DOCSLIB.ORG

'Ilm: Science, Religion and Art in Islam

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
'Ilm: Science, Religion and Art in Islam ‘Ilm: Science, Religion and Art in Islam ‘Ilm: Science, Religion and Art in Islam Edited by Samer Akkach Published in Adelaide by University of Adelaide Press Barr Smith Library The University of Adelaide South Australia 5005 [email protected] www.adelaide.edu.au/press The University of Adelaide Press publishes peer-reviewed scholarly books. It aims to maximise access to the best research by publishing works through the internet as free downloads and for sale as high-quality printed volumes. © 2019 The Contributors This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International (CC BY-NC-ND 4.0) License. To view a copy of this licence, visit https://creativecommons.org/ licenses/by-nc-nd/4.0 or send a letter to Creative Commons, 444 Castro Street, Suite 900, Mountain View, California, 94041, USA. This licence allows for the copying, distribution, display and performance of this work for non-commercial purposes providing the work is clearly attributed to the copyright holders. Address all inquiries to the Publisher at the above address. For the full Cataloguing-in-Publication data please contact the National Library of Australia: [email protected]. ISBN (paperback) 978-1-925261-75-2 ISBN (ebook: pdf ) 978-1-925261-76-9 Senior Editor: Rebecca Burton Cover design: Emma Spoehr Typesetting: Midland Typesetters Cover image: 20072A13(a-c) Celestial globe, 19th century, Lucknow, Uttar Pradesh, silver, 15.5 cm (diam); Gift of Barrie and Judith Heaven 2007, Art Gallery of South Australia, Adelaide CONTENTS Preface vi Notes to the reader viii Glossary ix List of contributors xi List of illustrations xiv Introduction xvii PART I ʿILM AS SCIENCE 1 1. Polarising ʿilm: Science and religion in early modern Islam — Samer Akkach 3 2. Science and art: Anatomical illustrations in early Islamic optics — Perri Sparnon 19 3. The imperial Mughal hunt: A pursuit of knowledge — Shaha Parpia 39 4. The House of Stars: Astronomy and the architecture of new science in early modern Lucknow (1831-49) — Katharine Bartsch and Peter Scriver 59 PART II ʿILM AS RELIGION 79 5. ‘By the Pen!’: Spreading ʿilm in Indonesia through Quranic calligraphy — Virginia Hooker 81 6. The Islamisation of ʿilm: Ideals and realities in a globalised world — Syed Mehboob Bukhari 98 7. In between the mind and the heart: Kātip Çelebi’s concept of ʿilm — Selen Morkoç 113 8. ʿIlm and the human body: Al-Suhrawardī’s concept of the illuminated temple — Faris Hajamaideen 125 PART III ʿILM AS ART 139 9. ʿIlm and the ‘architecture of happiness’: The Ottoman imperial palace at Edirne/Adrianople, 1451-1877 — Susan Scollay 141 10. ʿIlm or fashion? The question of identity in the batik designs of Java — James Bennett 157 11. Curating ʿilm: Chapter or bridge? — Sam Bowker 181 Bibliography 193 PREFACE Conceptions of ‘knowledge’ (ʿilm in Arabic) — its virtue, necessity, and socio-religious function — have played a central role in Muslims’ life throughout Islamic history. The two sacred sources of Islam, the Quran (words of God) and the Hadiths (words of the Prophet), placed a strong emphasis on ʿilm, considering knowledge acquisition to be mandatory for all Muslims, the act of knowing to be essential to all aspects of cultural production, and knowledge in its highest state to be akin to prophecy. Discriminating between knowledge and ignorance, the Quran asks, ‘Are those who know and those who do not know equal?’ (39:9), and goes on to assure Muslims that God will raise believers and possessors of knowledge above others (58:11). The Prophet Muhammad adds further import to the Quranic view by declaring that ‘seeking knowledge is obligatory on every Muslim’, and that ‘the ʿulamāʾ (possessors of knowledge) are the inheritors of the prophets’. It is little wonder that ʿilm framed Muslims’ high aspirations, determined their social status, and paved their ways to paradise. The high significance Muslims accord to ʿilm is evident in the numerous sources (in Arabic, Persian, and Ottoman Turkish) devoted to articulating the nature, virtue, and function of the three related aspects of knowing: ʿilm (possession of knowledge), taʿlīm (dissemination of knowledge, through teaching, education, and moral upbringing), and tuʿallum (acquisition of knowledge, through learning, training, and making). There are also numerous biographical reference books on the life and works of the ʿulamāʾ — that is, the individuals who had devoted their lives to the pursuit of knowledge. These sources show the enduring preoccupation with ʿilm’s epistemological, moral, and socio-religious values. Indeed, the large body of literature available on various aspects of knowledge testifies to the fact that the concept ofʿilm has dominated Islam to such an extent that one can safely say it has given Islamic civilisation its distinctive shape and complexion today. This edited volume of chapters resulted from an international conference held at the University of Adelaide in July 2016 under the same title to explore the multifaceted concept of ʿilm in Islam — its agency and