern histories of Islamic philosophy and Islamic religious thought. By contrast, other scholars who were extremely influential until the mid-nineteenth century are now almost forgotten. Examples are the North African Ashʿari theologian Muḥammad b. Yūsuf al-Sanūsī (d.1490) and the Central Asian scholar Saʿd alDīn al-Taftāzānī (d.1390). The historical influence of both until the nineteenth century far overshadowed that of Ibn Taymiyya and Averroes. Sanūsī’s theological and logical works were studied for centuries throughout the Arabic-speaking Sunni world and even beyond: there are pre-modern Turkish, Berber, Fulfulde, Malay, and Javanese translations or adaptations of his works. Taftāzānī’s works on philosophy, theology, jurisprudence, rhetoric and logic were a core part of the curricula of Ottoman, Iranian and IndoMuslim colleges for half a millennium. Both have seen their influence wane in the course of the twentieth century. They have elicited little scholarly
近年来出现的少数几个版本往往不可靠,暴露出编辑对作者的思想和技术术语缺乏熟悉:标点和分段往往是随意的,令人困惑;解释性脚注往往是无益的和不相关的19世纪后期在伊斯坦布尔和开罗制作的版本要好得多,尽管缺乏现代版本的配套设备。当时的排字工人和校对员显然对这些文本有深入的了解,可悲的是,这种知识现在已经很少了。但这些老版本是罕见和难以使用1看到例如可怕版的塔夫脱āzānī’s莎尔ḥalMaqāṣid在1984 - 89年在开罗发表的Maktabat al-Kulliyyāt alAzhariyya,或同样可怕的版圣ū年代ī年代莎尔ḥal -ʿAqīda alKubrā发表在贝鲁特Dār al-Kutub al -ʿIlmiyya在2006年。现代读者缺乏标点、分段和解释性脚注。近几十年来,人们对“东方主义”问题以及西方学者歪曲伊斯兰历史的方式给予了大量关注。我所提到的例子指出了一种反向流动的影响:西方伊斯兰思想史研究反映了伊斯兰世界的当代趋势,并继承了这种当代趋势的党派历史叙述。进一步的例子很容易举出:19世纪的欧洲学者对Ījī (d.1355)、Jurjānī (d.1413)和Sanūsī (d.1490)等数字给予了一些关注——这些数字毕竟是当时奥斯曼、埃及和北非大学研究的数字但这种兴趣在20世纪随着这些人物在伊斯兰世界的影响力逐渐减弱而减弱。与此同时,西方学者对伊本·泰米亚的兴趣在20世纪急剧增加,与他在现代逊尼派伊斯兰教中越来越多的共鸣同步。再举两个例子:ijtihād是“2中的运动原理”的想法参见T. Soerensen主编的《Statio quinta et sexta et appendix libri Mevakif》。autore ' adhad -ed- d<e:1> n el-Îgî cum commentario gorgnii(莱比锡:Engelmann, 1848);j·d·卢西亚尼,主编,译。《关于塞努西的<s:1> <s:1> <s:1>和其他所有的<s:1> <s:1> <s:1>和其他所有的- - - - -》(阿尔及尔:丰塔纳,1908年);M. Horten, < Sanūsī und die griechische Philosophie >,《伊斯兰》6 (1915):178-88;霍顿先生译。,《伊斯兰教与伊斯兰教的关系》Sanūsī(波恩:马库斯与韦伯出版社,1916)。伊斯兰教”,以及伊斯兰知识传统在后来的几个世纪中由于ijtihād被禁止或削减而停滞不前,这不仅仅是一个东方学的建构,正如人们通常认为的那样,而是似乎已经被自称为穆斯林改革者的西方学者所取代,如Muḥammad阿卜杜勒(d.1905), Muḥammad拉什(d. Riḍā) (d.1932)和Muḥammad Iqbāl (d.1938)。“伊斯法罕学派”在西方对后期伊斯兰哲学的描述中占据主导地位,这与19世纪以来伊朗伊斯兰学校的主导叙事非常接近。这种“东西向”的影响有多种方式:西方学者经常在伊斯兰国家度过部分学生时代,有时与当地知识分子建立牢固的联系。此外,西方学者倾向于使用的大部分印刷版都是在伊斯兰世界出版的。可以理解的是,那里出版的东西反映了当代的趋势和兴趣。这样的版本进入西方的大学图书馆,供研究人员和学生使用。很少有西方学者和研究生愿意阅读晦涩难懂、技术性强、要求苛刻的学术著作手稿或罕见的早期印本,至少在不清楚为什么要这样做的情况下,他们不会这么做。当然,认为我们可以对每一位作家的作品给予同等的关注,这是一种错觉。在任何伊斯兰思想史的报道中,选择性都是不可避免的,而且这种选择性可以说只能反映现代人的关注和品味。引用意大利作家伊塔洛·斯韦沃大约一个世纪前写的一句话:过去总是新的;随着生活的进行,它会发生变化,因为生活中曾经似乎被遗忘的部分会浮出水面,而其他部分则会消失得无影无踪,因为它们变得如此微不足道。现在指挥过去,就像指挥家指挥管弦乐队一样。它想要这些特殊的声音,或者那些,而不是其他的。这就解释了为什么过去有时看起来很长,有时又很短……它唯一被突出的部分是被召唤来照亮和分散我们对现在的注意力的部分这种说法肯定有一定道理。
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引用次数: 1
NEAR AND MIDDLE EASTERN STUDIES AT THE INSTITUTE FOR ADVANCED STUDY: A HISTORICAL SKETCH 高等研究院的近东和中东研究:历史概要
S. Schmidtke
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引用次数: 0
THE CONSTRUCTION OF ETHNICITY IN MEDIEVAL TURKIC EURASIA 中世纪突厥欧亚大陆的族群建构
P. Golden
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引用次数: 0
VISUALIZATION AND MATERIAL CULTURES OF THE HEAVENS IN EURASIA AND NORTH AFRICA 欧亚大陆和北非天空的形象化和物质文化
S. Brentjes
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引用次数: 0
期刊
Studying the Near and Middle East at the Institute for Advanced Study, Princeton, 1935–2018
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