{"title":"Bibliography “Arabic Papyrology and Documentary Studies on the Mediterranean and the Islamicate World”","authors":"A. Kaplony","doi":"10.1515/islam-2022-0039","DOIUrl":"https://doi.org/10.1515/islam-2022-0039","url":null,"abstract":"","PeriodicalId":44652,"journal":{"name":"ISLAM-ZEITSCHRIFT FUR GESCHICHTE UND KULTUR DES ISLAMISCHEN ORIENTS","volume":"99 1","pages":"584 - 595"},"PeriodicalIF":0.3,"publicationDate":"2022-10-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48253384","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract The dating of Islamic traditions has so far remained dependent on internal analyses of the hadith corpus. However, a comparison between this corpus and documentary sources appears possible. Invocations engraved on rocks during the first three centuries of Islam can be compared with those attributed to the earliest authorities of Islam. The new method I propose, based on an analysis of lexical convergences between inscriptions and hadith, allows to approach the time when traditions were first put into circulation and to study the process whereby invocatory formulas were incorporated into the sunna and attributed to various authorities. In this way, it becomes possible to identify a historically plausible lexical nucleus in prophetic hadith and to understand how, by means of transmitters that I call “hubs,” ancient non-prophetic traditions became prophetic.
{"title":"Vers une nouvelle méthode de datation du hadith: les invocations à Dieu dans les inscriptions épigraphiques et dans la sunna","authors":"Mathieu Tillier","doi":"10.1515/islam-2022-0026","DOIUrl":"https://doi.org/10.1515/islam-2022-0026","url":null,"abstract":"Abstract The dating of Islamic traditions has so far remained dependent on internal analyses of the hadith corpus. However, a comparison between this corpus and documentary sources appears possible. Invocations engraved on rocks during the first three centuries of Islam can be compared with those attributed to the earliest authorities of Islam. The new method I propose, based on an analysis of lexical convergences between inscriptions and hadith, allows to approach the time when traditions were first put into circulation and to study the process whereby invocatory formulas were incorporated into the sunna and attributed to various authorities. In this way, it becomes possible to identify a historically plausible lexical nucleus in prophetic hadith and to understand how, by means of transmitters that I call “hubs,” ancient non-prophetic traditions became prophetic.","PeriodicalId":44652,"journal":{"name":"ISLAM-ZEITSCHRIFT FUR GESCHICHTE UND KULTUR DES ISLAMISCHEN ORIENTS","volume":"99 1","pages":"337 - 433"},"PeriodicalIF":0.3,"publicationDate":"2022-10-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49099418","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract The article asserts that verses 124–130 in the second sūrah of the Qurʾān (al-Baqara/“The Cow”) alludes to the biblical precept (Genesis 17) but presents the practice as a custom that has no special virtues, and certainly not those the Jews ascribed to it. It then claims that circumcision is identified as one of Abraham’s trials, which are mentioned in the Qurʾān and thus part of early Islam, and that this idea did not arise in the Middle Ages.