manifestations in the connected realms of science, religion, and the arts. ʿIlm is normally rendered into English in a straightforward manner as ‘knowledge’. This unnuanced translation tends to conceal the complexity and multivalent nature of the Arabic expression, which is at once simple and complex. It is simple in its transparent and intuitively recognisable meaning, yet complex in its many derivations, connotations, and associations, which link it to diverse aspects of knowing, such as comprehension, conception, perception, feeling, and familiarity, as well as different modes of knowledge acquisition, production, and dissemination, including teaching and learning, education, and morality (tarbiya).1 Mediaeval Arabic lexicographers relate ʿālam, ‘world’, also to ʿilm, thereby signifying that the divine creative act was fundamentally an act of knowing and that the created world was a product of knowledge.2 Muslim mystics (Sufis) customarily report a holy tradition in which God identifies the main reason behind creating the world as being ‘his desire to be known’, thus rendering knowledge as the ultimate aim of the religious pursuit. The conference presented an opportunity, at national and international levels, to examine the concept of ʿilm in pre-, early, and postmodern Islamic cultures in order to better understand its role in social, cultural, and intellectual developments. Over four days, the conference brought PREFACE VII together a broad group of scholars, artists, designers, curators, conservators, and higher-degree researchers across the fields of Islamic intellectual history, history and theory of Islamic art and architecture, history of Islamic science, and Islamic studies to address key issues of concern and to highlight points of intersection between science, religion, and the arts. Presenters and participants discussed how ʿilm is understood, engaged with, and experienced by Muslim communities today; what practices, territories, and histories of ʿilm are in need of better understanding; and how ʿilm continues to shape Islam’s past, present, and future within the Muslim world and beyond. In conjunction with the conference the Art Gallery of South Australia (AGSA) staged, in collaboration with the University of Adelaide’s Centre for Asian and Middle Eastern Architecture (CAMEA), an Islamic art exhibition titled ʿIlm: Art and Knowledge in Islam. On display at AGSA were 45 works of art from Iran, Egypt, Turkey, India, and Indonesia dated from the 10th century to the contemporary era. A rare cultural feast in Australia, the displayed objects showed the rich diversity of Islamic art, and, most important for this occasion, they showed how knowledge formed a constant basis and framework for artistic expression in the Islamic tradition. Both the conference and the exhibition provided intellectually stimulating and thought-provoking occasions for contemplating the contributions Islam had made, and has continued to make, to humanity and global civilisation. The conference was generously supported by two grants, a Discovery Project grant from the Australian Research Council (ARC), and a culture and art grant from the Council for Australian- Arab Relations (CAAR). I wish to thank both organisations for their support, without which neither the conference nor this edited volume would have been possible. I also wish to extend special thanks to the Art Gallery of South Australia (AGSA) for accepting my invitation to set up the exhibition, and the curator of Islamic art, James Bennett, for assuming the responsibility of designing and setting up the exhibition and turning it into such an attractive and informative event. I am thankful to the four keynote speakers, Professors James Piscatori, Nidhal Guessoum, Peter Harrison, and Stefano Carboni, for enriching the conference through valuable lectures and stimulating discussions; to the University of Adelaide and School of Architecture and Built Environment (SABE) for providing the facilities and administrative support for the event; and to the conference secretary and my research assistant, Perri Sparnon, for her tireless organisational and research efforts from inception to end; without her much appreciated assistance theʿilm project would not have reached its current state. Finally, special thanks go to the conference participants whose works are published here in chapter form, and to John Emerson and Rebecca Burton of the University of Adelaide Press for their support and assistance in the production of this volume. NOTES 1 In many Arab countries today, the ministry for education is called wizārat al-tarbiya wa -l-taʿlīm, placing ‘moral upbringing’ (trabiya) before ‘teaching’ (taʿlīm, from ʿilm). This shows the enduring bond between knowledge dissemination and moral upbringing in the collective Arab imagination to this day. 2 Ibn Manẓūr, Lisān al-ʿarab al-muḥīt, ʿ-l-m. NOTES TO THE READER In various chapters, authors have used primary sources in different Islamic languages (Arabic, Ottoman Turkish, Farsi, and Urdu), and thus transliterations may vary according to the systems used by each author. Attempts have been made to unify them as much as practically possible.
