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Muḥammad Šīrīn Maġribī (d. 810/1408) as a Key Agent in the Transmission of Akbarī Silsilas Muḥammad Šīrīn Maġribī (d. 810/1408)是阿克巴西尔塞拉斯传播的关键媒介
IF 0.2 4区 哲学 Q1 Arts and Humanities Pub Date : 2021-07-26 DOI: 10.1163/15700585-12341599
G. Martini
This article aims at reassessing the historical and intellectual standing of Muḥammad Šīrīn Maġribī (d. 810/1408) by demonstrating the key role he played in the transmission of Ibn al-ʿArabī’s (d. 638/1240) chains of spiritual descent. This is, at the same time, an original contribution to the study of Akbarī silsilas. A re-reading of familiar sources, together with a range of previously unknown or unexplored documents, leads to a reassessment of established scholarship on Šīrīn Maġribī which has hitherto seen him primarily as a Sufi poet. The present study provides an enhanced portrait of this figure, shedding light on his intense intellectual activity over and above poetry, and on the significant role he played in contemporary Sufi networks far beyond Tabriz and the Persianate World. In this new light, Maġribī emerges as an eminent and influential agent of Ibn al-ʿArabī’s legacy through the transmission of Akbarī silsilas, the teaching of Ibn al-ʿArabī’s works, and the writing of influential texts that contributed to the diffusion of Akbarī doctrines.
本文旨在重新评价穆的历史地位和学术地位ḥammadŠīrīn Maġribī(d。同时,这也是对Akbarīsilsilas研究的独创性贡献。重读熟悉的资料来源,再加上一系列以前未知或未经探索的文件,可以重新评估关于Šīrīn Maġribī的既定学术,迄今为止,他主要是作为一名苏菲诗人。本研究对这位人物进行了深入的描述,揭示了他在诗歌之外的激烈智力活动,以及他在大不里士和波斯人世界之外的当代苏菲网络中所扮演的重要角色。在这一新的视角下,马通过传播阿克巴·西尔西拉斯、教授伊本·阿作品以及撰写有助于传播阿克巴伊学说的有影响力的文本,成为伊本·阿拉伯遗产的杰出和有影响力的代理人。
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引用次数: 0
Rediscovering the Islamic Classics: How Editors and Print Culture Transformed an Intellectual Tradition, written by Ahmed El Shamsy 《重新发现伊斯兰经典:编辑和印刷文化如何改变知识传统》,作者:艾哈迈德·艾尔·沙姆西
IF 0.2 4区 哲学 Q1 Arts and Humanities Pub Date : 2021-07-26 DOI: 10.1163/15700585-12341594
Renaud Soler
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引用次数: 2
Culture pop en Égypte : entre mainstream commercial et contestation, written by Richard Jacquemond et Frédéric Lagrange 埃及流行文化:商业主流与抗议之间,理查德·雅克蒙德和弗雷德里克·拉格朗日撰写
IF 0.2 4区 哲学 Q1 Arts and Humanities Pub Date : 2021-07-26 DOI: 10.1163/15700585-12341586
M. Rubino
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引用次数: 0
Minorities in the Contemporary Egyptian Novel, written by Mary Youssef 《当代埃及小说中的少数民族》,作者玛丽·优素福
IF 0.2 4区 哲学 Q1 Arts and Humanities Pub Date : 2021-07-26 DOI: 10.1163/15700585-12341595
Heidi Toelle
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引用次数: 1
Entre civitas y madīna: El mundo de las ciudades en la península ibérica y en el norte de África (siglos IV-IX), edited by Sabine Panzram et Laurent Callegarin civitas至madīna:世界城市在伊比利亚半岛和北非(IV-IX世纪),编辑:Sabine Panzram et Laurent Callegarin
IF 0.2 4区 哲学 Q1 Arts and Humanities Pub Date : 2021-07-26 DOI: 10.1163/15700585-12341578
Pierre Guichard †
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引用次数: 0
The Image Debate: Figural Representation in Islam and Across the World, edited by Christiane Gruber 《形象之争:伊斯兰教和世界各地的形象再现》,克里斯蒂安·格鲁伯编辑
IF 0.2 4区 哲学 Q1 Arts and Humanities Pub Date : 2021-07-26 DOI: 10.1163/15700585-12341584
S. Garnier
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引用次数: 0
Revising the Assumption that Ḥadīṯ Studies Flourished in the 11th/17th-Century Ḥiǧāz: Ibrāhīm al-Kūrānī’s (d. 1101/1690) Contribution 修正Ḥadīṯ研究在11 /17世纪蓬勃发展的假设Ḥiǧāz: Ibrāhīm al-Kūrānī (d. 1101/1690)的贡献
IF 0.2 4区 哲学 Q1 Arts and Humanities Pub Date : 2021-06-29 DOI: 10.1163/15700585-12341597
Naser Dumairieh
The Ḥiǧāz in the 11th/17th century has long been considered the center of a “revival” movement in ḥadīṯ studies. This assumption has spread widely among scholars of the 11th-/17th- and 12th-/18th-century Islamic world based on the fact that the isnāds of many major ḥadīṯ scholars from almost all parts of the Islamic world from the 11th/17th century onward return to a group of scholars in the Ḥiǧāz. The scholarly group that is assumed to have played a critical role in the flourishing of ḥadīṯ studies in the 11th/17th-century Ḥiǧāz is called the al-Ḥaramayn circle or network. However, to date, there have been no studies that investigate what was actually happening in that century concerning ḥadīṯ studies. Examining the actual ḥadīṯ studies of one of the scholars at the core of al-Ḥaramayn circle, i.e. Ibrāhīm b. Ḥasan al-Kūrānī, will unpack the main interest of Ḥiǧāzī scholars in ḥadīṯ literature, reveal previously unstudied aspects of ḥadīṯ studies in the 11th/17th-century Ḥiǧāz, correct some unexamined assumptions, and situate the ḥadīṯ efforts of scholars of the 11th/17th-century Ḥiǧāz within a general framework of developments within ḥadīṯ studies.
