The Presence of the Prophet in Early Modern and Contemporary Islam最新文献

英文中文

Pietas Ottomanica

The Presence of the Prophet in Early Modern and Contemporary Islam

Pub Date : 2021-11-10 DOI: 10.1163/9789004466753_003

引用次数: 0

For the Love of Prophet Muḥammad 对先知的爱Muḥammad

The Presence of the Prophet in Early Modern and Contemporary Islam

Pub Date : 2021-11-10 DOI: 10.1163/9789004466753_017

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The Modern Prophet 现代先知

The Presence of the Prophet in Early Modern and Contemporary Islam

Pub Date : 2021-11-10 DOI: 10.1163/9789004466753_015

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Ḥadīth Culture and Ibn Taymiyya’s Controversial Legacy in Early Fifteenth Century Damascus Ḥadīth 15世纪早期大马士革的文化和伊本·泰米亚有争议的遗产

The Presence of the Prophet in Early Modern and Contemporary Islam

Pub Date : 2021-11-10 DOI: 10.1163/9789004466739_006

I. Al, Ding Al, Dimashqī, His

In post-canonical times, ḥadīth transmission became a pervasive social and cultural phenomenon, the mechanics of which have recently started to attract the attention of scholars. Despite the fact that, from the eleventh century onwards, the growing authority of the written canon challenged the function of the isnād and the indispensability of the oral transmission, such transmission did not die, rather it deeply changed opening the way to new modes and literary genres that expressed the concerns and aims of post-canonical transmission. Supported by a powerful ideology that justified transmission as a unique mark bestowed by God upon the Muslim community, transmitting the Prophet’s words transformed into a pervasive expression of piety and devotion; an effective way of bringing oneself close to Muḥammad and through him to God; as such “the Prophet’s words” became a most precious social and cultural capital worth of special investment and accumulation.1 From this perspective, ʿulūw (elevation in the isnād), that is proximity to Muḥammad in the chain of transmission, became the quality most eagerly sought after by scholars and transmitters. ʿUlūw allowed not only transmitters but also their auditors to move spiritually near to the Prophet. Such proximity was a source of spiritual benefit as well as social prestige.2 This process was already well on its way in Ayyubid times and was to blossom in the so called “middle period”. Between the thirteenth and fifteenth centuries, Damascus and Cairo hosted some of the most outstanding ḥadīth experts of all times. Ibn Ṣalāḥ al-Shahrazūrī (d. 1245/643) and al-Nawāwī (d. 676/1277), al-Dhahabī (d. 748/1348) and al-Mizzī (d. 742/1341), Ibn Ḥajar

在后正典时代，ḥadīth传播成为一种普遍的社会和文化现象，其机制最近开始引起学者的注意。尽管从11世纪开始，书面正典的权威不断增强，挑战了isnād的功能和口头传播的不可缺少性，但这种传播并没有消亡，而是深刻地改变了，为表达后正典传播的关注和目标的新模式和文学体裁开辟了道路。在一种强大的意识形态的支持下，这种意识形态认为传播是真主赋予穆斯林社区的独特标志，传播先知的话变成了一种普遍的虔诚和奉献的表达;一个使自己接近Muḥammad并通过他接近上帝的有效途径;因此，“先知的话语”成为一种值得特别投资和积累的最宝贵的社会文化资本从这个角度来看，在传播链上接近Muḥammad的“ulūw”(isnād中的海拔)就成为了学者和传播者最热切追求的品质。真主Ulūw不仅允许传送者，也允许听者在灵性上接近先知。这种亲近是精神利益和社会声望的来源这个过程在阿育德时代就已经很好地进行了，并将在所谓的“中期”开花结果。在13世纪和15世纪之间，大马士革和开罗接待了一些有史以来最杰出的ḥadīth专家。伊本Ṣalāḥ al-Shahrazūrī (d. 1245/643)和al-Nawāwī (d. 676/1277)， al- dhahabyi (d. 748/1348)和al- mizzyi (d. 742/1341)，伊本Ḥajar

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Siyāda and Imamate in Eighteenth-Century India Siyāda和Imamate在十八世纪的印度