Load more

Recommended publications
  • DAILY Adhkār
    ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ DAILY adhkār Authentic Remembrances & Supplications prescribed by the Messenger of Allah DAILY adhkār Authentic Remembrances & Supplications prescribed by the Messenger of Allah Second Edition � � � � � � � N·� ÿ€@k� v� n�� c@Ô� „� Ï� «� Üa@� ·� ÿi�ä@� fib”Î� “And your Lord said: ‘Call upon Me; I will respond to you.’” (40:60) � �� @Ò�Ï� «� Ü@� k� Ó� uc@L@k� Ì@� ã”@� Ô� „� hœ@� �� � «@� � Üb� j� «@� Ÿ� €d�@a� à�gÎ� � � � � � � @Ôi@aω� fl˚� Ó� €�Î@Ô€@aÏj� Ó� vn� �Ó� ‹œ@L@� Êb«� Ü@a� à�g@ aá€a� � � � � � � � � � � � � � � � NÊ� Î� á� í@� ã� Ì@� ·� Ë� ‹»� € “When My servants ask you about Me, indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them obey Me, and believe in Me that they may be guided.” (2:186) “Allah says: ‘I am as My slave thinks of me, and I am with him when he remembers Me. If he remembers Me within himself, I remember him within Myself; and if he remembers Me in a gathering, I remember him in a better gathering; and if he draws one span nearer to Me, I draw one cubit nearer to him; and if he draws one cubit nearer to Me, I draw a distance of two outstretched arms nearer to him; and if he comes to Me walking, I go to him running.’” (Hadīth Qudsī, Bukhārī) ABOUT UMMAH WELFARE TRUST Recent decades have seen this final Ummah encounter unprecedented trials and calamities. Millions who have taken Allah as their Lord and His Messenger as their guide have suffered and perished amidst continuous wars, natural disasters and enforced poverty.
    [Show full text]
  • A Sufi Reading of Jesus
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by The University of Sydney: Sydney eScholarship Journals... Representations of Jesus in Islamic Mysticism: Defining the „Sufi Jesus‟ Milad Milani Created from the wine of love, Only love remains when I die. (Rumi)1 I‟ve seen a world without a trace of death, All atoms here have Jesus‟ pure breath. (Rumi)2 Introduction This article examines the limits touched by one religious tradition (Islam) in its particular approach to an important symbolic structure within another religious tradition (Christianity), examining how such a relationship on the peripheries of both these faiths can be better apprehended. At the heart of this discourse is the thematic of love. Indeed, the Qur’an and other Islamic materials do not readily yield an explicit reference to love in the way that such a notion is found within Christianity and the figure of Jesus. This is not to say that „love‟ is altogether absent from Islamic religion, since every Qur‟anic chapter, except for the ninth (surat at-tawbah), is prefaced In the Name of God; the Merciful, the Most Kind (bismillahi r-rahmani r-rahim). Love (Arabic habb; Persian Ishq), however, becomes a foremost concern of Muslim mystics, who from the ninth century onward adopted the theme to convey their experience of longing for God. Sufi references to the theme of love starts with Rabia al-Adawiyya (717-801) and expand outward from there in a powerful tradition. Although not always synonymous with the figure of Jesus, this tradition does, in due course, find a distinct compatibility with him.
