Pub Date : 2024-04-05DOI: 10.1163/15700585-20231670
Pierre Lory
{"title":"Islamicate Occult Sciences in Theory and Practice, edited by Liana Saif, Francesca Leoni, Matthew Melvin-Koushki et Farouk Yahya","authors":"Pierre Lory","doi":"10.1163/15700585-20231670","DOIUrl":"https://doi.org/10.1163/15700585-20231670","url":null,"abstract":"","PeriodicalId":8163,"journal":{"name":"Arabica","volume":"25 6","pages":""},"PeriodicalIF":0.2,"publicationDate":"2024-04-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140738134","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-12-09DOI: 10.1163/15700585-20231680
Jonathan Owens, Mohamed Embarki
The complexities of Arabic phonology have been documented in detail in particular in the dialectological and theoretical phonological traditions. In this paper we argue for the incorporation of a third perspective into Arabic linguistics, an Arabic-internal typological perspective. Eleven geographically representative dialects are compared along a common parameter, the structure of simple CaCaC nouns and verbs, followed by the addition of first one, then two suffixes. The suffixes are either identical across the noun/verb categories or are closely parallel. These basic structures are treated descriptively, and in addition two quantified indices, a paradigm diversity index and a consistency index are developed to facilitate a comparative overview. The phonological parameters are fundamental to Arabic: the treatment of short stressed/unstressed vowels in open syllables, constraints on CCC sequences or trisyllabic syncope for instance. What emerges is a cline of increasing phonological complexity as one, then two suffixes are added. Most striking, however, is the role played by morphophonology in informing the ever increasing degree of variation among the eleven dialects. Arabic syllabic phonology and morphophonology emerges as paradoxically at one and the same time, parsimonious and complex. A very few phonological rules produce a very high degree of contrastive forms among the eleven dialects.
{"title":"Suffix Diversity and Arabic Language Phonological Typology","authors":"Jonathan Owens, Mohamed Embarki","doi":"10.1163/15700585-20231680","DOIUrl":"https://doi.org/10.1163/15700585-20231680","url":null,"abstract":"The complexities of Arabic phonology have been documented in detail in particular in the dialectological and theoretical phonological traditions. In this paper we argue for the incorporation of a third perspective into Arabic linguistics, an Arabic-internal typological perspective. Eleven geographically representative dialects are compared along a common parameter, the structure of simple CaCaC nouns and verbs, followed by the addition of first one, then two suffixes. The suffixes are either identical across the noun/verb categories or are closely parallel. These basic structures are treated descriptively, and in addition two quantified indices, a paradigm diversity index and a consistency index are developed to facilitate a comparative overview. The phonological parameters are fundamental to Arabic: the treatment of short stressed/unstressed vowels in open syllables, constraints on <jats:sc>CCC</jats:sc> sequences or trisyllabic syncope for instance. What emerges is a cline of increasing phonological complexity as one, then two suffixes are added. Most striking, however, is the role played by morphophonology in informing the ever increasing degree of variation among the eleven dialects. Arabic syllabic phonology and morphophonology emerges as paradoxically at one and the same time, parsimonious and complex. A very few phonological rules produce a very high degree of contrastive forms among the eleven dialects.","PeriodicalId":8163,"journal":{"name":"Arabica","volume":"22 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2023-12-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138562092","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-12-09DOI: 10.1163/15700585-20231674
Denis E. McAuley
This article is a translation and analysis of a poem by the Nuṣayrī (ʿAlawī) poet al-Makzūn al-Sinǧārī (d. 638/1240) responding to a masterpiece of Arabic Sufi poetry, the Poem of the Way by his contemporary ʿUmar b. al-Fāriḍ (d. 632/1235). Al-Makzūn uses Ibn al-Fāriḍ’s own words to paint him as a false claimant outside the genealogy of true lovers. As against Ibn al-Fāriḍ’s mysticism of identification with an immanent beloved and his focus on the holy sites, al-Makzūn posits a transcendent beloved that reflects a human image without taking human form, and a Mecca built purely on semantic associations. The poem shows that Ibn al-Fāriḍ’s alleged belief in incarnation (ḥulūl) was being debated from an early stage, and that Nuṣayrīs in this period engaged more closely with Sunni Sufi literature than often assumed. Al-Makzūn emerges as a subtle thinker and accomplished poet whose work has long been neglected.