The Presence of the Prophet in Early Modern and Contemporary Islam

Pub Date : 2021-11-10 DOI: 10.1163/9789004466753_008

Soraya Khodamoradi

During the eighteenth and early nineteenth centuries, when the central authority of the Indian Mughal Empire was gradually replaced by multiple centres of power and culture, the long-standing debates between the different denominations such as the Sunnīs and the Shīʿīs over their contested Islamic traditions thrived again. Shīʿī rulers of the newly emerging centres patronised their religious scholars (ʿulamāʾ) and seminaries and helped disseminating Shīʿī practices and rituals. In response to this development, Sunnīs began to reconsider their relationship with Shīʿism and produced a considerable number of polemical texts. Sunnī religious revivalists in South Asia even made the discussions about Shīʿism part of their reform agendas. Outstanding reformers such as Shāh Walī Allāh (d. 1762), Maẓhar Jān-i Jānān (d. 1780), Muḥammad Nāṣir ʿAndalīb (d. 1758), Khwāja Mīr Dard (d. 1785), and Shāh ʿAbd al-ʿAzīz (d. 1824) engaged with the issue in different ways and for various aims, which ranged from uniting the main Islamic denominations to rebutting the Shīʿī position altogether. Among these revivalists, the Sufi reformer Mīr Dard, the theoretician of the Ṭarīqa Muḥammadiyya Khāliṣa (“Pure Muḥammadan Path”) founded by his father, ʿAndalīb, paid specific attention to denominational polemics. He propounded the notion of ṭarīqa wāthiqa (“trustworthy path”) as a framework for the reconstruction and reinvigoration of the doctrines of siyāda (“blood affiliation with the Prophet”) and of the imamate. This was presented by him as a solution for the sectarian and theological conflicts between the Shīʿīs and the Sunnīs. It was also supposed to support his and his father’s authority as descendants of the Prophet and as inheritors of the knowledge transmitted by his cousin and son-in-law ʿAlī b. Abī Ṭālib. This attempt came at a time when the decline of the imperial power created a dispute over moral and religious authority among different Islamic groups. Focusing on Dard’s texts and employing both conceptual-semantic and contextual-historical methods of analysis, this chapter explores the role of siyāda and imāma (leadership) in Dard’s philosophy of Ṭarīqa Muḥammadiyya. It searches for the reason behind his insistence to be recognised as a member

在18世纪和19世纪早期，当印度莫卧儿帝国的中央权威逐渐被多个权力和文化中心所取代时，不同教派之间长期存在的争论，如sunnnu和shu - nu之间关于他们有争议的伊斯兰传统的争论再次蓬勃发展。新兴中心的什叶派统治者资助他们的宗教学者和神学院，并帮助传播什叶派的实践和仪式。作为对这一发展的回应，逊尼派开始重新考虑他们与什叶派的关系，并产生了相当数量的论战文本。南亚的逊派宗教复兴者甚至把关于什伊教的讨论作为他们改革议程的一部分。杰出的改革家如Shāh wali ā Allāh(1762年)，Maẓhar Jān-i Jānān(1780年)，Muḥammad Nāṣir(1758年)，Khwāja m ā r Dard(1785年)和Shāh(1824年)以不同的方式和不同的目的处理这个问题，从统一主要的伊斯兰教派到反驳什伊·扎伊的立场。在这些复兴主义者中，苏菲改革家mr Dard，他父亲创立的Ṭarīqa Muḥammadiyya Khāliṣa(“纯粹Muḥammadan路径”)的理论家，特别关注教派的争论。他提出了ṭarīqa wāthiqa(“值得信赖的道路”)的概念，作为重建和重振siyāda(“与先知的血缘关系”)和伊玛目教义的框架。这是他提出的解决什叶派和逊尼派之间宗派和神学冲突的办法。它也被认为是支持他和他父亲的权威，作为先知的后裔，作为他的堂兄和女婿阿卜杜拉·阿卜杜拉·Ṭālib所传播的知识的继承者。这一尝试发生在皇权衰落的时候，当时不同的伊斯兰团体之间就道德和宗教权威产生了争议。本章以Dard的文本为重点，采用概念语义和语境历史的分析方法，探讨了siyāda和imāma(领导力)在Dard的Ṭarīqa Muḥammadiyya哲学中的作用。它寻找他坚持要被承认为会员背后的原因