    [Show full text]
  • Perspectives Behind Translating House of Flesh by Yusuf Idris
    C. Lindley Cross 12 June 2009 Perspectives Behind Translating House of Flesh by Yusuf Idris Within the canon of great minds and talents that brought Egypt to a literary renaissance between 1880 and 1960, Yusuf Idris (1927-1991) is widely acknowledged as the master of the Egyptian short story. Employing a compact, terse style, charged with an energy that viscerally engages the senses as much as it does the imagination and intellect, he burst into the public eye with a prolific outpouring of work in the years directly following the 1952 Revolution. His stories from the beginning were confrontational and provocative, articulated from his firm commitment to political activism. Although his literary efforts had largely petered out by the 1970s, the uncompromising zeal and intensity he brought to his short stories left a groundbreaking impression on the history of modern Arabic fiction. Inside the Arabic literary tradition, the short story (al-qiṣṣah al-qaṣīrah, or al-uqṣuṣah) is in itself a genre that bears a political dimension, first and foremost due to its having been largely inspired by foreign models.1 Even in Europe and North America, it only achieved widespread acceptance as a literary form distinct from novels in the early nineteenth century. In the climate of French literary prestige and British colonialism encroaching upon Egypt’s identity, the choice whether to adopt or reject such forms was often indicative of a wider political view. Some intellectuals were convinced that the only way to save Egypt from cultural effacement was to re-appropriate the language and forms of the great classical masters like Abu Nawas and al- Mutanabbi and inject them into contemporary literature, warding off further corruption as a vaccine wards off disease.
    [Show full text]
  • 3.1 the CIVILIZATION of SUMER Fertile Crescent & Mesopotamia
    11/16/2016 1 3.1 THE CIVILIZATION OF SUMER 2 Fertile Crescent & Mesopotamia uFertile Crescent, Mesopotamia (Defs) uMesopotamia- present day Iraq, lies between Tigris & Euphrates rivers means- “land between the rivers” Where the 1 st civilization began to form. Sumer 3 Agriculture in Mesopotamia uFertile Crescent- rich soil, some of the most productive land in the region. Allowed farmers to grow many grains and veggies, Farmers also raised sheep, goats and cattle. 4 Geography of Mesopotamia uNorthern M- foothills of Taurus and Zagros mountains uSouthern M- Hot/dry soil irrigated by Tigris and Euphrates uHeavy spring flooding could ruin crops/houses 5 Farming the Land uThey dug irrigation canals to feed water to the crops. uUsed a plow pulled by Oxen to cut trenches where the farmers dropped seeds. 6 Oxen with Plow 7 Sumerian Religion uGods controlled every aspect of life; rain, wind, crops, etc. uIf gods were not happy… war, floods, poor harvest, disease, death uPriests- communicated with gods uVocab… Polytheism, ziggurats 8 Sumerian Writing uNeeded a system to keep track of goods. First just pics, then transformed into symbols uCuneiform- new system of writing. 1000’s of symbols uGilgamesh- ancient poem written on 12 tablets. Proof writing more than records. u 9 Sumerian Government u1st leaders were Priests, not kings. Priests picked leaders, military leaders often later became kings. uKings needed support of priests, so they were respected, in turn priests said gods had sent king to rule the city (partnership) uKing- chief lawmaker and judge. 10 Sumerian Government Cont. uLaws needed to control the people, laws about slavery, marriage, harming others, etc.