{"title":"“I Am No Foundling”: Al-Makzūn al-Sinǧārī Responds to Ibn al-Fāriḍ’s Poem of the Way","authors":"Denis E. McAuley","doi":"10.1163/15700585-20231674","DOIUrl":"https://doi.org/10.1163/15700585-20231674","url":null,"abstract":"This article is a translation and analysis of a poem by the Nuṣayrī (ʿAlawī) poet al-Makzūn al-Sinǧārī (d. 638/1240) responding to a masterpiece of Arabic Sufi poetry, the <jats:italic>Poem of the Way</jats:italic> by his contemporary ʿUmar b. al-Fāriḍ (d. 632/1235). Al-Makzūn uses Ibn al-Fāriḍ’s own words to paint him as a false claimant outside the genealogy of true lovers. As against Ibn al-Fāriḍ’s mysticism of identification with an immanent beloved and his focus on the holy sites, al-Makzūn posits a transcendent beloved that reflects a human image without taking human form, and a Mecca built purely on semantic associations. The poem shows that Ibn al-Fāriḍ’s alleged belief in incarnation (<jats:italic>ḥulūl</jats:italic>) was being debated from an early stage, and that Nuṣayrīs in this period engaged more closely with Sunni Sufi literature than often assumed. Al-Makzūn emerges as a subtle thinker and accomplished poet whose work has long been neglected.","PeriodicalId":8163,"journal":{"name":"Arabica","volume":"53 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2023-12-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138562069","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-12-05DOI: 10.1163/15700585-20231677
P. Larcher
{"title":"Dīwān ʿAntarah ibn Shaddād : A Literary-Historical Study, written by James E. Montgomery War Songs, written by ʿAntara b. Šaddād","authors":"P. Larcher","doi":"10.1163/15700585-20231677","DOIUrl":"https://doi.org/10.1163/15700585-20231677","url":null,"abstract":"","PeriodicalId":8163,"journal":{"name":"Arabica","volume":"121 29","pages":""},"PeriodicalIF":0.2,"publicationDate":"2023-12-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138599645","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-11-21DOI: 10.1163/15700585-20231663
Caterina Bori
The article investigates the social and cultural practices of Sira production and consumption in the later Middle Period. It probes into the place held by Sira regarding the veneration of the Prophet, especially in relation to Hadith. Its first part shows that in the Middle Period Sira was intended as a vast literary repository characterized by fluidity of format, diverse social fruition, and plurality of practices in transmission and consumption. It was a literary field characterized by narrative malleability and creativity, for which there was popular demand and scholarly dedication. The life and work of the Šāfiʿī scholar and Hadith expert Ibn Nāṣir al-Dīn al-Dimašqī (d. 842/1438), in particular his Ǧāmiʿ al-āṯār fī l-siyar wa-mawlid al-muḫtār (The Compilation of Traditions on the Life and Birth of the Chosen One) occupies the second part of the article. Here, Ǧāmiʿ al-āṯār is taken as a written exemplification of the tight relationship between Sira, Hadith and devotion to the Prophet typical of the period, of 14th-15th century Damascus in particular. Overall, the article argues that the intended meaning and use of a text as rich as Ǧāmiʿ al-āṯār can be fully grasped only when we put it in close conversation with the Hadith culture and veneration for the Prophet of the time. It suggests the existence of a pervasive “Sira culture” binding people in a relationship of meaning to their shared memories of the life of the Prophet. Such culture was nurtured by remembrance of the Prophet’s excellency and life milestones. It aimed at cultivating salvific feelings of love for the Prophet that would assure believers a secure place in the Afterlife.