{"title":"Circumcision in Early Islam","authors":"Yehonatan Carmeli","doi":"10.1515/islam-2022-0021","DOIUrl":"https://doi.org/10.1515/islam-2022-0021","url":null,"abstract":"Abstract The article asserts that verses 124–130 in the second sūrah of the Qurʾān (al-Baqara/“The Cow”) alludes to the biblical precept (Genesis 17) but presents the practice as a custom that has no special virtues, and certainly not those the Jews ascribed to it. It then claims that circumcision is identified as one of Abraham’s trials, which are mentioned in the Qurʾān and thus part of early Islam, and that this idea did not arise in the Middle Ages.","PeriodicalId":44652,"journal":{"name":"ISLAM-ZEITSCHRIFT FUR GESCHICHTE UND KULTUR DES ISLAMISCHEN ORIENTS","volume":"99 1","pages":"289 - 311"},"PeriodicalIF":0.3,"publicationDate":"2022-10-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45919159","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Amir Theilhaber, Friedrich Rosen. Orientalist Scholarship and International Politics, München: De Gruyter Oldenbourg, 2020, 627 pp., ISBN 978-3-11-063925-4 (hardback).","authors":"Dietrich Jung","doi":"10.1515/islam-2022-0033","DOIUrl":"https://doi.org/10.1515/islam-2022-0033","url":null,"abstract":"","PeriodicalId":44652,"journal":{"name":"ISLAM-ZEITSCHRIFT FUR GESCHICHTE UND KULTUR DES ISLAMISCHEN ORIENTS","volume":"99 1","pages":"626 - 631"},"PeriodicalIF":0.3,"publicationDate":"2022-10-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46867355","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract In the 5th/11th century in Cairo, Imam Ḥamza, the founder of the Druze faith, abrogated the entire substantive laws, including the Islamic one. And yet, four centuries later, Druze jurists in the mountainous regions of Syria developed their own legal doctrine. This essay explores the evolution of Druzism from an esoteric doctrine according to the Ismāʿīlī vision to a madhhab (doctrinal school of law) using the prism of gender (in)equality. Through a close reading of the Imam’s epistles in the Ḥikma (i.e., the Druze canon of scripture) and Druze law treatises from the 9th/15th century, I show how premodern Druze jurists were influenced particularly by Shāfiʿī and Mālikī law. Although they remained faithful to the strict gender equality articulated in their sacred book, Druze jurists established a gender hierarchy in marriage and permitted wife beating based on Q 4:34. They however expounded an original doctrine of zinā (adultery): despite their construction of femininity as inferior and irrational, and their assumption of women’s intellectual deficiency, Druze jurists considered nonconsensual marriage as well as nonconsensual sex in marriage to be crimes of zinā. I argue that Druze jurists developed rules that enforced sexual equality but simultaneously conformed to their patriarchal vision of society to maintain the social cohesion of their religious community, clans, and extended families, all of which provided local networks for informal conflict resolution.
{"title":"Zinā and Gender (In)Equality in Ismāʿīlī Druze Law","authors":"Wissam H. Halawi","doi":"10.1515/islam-2022-0023","DOIUrl":"https://doi.org/10.1515/islam-2022-0023","url":null,"abstract":"Abstract In the 5th/11th century in Cairo, Imam Ḥamza, the founder of the Druze faith, abrogated the entire substantive laws, including the Islamic one. And yet, four centuries later, Druze jurists in the mountainous regions of Syria developed their own legal doctrine. This essay explores the evolution of Druzism from an esoteric doctrine according to the Ismāʿīlī vision to a madhhab (doctrinal school of law) using the prism of gender (in)equality. Through a close reading of the Imam’s epistles in the Ḥikma (i.e., the Druze canon of scripture) and Druze law treatises from the 9th/15th century, I show how premodern Druze jurists were influenced particularly by Shāfiʿī and Mālikī law. Although they remained faithful to the strict gender equality articulated in their sacred book, Druze jurists established a gender hierarchy in marriage and permitted wife beating based on Q 4:34. They however expounded an original doctrine of zinā (adultery): despite their construction of femininity as inferior and irrational, and their assumption of women’s intellectual deficiency, Druze jurists considered nonconsensual marriage as well as nonconsensual sex in marriage to be crimes of zinā. I argue that Druze jurists developed rules that enforced sexual equality but simultaneously conformed to their patriarchal vision of society to maintain the social