    [Show full text]
  • Moons Phases and Tides
    Moon’s Phases and Tides Moon Phases Half of the Moon is always lit up by the sun. As the Moon orbits the Earth, we see different parts of the lighted area. From Earth, the lit portion we see of the moon waxes (grows) and wanes (shrinks). The revolution of the Moon around the Earth makes the Moon look as if it is changing shape in the sky The Moon passes through four major shapes during a cycle that repeats itself every 29.5 days. The phases always follow one another in the same order: New moon Waxing Crescent First quarter Waxing Gibbous Full moon Waning Gibbous Third (last) Quarter Waning Crescent • IF LIT FROM THE RIGHT, IT IS WAXING OR GROWING • IF DARKENING FROM THE RIGHT, IT IS WANING (SHRINKING) Tides • The Moon's gravitational pull on the Earth cause the seas and oceans to rise and fall in an endless cycle of low and high tides. • Much of the Earth's shoreline life depends on the tides. – Crabs, starfish, mussels, barnacles, etc. – Tides caused by the Moon • The Earth's tides are caused by the gravitational pull of the Moon. • The Earth bulges slightly both toward and away from the Moon. -As the Earth rotates daily, the bulges move across the Earth. • The moon pulls strongly on the water on the side of Earth closest to the moon, causing the water to bulge. • It also pulls less strongly on Earth and on the water on the far side of Earth, which results in tides. What causes tides? • Tides are the rise and fall of ocean water.
    [Show full text]
  • Arabic Music. It Began Something Like This : "The Arabs Are Very
    ARAP.IC MUSIC \\y I. AURA WILLIAMS man's consideratinn of Ininian affairs, his chief cinestions are, IN^ "\Miat of the frture?" and "What of the past?" History helps him to answer lioth. Dissatisfied with history the searching mind asks again, "And Ijcfore that, what?" The records of the careful digging of archeologists reveal, that many of the customs and hahits of the ancients are not so different in their essence from ours of today. We know that in man's rise from complete savagery, in his first fumblings toward civilization there was an impulse toward beauty and toward an expression of it. We know too, that his earliest expression was to dance to his own instinctive rhythms. I ater he sang. Still later he made instruments to accompany his dancing and his singing. At first he made pictures of his dancing and his instruments. Later he wrote about the danc- ing and his instruments. Later he wrote about the dancing and sing- ing and the music. Men have uncovered many of his pictures and his writings. From the pictures we can see what the instruments were like. We can, perhaps, reconstruct them or similar ones and hear the (luality of sound which they supplied. But no deciphering of the writings has yet disclosed to rs what combinations or sequences of sounds were used, nor what accents marked his rhythms. While one man is digging in the earth to turn up what records he may find of man's life "before that," another is studying those races who today are living in similar primitive circumstances.
    [Show full text]
  • Rituals of Islamic Spirituality: a Study of Majlis Dhikr Groups
    Rituals of Islamic Spirituality A STUDY OF MAJLIS DHIKR GROUPS IN EAST JAVA Rituals of Islamic Spirituality A STUDY OF MAJLIS DHIKR GROUPS IN EAST JAVA Arif Zamhari THE AUSTRALIAN NATIONAL UNIVERSITY E P R E S S E P R E S S Published by ANU E Press The Australian National University Canberra ACT 0200, Australia Email: [email protected] This title is also available online at: http://epress.anu.edu.au/islamic_citation.html National Library of Australia Cataloguing-in-Publication entry Author: Zamhari, Arif. Title: Rituals of Islamic spirituality: a study of Majlis Dhikr groups in East Java / Arif Zamhari. ISBN: 9781921666247 (pbk) 9781921666254 (pdf) Series: Islam in Southeast Asia. Notes: Includes bibliographical references. Subjects: Islam--Rituals. Islam Doctrines. Islamic sects--Indonesia--Jawa Timur. Sufism--Indonesia--Jawa Timur. Dewey Number: 297.359598 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying or otherwise, without the prior permission of the publisher. Cover design and layout by ANU E Press Printed by Griffin Press This edition © 2010 ANU E Press Islam in Southeast Asia Series Theses at The Australian National University are assessed by external examiners and students are expected to take into account the advice of their examiners before they submit to the University Library the final versions of their theses. For this series, this final version of the thesis has been used as the basis for publication, taking into account other changesthat the author may have decided to undertake.