本文考察了中世纪后期锡拉生产和消费的社会文化习俗。它探讨了西拉在先知崇拜方面的地位，特别是在圣训方面。第一部分表明，在中世纪，西拉是一个巨大的文学宝库，其特点是形式的流动性，社会成果的多样性，以及传播和消费实践的多元化。这是一个具有叙事可塑性和创造性的文学领域，既有大众的需求，也有学术的奉献。Šāfi的学者和圣训专家伊本Nāṣir al- d đ n al-Dimašqī (d. 842/1438)的生活和工作，特别是他的Ǧāmi - al-āṯār f ' l-siyar wa-mawlid al-muḫtār(关于被选中的人的生活和诞生的传统汇编)占据了文章的第二部分。在这里，Ǧāmi - al-āṯār被认为是西拉、圣训和对先知的虔诚之间紧密关系的书面例证，这是14 -15世纪大马士革的典型时期。总的来说，这篇文章认为，只有当我们把它与当时的圣训文化和对先知的崇拜密切联系起来时，才能完全掌握像Ǧāmi - al-āṯār这样丰富的文本的意图和用途。它表明普遍存在的“西拉文化”将人们与他们对先知生活的共同记忆联系在一起。这种文化是通过纪念先知的卓越和人生里程碑而孕育的。它旨在培养对先知的救赎之爱，以确保信徒在来世有一个安全的地方。
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Pub Date : 2023-11-21DOI: 10.1163/15700585-12341657
Ruggero Vimercati Sanseverino
In contemporary Egypt, the secularization of discourses and practices raises a fundamental challenge to sīra writing concerning its vocation to make the founding narrative and the religious ideals of Islam comprehensible and meaningful to contemporary Muslims. Arguing that the Muslim community’s image of the Prophet does indeed both affect and reflect its religious and spiritual condition, the known Egyptian intellectual and former rector of al-Azhar, ʿAbd al-Ḥalīm Maḥmūd (1910-1978) holds the appearance of de-theologized forms of sīra writing as a symptom of a profound crisis of Islamic intellectuality. Against this background, his prophetological considerations seek to show that this challenge can only be overcome by a sīra writing that engages the audience in a personal and spiritual relationship with the Prophet.
在当代埃及，话语和实践的世俗化对伊斯兰写作提出了根本性的挑战，它的使命是使伊斯兰教的创始叙事和宗教理想对当代穆斯林来说是可以理解和有意义的。埃及著名的知识分子、爱资哈尔大学的前校长al- Abd al-Ḥalīm Maḥmūd(1910-1978)认为，穆斯林社区对先知的形象确实影响并反映了其宗教和精神状况，他认为，去神化形式的伊斯兰教著作的出现，是伊斯兰知识分子深刻危机的征兆。在这种背景下，他对先知的思考试图表明，这一挑战只能通过一种让读者与先知建立个人和精神关系的神学写作来克服。
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Pub Date : 2023-11-21DOI: 10.1163/15700585-20231664
Renaud Soler
Résumé Cet article propose une réflexion sur l’écriture de la sīra, la « vie du Prophète », à partir de l’étude des catalogues de la Bibliothèque nationale égyptienne et de la Bibliothèque d’al-Azhar. L’analyse croisée des classifications des sciences médiévales et modernes, et des catégories utilisées par les catalogueurs à la fin du XIXe et dans la première moitié du XXe siècle, montre que la sīra était irréductible à la « biographie du Prophète », et recouvrait un ensemble de textes beaucoup plus large. La suite de l’article offre une description du corpus de 491 œuvres de sīra et des 1119 manuscrits et imprimés qui en sont les manifestations matérielles. Nous arrivons à la conclusion que ce corpus peut être utilisé pour décrire la culture de la sīra en Égypte et dans les provinces arabes de l’Empire ottoman. Deux résultats apparaissent particulièrement importants : la constitution de séries de textes (texte de base, commentaires, gloses) permet de décrire un pan majeur de la culture du commentaire à l’époque ottomane ; l’examen du corpus permet également d’offrir une perspective intéressante sur la transition entre la culture manuscrite et la culture imprimée dans l’Égypte du XIXe siècle.
