《劳特利奇古兰经指南》

IF 0.4 2区 哲学 0 RELIGION Islam and Christian-Muslim Relations Pub Date : 2023-01-02 DOI:10.1080/09596410.2023.2167357
Sayed Hassan Akhlaq
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The overwhelming majority of inscriptions are made by, for and about men and their feelings and deeds; women appear only occasionally, either as objects of longing (a sister) or as initiators (a daughter accomplishing a rite for someone ‘on account of her property’, followed by an invocation to ‘favor her and aid her’ (8)). While it would likely be prudent not to draw broad conclusions from such brief mentions, the apparent connection between wealth and favour seems intended to justify this particular woman’s accomplishment of a rite that seemingly was otherwise the prerogative of men. It further raises the question of what kinds of religious practices were engaged in by women and why certain practices seem to have been favoured by and/or were exclusive to men, particularly in light of the apparent lack of priests and institutions. 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引用次数: 0

摘要

在太平间的装置中,无法确定雕刻是在埋葬时还是之后完成的(51)。有时,Al-Jallad拒绝将萨法蒂铭文与其他宗教传统和地形联系起来,这似乎过于谨慎了。他花了很长时间讨论最常被命名的神,阿拉特女神,将她置于多个前伊斯兰世界中,包括迦勒底亚,叙利亚,罗马和纳巴提亚,但他没有超越这一点去追踪古兰经或伊斯兰时代的联系,尽管古兰经中用来描述人类和神之间关系的术语有明确的语言联系,例如:“奴隶”或“sḍq”或“正义的人或奉献者”,或“颁布正义或复仇的神”等主题(62-4)。这项工作中有一个悬而未决的问题与性别有关。绝大多数碑文都是由人、为人、关于人、关于人的感情和行为;女性只是偶尔出现,要么是作为渴望的对象(一个姐妹),要么是作为发起者(一个女儿为某人完成一个仪式,“因为她的财产”,然后祈求“保佑她,帮助她”(8))。虽然不从这些简短的提及中得出广泛的结论可能是谨慎的,但财富和恩惠之间的明显联系似乎是为了证明这位特殊女性完成了一个仪式是合理的,否则这个仪式似乎是男人的特权。它进一步提出了妇女从事何种宗教活动的问题,以及为什么某些活动似乎受到男子的青睐和/或只限于男子,特别是考虑到显然缺乏牧师和机构。同样令人失望的是,Al-Jallad评论了前伊斯兰阿拉伯岩石艺术中女性形象的突出特征,主要是跳舞和唱歌的女孩演奏乐器,通常是在战斗的背景下,但没有讨论这一重要的存在。令人失望的是,关于具象表现的那一章只有两页,这表明,尽管存在性别差异,但对作者来说,岩石艺术的艺术表现不如碑文有趣。即使有时Al-Jallad提出问题,在祈祷中哪些主题被涵盖(干旱、迁徙、战争和放牧),哪些没有(孩子的出生、婚姻、丰雨),他也没有质问这些主题与社会潜在的性别动态之间的关系。总的来说,这项工作为北阿拉伯的前伊斯兰宗教活动提供了坚实的新证据,增加了知识基础,尽管有些问题仍未得到解答。
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The Routledge Companion to the Qur’an
at a mortuary installation where it cannot be determined if the carving was made at the time of burial or later (51). There are times when Al-Jallad’s refusal to draw connections between the Safaitic inscriptions and other religious traditions and topoi seems perhaps overly cautious. He engages in a lengthy discussion of the most frequently named deity, the goddess Allat, placing her within multiple pre-Islamic cosmoi, including Chaldaea, Syria, Rome and Nabataea, but does not move beyond this into tracing connections to the Qur’an or the Islamic era, despite the clear linguistic connections to terms used in the Qur’an to describe relations between humans and the Divine, such as ʿbd (slave) or sḍq (righteous one or devotee) or themes such as deities enacting justice or vengeance (62–4). One unanswered question in this work pertains to gender. The overwhelming majority of inscriptions are made by, for and about men and their feelings and deeds; women appear only occasionally, either as objects of longing (a sister) or as initiators (a daughter accomplishing a rite for someone ‘on account of her property’, followed by an invocation to ‘favor her and aid her’ (8)). While it would likely be prudent not to draw broad conclusions from such brief mentions, the apparent connection between wealth and favour seems intended to justify this particular woman’s accomplishment of a rite that seemingly was otherwise the prerogative of men. It further raises the question of what kinds of religious practices were engaged in by women and why certain practices seem to have been favoured by and/or were exclusive to men, particularly in light of the apparent lack of priests and institutions. Along the same lines, it is disappointing that Al-Jallad comments upon the prominent featuring of female figures in pre-Islamic Arabian rock art, mostly as dancing and singing girls playing instruments, often in the context of battle, but offers no discussion of this important presence. The chapter on figurative representations was disappointingly brief at a mere two pages, suggesting that the artistic representations of rock art were less interesting to the author than the inscriptions, despite the gender disparity. Even at times when Al-Jallad raises questions about which themes are covered (droughts, migrations, warfare and pasturing) and which are not (births of children, marriage, abundant rain) in prayers (89), he does not interrogate the relationship between these themes and the potential gender dynamics of the society. Overall, this work offers solid new evidence of pre-Islamic religious practices in Northern Arabia, adding to the knowledge base, even as some questions remain unanswered.
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来源期刊
CiteScore
1.90
自引率
0.00%
发文量
41
期刊介绍: Islam and Christian-Muslim Relations (ICMR) provides a forum for the academic exploration and discussion of the religious tradition of Islam, and of relations between Islam and other religions. It is edited by members of the Department of Theology and Religion, University of Birmingham, Birmingham, United Kingdom. The editors welcome articles on all aspects of Islam, and particularly on: •the religion and culture of Islam, historical and contemporary •Islam and its relations with other faiths and ideologies •Christian-Muslim relations. Islam and Christian-Muslim Relations is a refereed, academic journal. It publishes articles, documentation and reviews.
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