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引用次数: 0

The World of al-Qandūsī (d. 1278/1861) al-Qandūsī的世界(1278/1861年)

The Presence of the Prophet in Early Modern and Contemporary Islam

Pub Date : 2021-11-10 DOI: 10.1163/9789004466739_023

Hiba Abid

Each degree of existence is the mirror of the degrees beneath it ... [this refraction continues] until it reaches the Master of Existence (sayyid al-wujūd), Peace and Blessings upon him! For he is the Universal Mirror. All those who are your superiors are, for you, so many mirrors; their gaze sees into you according to how wellpolished the mirror is. And this is what the [Prophet] is alluding to when he says “The believer is the mirror of the believer”. Qandūsī, Ta’sīs

存在的每一级都是其下一级的镜像……[这种折射继续]直到它到达存在的大师(sayyid al-wujūd)，和平与祝福在他身上!因为他是宇宙之镜。所有你的上级，对你来说，都是一面镜子;他们的目光是根据镜子的抛光程度来观察你的。这就是先知所说的“信士是信士的镜子”。Qandūī,助教ī年代

引用次数: 1

The Prophet, Law, and Constitution in Pakistani Society 巴基斯坦社会中的先知、法律和宪法

The Presence of the Prophet in Early Modern and Contemporary Islam

Pub Date : 2021-11-10 DOI: 10.1163/9789004466753_013

J. Malik

The blasphemy laws in Muslim societies have caused a number of problems as they have given much power to the state and also to certain sections of society who have so far been marginalised. Thus, these laws seem to have become a lethal tool for striking back.

穆斯林社会的亵渎法造成了许多问题，因为它们赋予了国家很大的权力，也赋予了迄今为止被边缘化的某些社会阶层。因此，这些法律似乎已成为反击的致命工具。

引用次数: 0

English Summary of Chapter 4 第四章英文摘要

The Presence of the Prophet in Early Modern and Contemporary Islam

Pub Date : 2021-11-10 DOI: 10.1163/9789004466753_007

S. Reichmuth

Since the inception of the “Syndicate of the Descendants of the Prophet” (niqābat al-ashrāf ) in the tenth century, this institution was considered as a part of what the Muslim jurists called the “(public) institutions provided by (Islamic) law” (al-wilāyāt al-sharʿiyya), that is, the political, administrative, and social institutions of the Islamic state, such as the police, market supervision (ḥisba), judiciary, and the administration of religious endowments. It thus belonged to the institutions which fell under the final authority of the caliph. Whenever the Islamic heritage gained in importance for the caliphate, the ḥisba, and the judiciary, these institutions became the subject of meticulous reflection, independent jurisprudence, and of a rich literary production. Other institutions were rather neglected, and reflection about them did only sparsely develop; even though they were equally essential to Islamic society, such as the police and the Syndicate of the Descendants of the Prophet. With respect to the niqābat al-ashrāf, we observe that reflection on it was rather developed by Shāfiʿī jurists than by the other schools of law, which for a long time shared the conceptual framework that had been developed by the Shāfiʿīs. The most influential legal treatise discussing this topic was the famous book written by Abū l-Ḥasan al-Māwardī (d. 450/1058), “The Legal Provisions of Rule and of the Islamic Public Institutions” (al-Aḥkām al-sulṭāniyya wa-l-wilāyāt al-islāmiyya), where the legal framework of the niqābat al-ashrāf is laid out in chapter 8. The contemporary Ḥanbalī jurist Abū Yaʿlā al-Farrāʾ (d. 458/1066) shows a close resemblance to Māwardī’s text in his own al-Aḥkām al-sulṭāniyya. Both works seems to represent the legal consensus which was apparently shared during their time by the different legal schools. According to Māwardī, the basic principle on which the niqāba is founded is the protection of those of noble ancestry from the power of those who do not equal them by descent and nobility. In the fifth Islamic century, Muslim society viewed the descendants of the Prophet either with great esteem (in the case of the Sunnīs), or with outright veneration (in the case of the Shīʿīs), conceding to them the right of institutional independence from any external authority. Māwardī did not find an outright legal proof for this independence and for the establishment of a syndicate; but he referred to a Prophetic ḥadīth which called in general terms for the knowledge of one’s ancestry and for the loyalty towards one’s relatives. He established his concept of institutional independence without bothering about any further proof, and connected the