{"title":"Les vies du Prophète Muḥammad en Égypte ottomane","authors":"Renaud Soler","doi":"10.1163/15700585-20231664","DOIUrl":"https://doi.org/10.1163/15700585-20231664","url":null,"abstract":"Résumé Cet article propose une réflexion sur l’écriture de la <jats:italic>sīra</jats:italic>, la « vie du Prophète », à partir de l’étude des catalogues de la Bibliothèque nationale égyptienne et de la Bibliothèque d’al-Azhar. L’analyse croisée des classifications des sciences médiévales et modernes, et des catégories utilisées par les catalogueurs à la fin du <jats:sc>XIX</jats:sc><jats:sup>e</jats:sup> et dans la première moitié du <jats:sc>XX</jats:sc><jats:sup>e</jats:sup> siècle, montre que la <jats:italic>sīra</jats:italic> était irréductible à la « biographie du Prophète », et recouvrait un ensemble de textes beaucoup plus large. La suite de l’article offre une description du corpus de 491 œuvres de <jats:italic>sīra</jats:italic> et des 1119 manuscrits et imprimés qui en sont les manifestations matérielles. Nous arrivons à la conclusion que ce corpus peut être utilisé pour décrire la culture de la <jats:italic>sīra</jats:italic> en Égypte et dans les provinces arabes de l’Empire ottoman. Deux résultats apparaissent particulièrement importants : la constitution de séries de textes (texte de base, commentaires, gloses) permet de décrire un pan majeur de la culture du commentaire à l’époque ottomane ; l’examen du corpus permet également d’offrir une perspective intéressante sur la transition entre la culture manuscrite et la culture imprimée dans l’Égypte du <jats:sc>XIX</jats:sc><jats:sup>e</jats:sup> siècle.","PeriodicalId":8163,"journal":{"name":"Arabica","volume":"15 6","pages":""},"PeriodicalIF":0.2,"publicationDate":"2023-11-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138514313","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-11-21DOI: 10.1163/15700585-20231683
Catherine Mayeur-Jaouen
Résumé Achevé en 1043/1633, Insān al-ʿuyūn fī sīrat al-nabī l-maʾmūn du cheikh égyptien ʿAlī l-Ḥalabī (m. 1044/1635) est plus connu sous le nom d’al-Sīra l-ḥalabiyya. Elle se présente comme le résumé de deux sīras d’époque mamelouke, les ʿUyūn al-aṯar fī funūn al-maġāzī wa-l-šamāʾil wa-l-siyar d’Ibn Sayyid al-Nās (m. 734/1334) et les Subul al-hudā wa-l-rašād fī sīrat ḫayr al-ʿibād, d’al-Ṣāliḥī l-Šāmī (m. 942/1536). La Sīra ḥalabiyya qui fut écrite à la demande du cheikh al-Bakrī s’inscrit dans les débats de l’islam ottoman du XIe/XVIIe siècle. En se débarrassant des chaînes de transmission des hadiths, en évitant souvent de mentionner précisément ses sources, al-Ḥalabī cherche une souplesse narrative qui s’affranchit d’une quête trop étroite de l’authenticité au profit du vraisemblable et de multiples possibles. Sa méthode plus conciliatrice que récapitulative guide fermement le lecteur vers les signes de la présence du Prophète dans l’histoire des hommes, où les origines sont rendues constamment actuelles par de nouveaux récits.
