Pub Date : 2021-11-10DOI: 10.1163/9789004466739_005
Adrien de Jarmy
1.1 “Prepare to Fight with All Your Might!” These words, spoken in the first person, and emphasising the narrative tension before battle, were used by Muḥammad to galvanise the Muslims as they prepared to face the Quraysh in Badr (2/624), according to the account in the Kitāb al-maghāzī by al-Wāqidī (d. 207/823).1 In maghāzī texts, the famous battles, such as Badr, Uḥud (3/625), al-Khandaq (5/627),2 and al-Fātḥ (8/629–30)3 are the highlights of the Prophet’s mission. He is represented as a valiant warrior, whose role as intercessor between earth and heaven is decisive in bringing the Believers (muʾminīn) to victory. The earliest sources we have on the life of Muḥammad are the maghāzī, but they are far from being a consistent literary genre because they encompass a mix of different types of texts: lists of martyrs, poetry, Qurʾānic explanations, anecdotes resembling those found in the Bible, and of course accounts of military expeditions. The principal characteristic of this literature is the omnipresence of subjects related to war: its rules, the eagerness in combat against the infidels, the distribution of spoils, stereotypes about the peoples who were conquered (mainly the People of the Book). Maghāzī literature began to take shape at the end of the Umayyad era, in the first decades of the second/eighth century: the conquests were receding into memory and the need to write down the key features of historic Islamic military successes arose. The end of the conquests had opened up space for a reflexive discourse on the past and origins of Islam, within the close relationship between Umayyad power and the first scholars to shape its memory.4
{"title":"Dating the Emergence of the Warrior-Prophet in Maghāzī Literature","authors":"Adrien de Jarmy","doi":"10.1163/9789004466739_005","DOIUrl":"https://doi.org/10.1163/9789004466739_005","url":null,"abstract":"1.1 “Prepare to Fight with All Your Might!” These words, spoken in the first person, and emphasising the narrative tension before battle, were used by Muḥammad to galvanise the Muslims as they prepared to face the Quraysh in Badr (2/624), according to the account in the Kitāb al-maghāzī by al-Wāqidī (d. 207/823).1 In maghāzī texts, the famous battles, such as Badr, Uḥud (3/625), al-Khandaq (5/627),2 and al-Fātḥ (8/629–30)3 are the highlights of the Prophet’s mission. He is represented as a valiant warrior, whose role as intercessor between earth and heaven is decisive in bringing the Believers (muʾminīn) to victory. The earliest sources we have on the life of Muḥammad are the maghāzī, but they are far from being a consistent literary genre because they encompass a mix of different types of texts: lists of martyrs, poetry, Qurʾānic explanations, anecdotes resembling those found in the Bible, and of course accounts of military expeditions. The principal characteristic of this literature is the omnipresence of subjects related to war: its rules, the eagerness in combat against the infidels, the distribution of spoils, stereotypes about the peoples who were conquered (mainly the People of the Book). Maghāzī literature began to take shape at the end of the Umayyad era, in the first decades of the second/eighth century: the conquests were receding into memory and the need to write down the key features of historic Islamic military successes arose. The end of the conquests had opened up space for a reflexive discourse on the past and origins of Islam, within the close relationship between Umayyad power and the first scholars to shape its memory.4","PeriodicalId":332294,"journal":{"name":"The Presence of the Prophet in Early Modern and Contemporary Islam","volume":"65 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-11-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126625146","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}
Pub Date : 2021-11-10DOI: 10.1163/9789004466739_020
al-Ghanī al-Nābulusī, Samuela Pagani
On the night of 25 Shaʿbān 1324 (14 October 1906), the pious scholar, Ottoman poet, and judge Yūsuf ibn Ismāʿīl al-Nabhānī, who was born in Palestine in 1265/1849 and died in Beirut in 1350/1932, saw ʿAbd al-Ghanī al-Nābulusī, who had died two centuries before, in a dream; they had a pleasant conversation. The following morning Nabhānī had forgotten what they had discussed, but rejoiced nevertheless, because, he said, Nābulusī