自从10世纪“先知后裔联合会”(niqābat al-ashrāf)成立以来，这个机构就被认为是穆斯林法学家所说的“(伊斯兰)法律提供的(公共)机构”(al-wilāyāt al-shar al- iyya)的一部分，即伊斯兰国家的政治、行政和社会机构，如警察、市场监管(ḥisba)、司法和宗教捐赠的管理。因此，它属于属于哈里发的最终权威之下的机构。每当伊斯兰遗产对哈里发、ḥisba和司法机构变得重要时，这些机构就成为细致反思、独立法理学和丰富文学作品的主题。其他制度则相当被忽视，对它们的思考也很少展开;尽管他们对伊斯兰社会同样重要，比如警察和先知后裔联合会。关于niqābat al-ashrāf，我们观察到，对它的反思与其说是由其他法律学派发展起来的，不如说是由Shāfi法学家发展起来的，后者在很长一段时间内共享了Shāfi法学学派发展起来的概念框架。讨论这一主题的最具影响力的法律论文是abi ' l-Ḥasan al-Māwardī (d. 450/1058)所写的著名著作《统治和伊斯兰公共机构的法律规定》(al-Aḥkām al-sulṭāniyya wa-l-wilāyāt al-islāmiyya)，其中niqābat al-ashrāf的法律框架在第8章中列出。当代Ḥanbalī法学家abuya al- farrahu(458/1066)在他自己的al-Aḥkām al-sulṭāniyya中显示了与Māwardī的文本的密切相似之处。这两部作品似乎都代表了当时不同法律学派所共有的法律共识。根据Māwardī的说法，建立niqāba的基本原则是保护那些具有贵族血统的人免受那些在血统和贵族方面与他们不平等的人的权力。在第五伊斯兰世纪，穆斯林社会对先知的后裔要么非常尊重(在sunn的情况下)，要么完全崇拜(在shu - z的情况下)，承认他们有独立于任何外部权威的机构权利。Māwardī没有找到这种独立性和成立辛迪加的直接法律证据;但他提到了先知ḥadīth，这是对祖先的了解和对亲人的忠诚的概括。他建立了他的机构独立的概念，而不需要任何进一步的证据，并将

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引用次数: 0

“There Is Matter for Thought” “有思想的物质”

The Presence of the Prophet in Early Modern and Contemporary Islam

Pub Date : 2021-11-10 DOI: 10.1163/9789004466739_007

All this, they argued, had to have been part of a single artistic vision that worked its way through the epic’s many themes and episodes.... Where some people see chaos and incoherence, others will find sense and symmetry and wholeness.... I talked about ring composition, that remarkable narrative technique that weaves the present and the past together, that allows the account of a specific episode in a character’s life to expand to encompass his entire life. Daniel Mendelsohn, An Odyssey: a Father, a Son, and an Epic, Alfred A. Knopf, 2017, p. 72.

他们认为，所有这一切都必须是贯穿史诗众多主题和情节的单一艺术愿景的一部分....在有些人看到混乱和不连贯的地方，其他人会发现感觉、对称和完整....我谈到了环形构图，这是一种出色的叙事技巧，它将现在和过去编织在一起，允许对角色生活中特定事件的描述扩展到包含他的整个生活。丹尼尔·门德尔松:《奥德赛:父亲、儿子和史诗》，阿尔弗雷德·a·克诺夫出版社，2017年，第72页。

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The Presence of the Prophet in Early Modern and Contemporary Islam

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