cohesion of their religious community, clans, and extended families, all of which provided local networks for informal conflict resolution.","PeriodicalId":44652,"journal":{"name":"ISLAM-ZEITSCHRIFT FUR GESCHICHTE UND KULTUR DES ISLAMISCHEN ORIENTS","volume":"99 1","pages":"514 - 551"},"PeriodicalIF":0.3,"publicationDate":"2022-10-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47636213","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Nimrod Hurvitz, Christian C. Sahner, Uriel Simonsohn and Luke Yarbrough, eds., Conversion to Islam in the Premodern Age: A Sourcebook, Oakland, CA: University of California Press, 2020, xxi + 355 pp. (including timelines, maps and indices), ISBN: 978-0-520-29673-2.","authors":"Harry Munt","doi":"10.1515/islam-2022-0031","DOIUrl":"https://doi.org/10.1515/islam-2022-0031","url":null,"abstract":"","PeriodicalId":44652,"journal":{"name":"ISLAM-ZEITSCHRIFT FUR GESCHICHTE UND KULTUR DES ISLAMISCHEN ORIENTS","volume":"99 1","pages":"612 - 615"},"PeriodicalIF":0.3,"publicationDate":"2022-10-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48154965","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract Interest in esoteric and mystical aspects of Islam in present-day Russia and its Soviet and tsarist predecessors is a complex and multifaceted phenomenon. The article starts with a critical discussion of Aleksandr Dugin’s (b. 1962) interpretations of Sufism in his ambitious intellectual project Noomachia: Wars of the Intellect [and] Civilizations of Borderlands. The author then compares Dugin’s conceptualizations of Sufism with those of several Russian writers who lived in the second half of the nineteenth century and whose portrayal of Sufism and its followers is similar to Dugin’s in some important respects. These ideologically driven constructions of Sufism stand in sharp contrast to the self-consciously objective scholarly ones (to the extent that was possible) that emerged in the late nineteenth/early twentieth century within the Russian academic and teaching institutions specializing in Eastern religions, languages, and cultures. The author argues that Russian academic conceptualizations of Sufism mirrored those of the fin-de-siècle German Islamology (Islamforschung) and then proceeds to examine the profound changes in Russian attitudes to Sufism, and Islam generally, after the Bolshevik Revolution of 1917 and the rise of the Soviet state that based its legitimacy on the Marxist-Leninist concept of history with its pervasive atheism, materialism, and emphasis on class struggle. It shaped Soviet-era academic and nonacademic approaches to Sufism until the mid-1980s, when Soviet scholars began to question the Marxist-Leninist certainties of the previous six decades.
{"title":"Studying Sufism in Russia: From Ideology to Scholarship and Back","authors":"A. Knysh","doi":"10.1515/islam-2022-0008","DOIUrl":"https://doi.org/10.1515/islam-2022-0008","url":null,"abstract":"Abstract Interest in esoteric and mystical aspects of Islam in present-day Russia and its Soviet and tsarist predecessors is a complex and multifaceted phenomenon. The article starts with a critical discussion of Aleksandr Dugin’s (b. 1962) interpretations of Sufism in his ambitious intellectual project Noomachia: Wars of the Intellect [and] Civilizations of Borderlands. The author then compares Dugin’s conceptualizations of Sufism with those of several Russian writers who lived in the second half of the nineteenth century and whose portrayal of Sufism and its followers is similar to Dugin’s in some important respects. These ideologically driven constructions of Sufism stand in sharp contrast to the self-consciously objective scholarly ones (to the extent that was possible) that emerged in the late nineteenth/early twentieth century within the Russian academic and teaching institutions specializing in Eastern religions, languages, and cultures. The author argues that Russian academic conceptualizations of Sufism mirrored those of the fin-de-siècle German Islamology (Islamforschung) and then proceeds to examine the profound changes in Russian attitudes to Sufism, and Islam generally, after the Bolshevik Revolution of 1917 and the rise of the Soviet state that based its legitimacy on the Marxist-Leninist concept of history with its pervasive atheism, materialism, and emphasis on class struggle. It shaped Soviet-era academic and nonacademic approaches to Sufism until the mid-1980s, when Soviet scholars began to question the Marxist-Leninist certainties of the previous six decades.","PeriodicalId":44652,"journal":{"name":"ISLAM-ZEITSCHRIFT