摘要1043/1633年竣工,Ins al -ʿuyān fūnīsī老鼠al-nabīl-maʾ埃及谢赫的mūnīlʿal -Ḥalab 1044/1635 (mī)是更广为人知的名字是d’al-S l -ḥīra alabiyya。她总结等两个Uy mameloukeʿ、老式sīrasūn al-aṯarīfun fūn al-maġāzīwa-l am -šāʾ他wa-l-siyar ibn al - Sayyid al-N 734/1334 s (mā)和Subul al-hudāwa-l-rašfādīs al -ʿḫayr ibādī鼠、al -Ṣliāḥīl -Š942/1536 (māmī)。. Sīraḥalabiyya曾书面请求,谢赫- bakrī一部分讨论早XIe / 17世纪的奥斯曼伊斯兰教。正在摆脱传动链的圣训,避免经常提到的正是其来源,al -Ḥalabī找一个叙述的灵活性的真实性的追求过于狭窄,输给了可信和多种可能。他的方法是调和的，而不是总结的，坚定地引导读者到先知在人类历史上存在的迹象，在那里的起源不断更新的叙述。
{"title":"La Sīra ḥalabiyya (1043/1633) : une Vie du Prophète à l’époque ottomane","authors":"Catherine Mayeur-Jaouen","doi":"10.1163/15700585-20231683","DOIUrl":"https://doi.org/10.1163/15700585-20231683","url":null,"abstract":"Résumé Achevé en 1043/1633, <jats:italic>Insān al-ʿuyūn fī sīrat al-nabī l-maʾmūn</jats:italic> du cheikh égyptien ʿAlī l-Ḥalabī (m. 1044/1635) est plus connu sous le nom d’<jats:italic>al-Sīra l-ḥalabiyya</jats:italic>. Elle se présente comme le résumé de deux <jats:italic>sīra</jats:italic>s d’époque mamelouke, les <jats:italic>ʿUyūn al-aṯar fī funūn al-maġāzī wa-l-šamāʾil wa-l-siyar</jats:italic> d’Ibn Sayyid al-Nās (m. 734/1334) et les <jats:italic>Subul al-hudā wa-l-rašād fī sīrat ḫayr al-ʿibād</jats:italic>, d’al-Ṣāliḥī l-Šāmī (m. 942/1536). La <jats:italic>Sīra ḥalabiyya</jats:italic> qui fut écrite à la demande du cheikh al-Bakrī s’inscrit dans les débats de l’islam ottoman du <jats:sc>XI</jats:sc><jats:sup>e</jats:sup>/<jats:sc>XVII</jats:sc><jats:sup>e</jats:sup> siècle. En se débarrassant des chaînes de transmission des hadiths, en évitant souvent de mentionner précisément ses sources, al-Ḥalabī cherche une souplesse narrative qui s’affranchit d’une quête trop étroite de l’authenticité au profit du vraisemblable et de multiples possibles. Sa méthode plus conciliatrice que récapitulative guide fermement le lecteur vers les signes de la présence du Prophète dans l’histoire des hommes, où les origines sont rendues constamment actuelles par de nouveaux récits.","PeriodicalId":8163,"journal":{"name":"Arabica","volume":"33 4","pages":""},"PeriodicalIF":0.2,"publicationDate":"2023-11-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138520939","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-11-21DOI: 10.1163/15700585-20231673
Catherine Mayeur-Jaouen
Résumé Le XIIe/XVIIIe siècle et le début du XIIIe/XIXe siècle virent émerger dans le monde musulman de grandes figures de réformateurs, muǧaddids et muǧtahids, perçus comme tels par leurs contemporains. Conscients d’une crise générale du monde musulman et désireux de maintenir l’unité de l’umma, ils souhaitaient y remédier par leurs projets de réforme, et participèrent au renouveau du Hadith qui caractérise les XIe/XVIIe et