    [Show full text]
  • Understanding the Concept of Islamic Sufism
    Journal of Education & Social Policy Vol. 1 No. 1; June 2014 Understanding the Concept of Islamic Sufism Shahida Bilqies Research Scholar, Shah-i-Hamadan Institute of Islamic Studies University of Kashmir, Srinagar-190006 Jammu and Kashmir, India. Sufism, being the marrow of the bone or the inner dimension of the Islamic revelation, is the means par excellence whereby Tawhid is achieved. All Muslims believe in Unity as expressed in the most Universal sense possible by the Shahadah, la ilaha ill’Allah. The Sufi has realized the mysteries of Tawhid, who knows what this assertion means. It is only he who sees God everywhere.1 Sufism can also be explained from the perspective of the three basic religious attitudes mentioned in the Qur’an. These are the attitudes of Islam, Iman and Ihsan.There is a Hadith of the Prophet (saw) which describes the three attitudes separately as components of Din (religion), while several other traditions in the Kitab-ul-Iman of Sahih Bukhari discuss Islam and Iman as distinct attitudes varying in religious significance. These are also mentioned as having various degrees of intensity and varieties in themselves. The attitude of Islam, which has given its name to the Islamic religion, means Submission to the Will of Allah. This is the minimum qualification for being a Muslim. Technically, it implies an acceptance, even if only formal, of the teachings contained in the Qur’an and the Traditions of the Prophet (saw). Iman is a more advanced stage in the field of religion than Islam. It designates a further penetration into the heart of religion and a firm faith in its teachings.
    [Show full text]
  • Jerusalem Studies in Arabic and Islam
    Institute of Asian and African Studies at The Hebrew University The Max Schloessinger Memorial Foundation REPRINT FROM JERUSALEM STUDIES IN ARABIC AND ISLAM I 1979 THE MAGNES PRESS. THE HEBREW UNIVERSITY. JERUSALEM PROPHETS AND PROGENITORS IN THE EARLY SHI'ATRADITION* Uri Rubin INTRODUCTION As is well known, the Shi 'I belief that 'Ali' should have been Muhammad's succes- sor was based on the principle of hereditary Califate, or rather Imamate. 'Ali's father, Abu Talib, and Muhammad's father, 'Abdallah, were brothers, so that Muhammad and 'Ali were first cousins. Since the Prophet himself left no sons, the Shi 'a regarded' All as his only rightful successor.' Several Shi 'I traditions proclaim 'All's family relationship (qariiba) to Muhammad as the basis for his hereditary rights. For the sake of brevity we shall only point out some of the earliest.A number of these early Shi T traditions center around the "brothering", i.e. the mu'akhiih which took place after the hijra; this was an agreement by which each emigrant was paired with one of the Ansar and the two, who thus became brothers, were supposed to inherit each other (see Qur'an, IV, 33? 'All, as an exception, was paired not with one of the Ansar but with the Prophet himself." A certain verse in the Qur'an (VIII, 72) was interpreted as stating that the practice of mu iikhiin was confined only to the Muhajinin and the Ansar, to the exclusion of those believers who had stayed back in Mecca after the hijra. They re- tained the old practice of inheritance according to blood-relationship." This prac- tice, which was introduced in al-Madi na, affected the hereditary rights of the families of the Muhajiriin who were supposed to leave their legacy to their Ansari * This article is a revised form of a chapter from my thesis on some aspects of Muhammad's prophethood in the early literature of hadt th.