这个Ḥ11/17世纪的iǧāz长期以来一直被认为是ḥ阿ṯ 学习这一假设在11世纪/17世纪和12世纪/18世纪伊斯兰世界的学者中广泛传播,因为许多主要宗教的教义都是ḥ阿ṯ 从11/17世纪开始,来自伊斯兰世界几乎所有地区的学者都回到了Ḥiǧāz。被认为在ḥ阿ṯ 11/17世纪的研究Ḥiǧāz被称为al-Ḥaramayn圆或网络。然而,到目前为止,还没有研究调查那个世纪实际发生了什么ḥ阿ṯ 学习检查实际ḥ阿ṯ al核心学者之一研究-Ḥaramayn圆,即Ibrāhīm b。Ḥasan al-Kārānī,将揭示Ḥiāzī学者ḥ阿ṯ 文献,揭示了以前未经研究的方面ḥ阿ṯ 11/17世纪的研究Ḥiǧāz,纠正一些未经检验的假设,并将ḥ阿ṯ 11/17世纪学者的努力Ḥiǧāzḥ阿ṯ 学习
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引用次数: 1
A Dictionary of the Safaitic Inscriptions, written by Ahmad Al-Jallad et Karolina Jaworska 由Ahmad Al-Jallad和Karolina Jaworska撰写的《Safaitic铭文词典》
IF 0.2 4区 哲学 Q1 Arts and Humanities Pub Date : 2021-06-29 DOI: 10.1163/15700585-12341592
Jonas Sibony
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引用次数: 0
Une « rime cachée » dans Cor 23, 12-14 ? Histoire du texte et histoire de la langue 哥林多前书23:12-14中的“隐藏押韵”?文本史和语言史
IF 0.2 4区 哲学 Q1 Arts and Humanities Pub Date : 2021-06-29 DOI: 10.1163/15700585-12341589
Pierre Larcher
Richard Bell donne Cor 23, 12-14 comme exemple de « rimes cachées » par l’adjonction de segments rimant en -īn, qui est, avec -ūn, la rime de cette sourate. Leur suppression révélerait une petite pièce, sémantiquement cohérente, de sept versets rimant en -ah (ou -a pour Montgomery Watt). Si ce passage est sollicité pour l’histoire du texte par les islamologues, il pourrait l’être pour celle de la langue et du style coraniques par les linguistes arabisants. Sans supprimer d’éléments, mais en nous fondant sur le rasm, qui note la prononciation pausale du tāʾ marbūṭa et du tanwīn-an, nous montrons que Cor 23, 12-14 constitue un pur morceau de saǧʿ. Il se décompose en huit segments, dont sept syntaxiquement parallèles, rimant en -īn, -ah et -ā, -ah étant également rime interne en 12 et 13. Un seul segment, le septième, ne rime avec aucun autre, mais rimerait avec un constituant de 13, si on supprimait la flexion désinentielle. Et si on supprime l’ensemble des voyelles brèves finales, flexionnelles ou non, on s’aperçoit que c’est l’ensemble des constituants de 23, 12-14 qui riment entre eux. On fait alors l’hypothèse que l’arabe coranique est sans flexion désinentielle et que celle-ci, syntaxiquement non pertinente, a été introduite pour des raisons prosodiques, liées à la récitation psalmodiée du Coran (taǧwīd).
理查德·贝尔肺心病、23 - 14作为例子,请添加片段所隐藏的押韵«»rimant年-īn,谁与ūn,这个真主的押韵。删除它们会显示出一小部分语义上一致的七节押韵诗-ah(或-a代表蒙哥马利·瓦特)。如果伊斯兰学者要求这一段作为文本历史的一部分,那么阿拉伯语言学家也可以要求这一段作为可兰经语言和风格的一部分。不删除元素,但根据我们的发音,这说明pausale tāʾmarbūṭa和tanwīn-an,我们展示了肺心病、23 - 14是一块纯其ǧʿ。分为八个部分,其中有七个语法平行,rimant -īn年,和“啊-ā内部,还押韵啊12和13年。只有第七节不与任何其他节押韵,但如果去掉无数次屈折,它将与13的组成部分押韵。如果我们去掉最后的短元音,不管有没有屈折变化,我们会发现23,12 -14的所有组成部分都在一起押韵。然后做假设阿拉伯文古兰经是无désinentielle而弯曲,语法不贴切,韵律的原因,提出了有关诵读psalmodiée《古兰经》(yourǧwīd)。
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引用次数: 0
Shakespeare arabo : Amleto e Riccardo III di Sulayman Al Bassam, written by Paola Faini 《阿拉伯莎士比亚:哈姆雷特与理查三世》,苏莱曼·巴萨姆著,保拉·法尼著
IF 0.2 4区 哲学 Q1 Arts and Humanities Pub Date : 2021-06-29 DOI: 10.1163/15700585-12341585
A. Langone
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引用次数: 0
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