XIIe/XVIIIe siècle, en écho au IXe/XVe siècle. Beaucoup aussi discutèrent le takfīr, pratiqué par Muḥammad b. ʿAbd al-Wahhāb. Comment les étudier, comment les lire, et avec quelles méthodes ? Ce sont les questions que posent les deux livres recensés ici, tout en éclairant les progrès historiographiques dans l’histoire intellectuelle et religieuse du XIIe/XVIIIe siècle. Le livre important d’Ahmad Dallal, Islam without Europe : Traditions of Reform in Eighteenth-Century Islamic Thought, paru en 2018, part de la lecture attentive des œuvres de six réformateurs, inscrits dans une tradition érudite yéménite et indienne : Ibn al-Amīr al-Ṣanʿānī (1099/1688-1182/1769), Šāh Walī Llāh al-Dihlāwī (Shah Waliullah, 1114/1703-1176/1762), Muḥammad b. ʿAbd al-Wahhāb (1115/1703-1206/1792), ʿUṯmān b. Fūdī (Usman Dan Fodio, 1168/1754-1232/1817), Muḥammad b. ʿAlī l-Šawkānī (1173/1759-1250/1834) et Muḥammad b. ʿAlī l-Sanūsī (1202/1787-1276/1859). Fort savant, militant, mais malheureusement représentatif d’une histoire textuelle peu contextualisée, Islam without Europe est un livre très utile, qui encourage la lecture comparative des principaux auteurs abordés, al-Šawkānī en particulier. Il est pourtant possible de lire les sources primaires dans une vraie réflexion d’historien. C’est le propos de Stefan Reichmuth dans The World of Murtaḍā al-Zabīdī, paru en 2009, sur Murtaḍā l-Zabīdī (m. 1205/1791), savant indien formé au Yémen et installé en Égypte. Mêlant biographie, étude de réseaux, histoire générale de la pensée islamique au XIIe/XVIIIe siècle dans son ancrage social, politique et économique, le livre conclut à l’humanisme de ce savant musulman et soufi.
摘要在十二世纪和18世纪初13 /看见出现在十九世纪,穆斯林世界的伟大的改革者,muǧaddids和muǧtahids及其同时代的人看来,如此的。意识到穆斯林世界的普遍危机，并渴望保持乌玛的统一，他们希望通过他们的改革计划来纠正这一点，并参与了圣训的更新，这是11 / 17和12 / 18世纪的特点，呼应了9 / 15世纪。还讨论了很多takf Muḥīr,收取ammad b。ʿAbd al-Wahhāb。如何学习它们，如何阅读它们，用什么方法?这些都是这里列出的两本书提出的问题，同时阐明了12 / 18世纪知识分子和宗教历史的史学进展。艾哈迈德·达拉尔(ahmad Dallal) 2018年出版的重要著作《没有欧洲的伊斯兰:18世纪伊斯兰思想的改革传统》(Islam without Europe: traditional of Reform in 18 century Islamic Thought)是基于对六位改革者作品的仔细阅读，这些改革者被记录在也门和印度的学术传统中:Ibn al-Amīal -ʿṢ每年rānī(1099/1688-1182/1769)、ŠWalāhīal-Dihl liāhāw Muḥī(Shah Waliullah 1114/1703-1176/1762)、ammad b。ʿAbd al-Wahhāb (1115/1703-1206/1792), Uṯʿb。Fūdīmān (Dan Fodio Usman 1168/1754-1232/1817)、Muḥammad。bīlʿal -Šawk Muḥānī(1173/1759-1250/1834)和ammad b。ʿalīl-Sanūsī(1202/1787-1276/1859)。非常博学,好斗,但不幸的是,在具体情况下很少文字代表一个故事,教过欧洲》是一本非常有用的、比较鼓励阅读的主要作者的论述,al -Šawk尤其是ānī。然而，在真正的历史反思中阅读原始资料是可能的。Stefan Reichmuth的话就是在The World of Murtaḍāal-Zabīdī,2009年发表的关于Murtaḍāl-Zab 1205/1791īdī(m),印度学者组成了也门和埃及进行安装。这本书结合了传记、网络研究和12 / 18世纪伊斯兰思想史的社会、政治和经济根源，总结了这位穆斯林学者和苏菲派的人文主义。
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