{"title":"The Reality and Image of the Prophet according to the Theologian and Poet ʿAbd al-Ghanī al-Nābulusī","authors":"al-Ghanī al-Nābulusī, Samuela Pagani","doi":"10.1163/9789004466739_020","DOIUrl":"https://doi.org/10.1163/9789004466739_020","url":null,"abstract":"On the night of 25 Shaʿbān 1324 (14 October 1906), the pious scholar, Ottoman poet, and judge Yūsuf ibn Ismāʿīl al-Nabhānī, who was born in Palestine in 1265/1849 and died in Beirut in 1350/1932, saw ʿAbd al-Ghanī al-Nābulusī, who had died two centuries before, in a dream; they had a pleasant conversation. The following morning Nabhānī had forgotten what they had discussed, but rejoiced nevertheless, because, he said, Nābulusī","PeriodicalId":332294,"journal":{"name":"The Presence of the Prophet in Early Modern and Contemporary Islam","volume":"48 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-11-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128733583","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}
Pub Date : 2021-11-10DOI: 10.1163/9789004466739_018
Marc Toutant
About three years after his accession to power in the province of Fars (which included the towns of Shiraz, Yazd and Isfahan), where he reigned from 1409 to 1414, Iskandar Sulṭān, grandson of Tamerlane, prepared a questionnaire touching on various theological points and sent it to the Sufi shaykh Shāh Niʿmatullāh Walī Kirmānī (d. 1431) and the theologian Sayyid Sharīf Jurjānī (d. 1413–14). Several of the queries it contained related to the celestial ascension of the Prophet: had the miʿrāj taken place in the physical sense? What was the nature of Burāq, the Prophet’s winged mount who was half donkey and half mule? Why did Burāq and the angel Gabriel stay behind when Muḥammad had reached the highest sphere? The Timurid prince also asked about Heaven and Hell, and about the rewards and punishments that awaited human beings in the next world. At the end of his questionnaire, Iskandar Sulṭān asserted that he desired clear answers. He felt that although these subjects had very often been discussed, the theologians (ʿulamāʾ) analysing them had never managed to come to any agreement.1 The Prophet’s journey into the spheres of the next world interested him a great deal, and in 1410 he may have asked his court panegyrist of the period, Mīr Ḥaydar, to compose a version of this story.2 This text has not survived, but if it was indeed written then the question arises of its possible influence on a Miʿrājnāma, composed in 1436 in Eastern Turkish (Türkī) at the court of Tamerlane’s heir, Shāhrukh (r. 1405–47).3 The many miniatures that illustrate this text, and the Uighur script in which it was transcribed, have for a long time interested orientalists and scholars: Christiane Gruber is one distinguished example. Her research reveals that accounts of ascension remained a favourite theme and source of inspiration for the poets
{"title":"Timurid Accounts of Ascension (miʿrāj) in Türkī","authors":"Marc Toutant","doi":"10.1163/9789004466739_018","DOIUrl":"https://doi.org/10.1163/9789004466739_018","url":null,"abstract":"About three years after his accession to power in the province of Fars (which included the towns of Shiraz, Yazd and Isfahan), where he reigned from 1409 to 1414, Iskandar Sulṭān, grandson of Tamerlane, prepared a questionnaire touching on various theological points and sent it to the Sufi shaykh Shāh Niʿmatullāh Walī Kirmānī (d. 1431) and the theologian Sayyid Sharīf Jurjānī (d. 1413–14). Several of the queries it contained related to the celestial ascension of the Prophet: had the miʿrāj taken place in the physical sense? What was the nature of Burāq, the Prophet’s winged mount who was half donkey and half mule? Why did Burāq and the angel Gabriel stay behind when Muḥammad had reached the highest sphere? The Timurid prince also asked about Heaven and Hell, and about the rewards and punishments that awaited human beings in the next world. At the end of his questionnaire, Iskandar Sulṭān asserted that he desired clear answers. He felt that although these subjects had very often been discussed, the theologians (ʿulamāʾ) analysing them had never managed to come to any agreement.1 The Prophet’s journey into the spheres of the next world interested him a great deal, and in 1410 he may have asked his court panegyrist of the period, Mīr Ḥaydar, to compose a version of this story.2 This text has not survived, but if it was indeed written then the question arises of its possible influence on a Miʿrājnāma, composed in 1436 in Eastern Turkish (Türkī) at the court of Tamerlane’s heir, Shāhrukh (r. 1405–47).3 The many miniatures that illustrate this text, and the Uighur script in which it was transcribed, have for a long time interested orientalists and scholars: Christiane Gruber is one distinguished example. Her research reveals that accounts of ascension remained a favourite theme and source of inspiration for the poets","PeriodicalId":332294,"journal":{"name":"The Presence of the Prophet in Early Modern and Contemporary Islam","volume":"36 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-11-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129040921","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}