    [Show full text]
  • A Study on the Theory of God's Science of Maturidi School Cunping
    Advances in Social Science, Education and Humanities Research, volume 328 4th International Conference on Humanities Science and Society Development (ICHSSD 2019) A Study On the Theory of God's Science of Maturidi School Cunping Yun School of Foreign Language, Northwest Minzu University, Lanzhou, Gansu, China, 730050 [email protected] Keywords: Islamic theology, The science of God, Maturidi school Abstract: Maturidi school is one of the two pillars of Sunni sect in Islamic theology. In the heated debate on Islamic dogmatics, Maturidi school unswervingly protected the authority of the Book and the reason and became the one of the founders of the Sunni theology. Maturidi school successfully applied dialectical principles to ensure the supremacy of the Scriptures and at the same time upheld the role of the reason. They maintained a more rational and tolerant attitude toward many issues, and it is called "Moderatism"by the Sunni scholars. The thought of Maturidi school spread all over Central Asian countries, Afghanistan, India, Bangladesh, Pakistan, Rome, Persian, Turkey, Egypt and China ,etc.. In today's globalized and diversified international situation, it is of great significance to enhance the study of Maturidi school's theological thought, especially it's theory of God's Science in order to promote ideological and cultural exchanges between our country and Muslim world and to enhance the mutual understanding. 1. Introduction Muslims began to argue about the fundamental principles of Islamic belief after the Prophet passed away. And some muslim scholars even touched upon the theological questions like the essence, attributes of Allah and the relationship between human and the universe in the influence of foreign cultures of Greece, Persia and Syria, and then ＂Ilm El-Kalam＂(Islamic theology) came into being.
    [Show full text]
  • The Unique Ibn Al-Bawwab Manuscript
    D.S.RICE THE UNIQUE IBN AL-BAWWAB MANUSCRIPT The text of the Qur'an was recorded'in the Prophet's lifetime, on a variety of writing materials.These inclu- ded such diverse materials as papyrus, parchment, leather, limestone slabs,shoulder blades,ribs, saddle- boards, &c. The Qur'an was first collectedunder the first caliph, Abu Bakr, and codified under the third caliph, 'Uthman. It was, in all likelihood, written on parchmenton both occasions,although one sourcehas it that papyrus was used on the first. All the early Qur'ans which have so far come to light are on parchment, with the exception of a small frag- ment on papyruswhich is attributed to the third Islamic century. The earliest Qur'ans w\ich have reachedus are written in variety of angular scripts commonly-but inappro- priately-describedas Kufic. No completeKufic Qur'an has, to my knowledge, survived and none is provided with a colophon. It is still a matter of controversy whether we possessany Qur'an which can be dated to the first century of the Muslim era.There are a number "signatures" of coclices which bear of the caliphs 'Uthman and 'Ali, but these have been shown to be later pious forgeries. Thanks to the studies published in the course of the last fifty years,especially by B. Moritz, J. von Karaba- cek, G. Bergstrásser,O. Pretzl,A. Grohmann, N. Abbott, and G. Levi della Vida much progresshas been made in the provisional dating of certain Kufic Qur'ans to the late first and to the second century of the Hijra.
    [Show full text]
  • Women Who Run with the Wolves Lemos De Carvalho, Claudia
    Tilburg University Women Who Run With The Wolves Lemos De Carvalho, Claudia Publication date: 2018 Document Version Publisher's PDF, also known as Version of record Link to publication in Tilburg University Research Portal Citation for published version (APA): Lemos De Carvalho, C. (2018). Women Who Run With The Wolves: Online stories and roles of Spanish- speaking jihadist women. [s.n.]. General rights Copyright and moral rights for the publications made accessible in the public portal are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognise and abide by the legal requirements associated with these rights. • Users may download and print one copy of any publication from the public portal for the purpose of private study or research. • You may not further distribute the material or use it for any profit-making activity or commercial gain • You may freely distribute the URL identifying the publication in the public portal Take down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim. Download date: 29. sep. 2021 Women Who Run With The Wolves Online stories and roles of Spanish-speaking jihadist women Women Who Run With The Wolves Online stories and roles of Spanish-speaking jihadist women PROEFSCHRIFT ter verkrijging van de graad van doctor aan Tilburg University op gezag van de rector magnificus, prof. dr. E.H.L. Aarts, in het openbaar te verdedigen ten overstaan van een door het college voor promoties aangewezen commissie in de Ruth First zaal van de Universiteit op dinsdag 19 juni 2018 om 10.00 uur door Claudia Sofia Lemos de Carvalho geboren te Porto, Portugal Promotores: Prof.
    [Show full text]