FUR GESCHICHTE UND KULTUR DES ISLAMISCHEN ORIENTS","volume":"99 1","pages":"187 - 231"},"PeriodicalIF":0.3,"publicationDate":"2022-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42444851","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Ehsan Yarshater, ed., Persian Lyric Poetry in the Classical Era, 800–1500: Ghazals, Panegyrics and Quatrains, London–New York–Oxford–New Delhi–Sidney: I.B. Tauris 2019, (A History of Persian Literature II), 680 pp., ISBN: 978-1-78831-824-2.","authors":"Benedek Péri","doi":"10.1515/islam-2022-0019","DOIUrl":"https://doi.org/10.1515/islam-2022-0019","url":null,"abstract":"","PeriodicalId":44652,"journal":{"name":"ISLAM-ZEITSCHRIFT FUR GESCHICHTE UND KULTUR DES ISLAMISCHEN ORIENTS","volume":"99 1","pages":"280 - 284"},"PeriodicalIF":0.3,"publicationDate":"2022-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46910956","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract The popular Islamic formula known as the ḥawqala (lā ḥawla wa-lā quwwata illā bi-Llāh) is first attested in Ḥadīth and other written sources from around the eighth century CE. A similar formula is Q: 18 (al-Kahf).39b (lā quwwata illā bi-Llāh). Some scholars in the first Islamic centuries were concerned that the non-Qurʾānic ḥawqala would be more venerated than Q: 18.39b or confused with it. In this essay, I suggest in what respect the ḥawqala is related to Q: 18.39b. I argue that the ḥawqala is perhaps influenced by Zech: 4.6b (lō be-ḥayil we-lō be-koʾaḥ kī im be-rūḥī) and its Syriac version. Past scholars have noted the similarity between the ḥawqala and Zech: 4.6b, but the exact relation between these two phrases has not been fully explored. I therefore discuss the linguistic and thematic similarities between both phrases and note some Islamic traditions in which the ḥawqala is said to be of Biblical provenance. By this, I show that there is good reason to suspect that the ḥawqala is partly influenced by Zech: 4.6b and its Syrac version, and that this probably occurred at an early stage in the development of Islam when Jewish scripture was more regularly consulted as a means of confirming Islamic revelation.
{"title":"The Ḥawqala and the Syriac Version of Zechariah: 4.6b","authors":"Elon Harvey","doi":"10.1515/islam-2022-0003","DOIUrl":"https://doi.org/10.1515/islam-2022-0003","url":null,"abstract":"Abstract The popular Islamic formula known as the ḥawqala (lā ḥawla wa-lā quwwata illā bi-Llāh) is first attested in Ḥadīth and other written sources from around the eighth century CE. A similar formula is Q: 18 (al-Kahf).39b (lā quwwata illā bi-Llāh). Some scholars in the first Islamic centuries were concerned that the non-Qurʾānic ḥawqala would be more venerated than Q: 18.39b or confused with it. In this essay, I suggest in what respect the ḥawqala is related to Q: 18.39b. I argue that the ḥawqala is perhaps influenced by Zech: 4.6b (lō be-ḥayil we-lō be-koʾaḥ kī im be-rūḥī) and its Syriac version. Past scholars have noted the similarity between the ḥawqala and Zech: 4.6b, but the exact relation between these two phrases has not been fully explored. I therefore discuss the linguistic and thematic similarities between both phrases and note some Islamic traditions in which the ḥawqala is said to be of Biblical provenance. By this, I show that there is good reason to suspect that the ḥawqala is partly influenced by Zech: 4.6b and its Syrac version, and that this probably occurred at an early stage in the development of Islam when Jewish scripture was more regularly consulted as a means of confirming Islamic revelation.","PeriodicalId":44652,"journal":{"name":"ISLAM-ZEITSCHRIFT FUR GESCHICHTE UND KULTUR DES ISLAMISCHEN ORIENTS","volume":"99 1","pages":"38 - 62"},"PeriodicalIF":0.3,"publicationDate":"2022-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44426599","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"James Pickett, Polymaths of Islam. Power and Networks of Knowledge in Central Asia, Ithaca NY: Cornell University Press, 2020, xvi und 301 pp. ISBN (gebunden) 9781501750243.","authors":"J. Paul","doi":"10.1515/islam-2022-0015","DOIUrl":"https://doi.org/10.1515/islam-2022-0015","url":null,"abstract":"","PeriodicalId":44652,"journal":{"name":"ISLAM-ZEITSCHRIFT FUR GESCHICHTE UND KULTUR DES ISLAMISCHEN ORIENTS","volume":"99 1","pages":"265 - 267"},"PeriodicalIF":0.3,"publicationDate":"2022-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42990462","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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