Pub Date : 2021-11-10DOI: 10.1163/9789004466753_005
S. Reichmuth
different regional contexts which and early
不同的地域背景哪早哪晚
{"title":"The Prophet in a Muslim Age of Revolutions (ca. 1775–1850)","authors":"S. Reichmuth","doi":"10.1163/9789004466753_005","DOIUrl":"https://doi.org/10.1163/9789004466753_005","url":null,"abstract":"different regional contexts which and early","PeriodicalId":332294,"journal":{"name":"The Presence of the Prophet in Early Modern and Contemporary Islam","volume":"38 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-11-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121180450","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}
Pub Date : 2021-11-10DOI: 10.1163/9789004466753_014
{"title":"“So Let Today Be All the Arabs Muḥammad”","authors":"","doi":"10.1163/9789004466753_014","DOIUrl":"https://doi.org/10.1163/9789004466753_014","url":null,"abstract":"","PeriodicalId":332294,"journal":{"name":"The Presence of the Prophet in Early Modern and Contemporary Islam","volume":"42 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-11-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121297832","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}
Pub Date : 2021-11-10DOI: 10.1163/9789004466739_019
{"title":"Miʿrāciyye","authors":"","doi":"10.1163/9789004466739_019","DOIUrl":"https://doi.org/10.1163/9789004466739_019","url":null,"abstract":"","PeriodicalId":332294,"journal":{"name":"The Presence of the Prophet in Early Modern and Contemporary Islam","volume":"76 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-11-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124414252","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}
Pub Date : 2021-11-10DOI: 10.1163/9789004466753_009
{"title":"Vérification des généalogies (taḥqīq al-ansāb) et centralité égyptienne","authors":"","doi":"10.1163/9789004466753_009","DOIUrl":"https://doi.org/10.1163/9789004466753_009","url":null,"abstract":"","PeriodicalId":332294,"journal":{"name":"The Presence of the Prophet in Early Modern and Contemporary Islam","volume":"8 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-11-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126524005","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}
Pub Date : 2021-11-10DOI: 10.1163/9789004466739_012
{"title":"The Prophet Muḥammad in Imāmī Shīʿism","authors":"","doi":"10.1163/9789004466739_012","DOIUrl":"https://doi.org/10.1163/9789004466739_012","url":null,"abstract":"","PeriodicalId":332294,"journal":{"name":"The Presence of the Prophet in Early Modern and Contemporary Islam","volume":"26 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-11-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131417891","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}
Pub Date : 2021-11-10DOI: 10.1163/9789004466739_003
D. Gril, S. Reichmuth, Dilek Sarmis
The Muslims’ relationship with the Prophet Muḥammad, as reflected in their daily lives, in devotional practice, in scholarly, legal and political activities and in literary and artistic expression, largely derives from a rich doctrinal and cultural heritage that was shaped over the centuries by diverse societal and regional contexts. Approaching this relationship therefore requires taking full account of the plurality of, and sometimes competition between, differ ent representations of the Prophetic figure, and of the changing modalities of Prophetic piety over the course of Islamic history. The first volume in the series is devoted to the figure of the Prophet as it was established and transformed since the beginnings of Islam, then throughout the Middle Ages and in modern times, up to the turn of the twentieth century. This volume aims to show that doctrinal representations of the Prophet are inseparable from those prevailing in literature, music and the visual arts, and that both doctrinal and aesthetic images of him have existed in a state of con stant interaction. Along with the general focus of the French-German project on the Prophet in the mirror of his community in the early modern and mod ern periods (see the General Introduction above), this volume also discusses earlier doctrinal, spiritual and literary developments that retained their impor tance in the development of the image of the Prophet and for Muslim piety in later times. The studies largely go back to two conferences held by the project in 2017, with some additional contributions which were specially requested.1 With its combined attention paid to doctrinal, literary and artistic expres sions, the volume will hopefully shed new light on the interactions between the different cultural spheres in Muslim societies, and it will confirm – if need be – the artificial nature of any division between learned and popular religious orientation and practice.
{"title":"The Prophet between Doctrine, Literature and Arts: Introduction to Volume I","authors":"D. Gril, S. Reichmuth, Dilek Sarmis","doi":"10.1163/9789004466739_003","DOIUrl":"https://doi.org/10.1163/9789004466739_003","url":null,"abstract":"The Muslims’ relationship with the Prophet Muḥammad, as reflected in their daily lives, in devotional practice, in scholarly, legal and political activities and in literary and artistic expression, largely derives from a rich doctrinal and cultural heritage that was shaped over the centuries by diverse societal and regional contexts. Approaching this relationship therefore requires taking full account of the plurality of, and sometimes competition between, differ ent representations of the Prophetic figure, and of the changing modalities of Prophetic piety over the course of Islamic history. The first volume in the series is devoted to the figure of the Prophet as it was established and transformed since the beginnings of Islam, then throughout the Middle Ages and in modern times, up to the turn of the twentieth century. This volume aims to show that doctrinal representations of the Prophet are inseparable from those prevailing in literature, music and the visual arts, and that both doctrinal and aesthetic images of him have existed in a state of con stant interaction. Along with the general focus of the French-German project on the Prophet in the mirror of his community in the early modern and mod ern periods (see the General Introduction above), this volume also discusses earlier doctrinal, spiritual and literary developments that retained their impor tance in the development of the image of the Prophet and for Muslim piety in later times. The studies largely go back to two conferences held by the project in 2017, with some additional contributions which were specially requested.1 With its combined attention paid to doctrinal, literary and artistic expres sions, the volume will hopefully shed new light on the interactions between the different cultural spheres in Muslim societies, and it will confirm – if need be – the artificial nature of any division between learned and popular religious orientation and practice.","PeriodicalId":332294,"journal":{"name":"The Presence of the Prophet in Early Modern and Contemporary Islam","volume":"54 4 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-11-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123219601","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}
Pub Date : 2021-11-10DOI: 10.1163/9789004466753_018
J. Hartung
On 26 April 1978, the Leninist Khalq faction of the People’s Democratic Party of Afghanistan (PDPA), led by former journalist Nūr Muḥammad Tarakī (assassinated 1358SH/1979), seized power in a coup against the government of Muḥammad Dāvūd Khān (assassinated 1357SH/1978), euphemistically called the “S̱awr Revolution”, and established the Democratic Republic of Afghanistan.1 With this, the more than a decade-long tug-of-war between antireligious leftists and emphatically religious forces in the country had reached a first culmination point. Almost instantly, the PDPA forces started to quell any potential resistance to their regime with brute force, culminating in the massacre of over a thousand villagers in Keṛālah in the north-eastern province of Kunar nearly exactly a year after the coup. The armed resistance to the PDPA regime, which emerged in response,2 soon evolved into a complex mesh of traditional ad hoc militias in rural Pashtun communities (lax̌karūnah; sing. lax̌kar), well-organised Islamist organisations of urban3 provenance, and armed outfits with social as well as ideological ties into both of the former. Moreover, this mesh also became almost instantly – although to substantially variant degrees – a pawn in the geopolitical manoeuvrings of numerous governments in the Age of the Cold War, which became even more severe after the Soviet military intervention in the country on Christmas Eve 1979. This invasion, in turn, resulted in the installation of a president more subservient to the interests of the CPSU leadership, as well as a continuous presence of Soviet armed forces in Afghanistan for an entire decade.
{"title":"Taking Lessons from the Prophet in Times of War","authors":"J. Hartung","doi":"10.1163/9789004466753_018","DOIUrl":"https://doi.org/10.1163/9789004466753_018","url":null,"abstract":"On 26 April 1978, the Leninist Khalq faction of the People’s Democratic Party of Afghanistan (PDPA), led by former journalist Nūr Muḥammad Tarakī (assassinated 1358SH/1979), seized power in a coup against the government of Muḥammad Dāvūd Khān (assassinated 1357SH/1978), euphemistically called the “S̱awr Revolution”, and established the Democratic Republic of Afghanistan.1 With this, the more than a decade-long tug-of-war between antireligious leftists and emphatically religious forces in the country had reached a first culmination point. Almost instantly, the PDPA forces started to quell any potential resistance to their regime with brute force, culminating in the massacre of over a thousand villagers in Keṛālah in the north-eastern province of Kunar nearly exactly a year after the coup. The armed resistance to the PDPA regime, which emerged in response,2 soon evolved into a complex mesh of traditional ad hoc militias in rural Pashtun communities (lax̌karūnah; sing. lax̌kar), well-organised Islamist organisations of urban3 provenance, and armed outfits with social as well as ideological ties into both of the former. Moreover, this mesh also became almost instantly – although to substantially variant degrees – a pawn in the geopolitical manoeuvrings of numerous governments in the Age of the Cold War, which became even more severe after the Soviet military intervention in the country on Christmas Eve 1979. This invasion, in turn, resulted in the installation of a president more subservient to the interests of the CPSU leadership, as well as a continuous presence of Soviet armed forces in Afghanistan for an entire decade.","PeriodicalId":332294,"journal":{"name":"The Presence of the Prophet in Early Modern and Contemporary Islam","volume":"33 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-11-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116149970","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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