Abd al-Rahman Research Articles

Al-Bukhari's "Great History" Approach To combine and differentiate narrators Through discussion of the report of Sheikh Abd al-Rahman al-Muallami (may God have mercy on him)

Al-Bukhari's "Great History" Approach To combine and differentiate narrators Through discussion of the report of Sheikh Abd al-Rahman al-Muallami (may God have mercy on him)

Editions, translations, transformations: refashioning the Arabic Aristotle in Egypt and metropolitan Europe, 1940\u20131980

Like translations, critical editions can play an important role in the language-mediated evolution of political concepts. This paper offers a case-study of a modern edition of Aristotle’s Nicomachean Ethics by the famous twentieth-century Egyptian philosopher and father of ‘Arab existentialism’ Abd al-Rahman Badawi (d. 2002). It draws on ancient Greek and medieval Arabic corpora developed by the Genealogies of Knowledge project and a modern Arabic corpus accessible through Sketch Engine to examine the lexical patterning of key political items relating to the concept of citizen in the Arabic and Greek versions of Aristotle’s Nicomachean Ethics. This corpus-based analysis of lexical patterns is contextualised against discursive and disciplinary parameters that shaped Badawi’s edition. Supplementing this collocational analysis of relevant lexical items with a more traditional analysis of Badawi’s paratexts, I argue that the editing process produces a hybrid ‘third text’ that is neither a transcription of the original manuscript nor a reconstruction of the manuscript’s archetype. The paper concludes that, like translations, editions transform the texts they are based on.

Molla Câmî’nin Î’tikâd-Nâme’sinin Ulûhiyet Bahsi Üzerine İnceleme

İslam düşünce tarihinin gelişim sürecine bakıldığında ana renklerden birisini inanç konusunun oluşturduğu görülmektedir. Ulûhiyet ise, kendi kapsamında birçok ayrıntıyı barındıran bu konunun en önemli bahislerinden birini oluşturmaktadır. Zira ulûhiyet, Müslüman toplumların dinî hayatında merkezi konumunu her zaman korumuştur. Öyle ki, bu konunun daha iyi anlaşılması ve kalıcılığının sağlanması için birçok anlatım tarzı ve edebî yöntem uygulanmıştır. Bu yönüyle ulûhiyet konusunun, İslam toplumlarının edebiyat, kültür ve sanat dünyalarında önemli bir yer tuttuğu görülür. Özellikle tevhit, münacat, esma-i hüsna ve mesnevi gibi çeşitli edebi türler, bu bağlamdaki konuların topluma aktarılmasında daha etkin ve kalıcı bir yol olarak tercih edilmiştir. İslamî Fars edebiyatının simge isimlerinden Abdurrahman Câmî (1414-1492) de, gerek nesir ve gerekse nazım türü eserleriyle bu alana ayrı bir katkı sunmuştur. Onun mesnevi tarzında kaleme aldığı; ulûhiyet, nübüvvet ve ahiret gibi ana bölümlere ayırabileceğimiz Î’tikâd-nâme adlı manzumesinin sadece ulûhiyet bahsi makalemizin konusunu oluşturacaktır. Eserin bazı yerlerinde Ehl-i Sünnet akidesinin Eş’arî çizgisine yapılan vurgular ön plana çıksa da; eser, Sünni akidenin genel hatlarının manzum sunumu olması bakımından ayrı bir önemi haizdir.

Ishārī Interpretations in the Tafsīr of Mulla Jāmī

Abdurrahmân Câmî (ö. 898/1492), XV. yüzyılın çok yönlü âlimlerindendir. O hem tasavvufun önemli nazariyyatçılarından hem de önde gelen edebî şahsiyetlerden biri olmasının yanı sıra bir tefsir müellifidir. Bu makale, Câmî’nin tefsir eserindeki işârî yorumları konu edinmektedir. Bakara 40. âyete kadar kaleme alınan bu tefsirinde dil tahlillerinin yanı sıra tasavvufî bahislerin de önemli bir yer işgal ettiği görülmektedir. Bu çalışmada, Molla Câmî Tefsiri’ndeki işârî yorumların yoğunlaştığı konular ve bu yorumların sunumunda izlenen yöntemin tespit edilmesi amaçlanmaktadır. Çalışma neticesinde ulaşılan sonuçlara göre; Câmî, eserinde yer verdiği dil ile ilgili açıklamalar ve temas ettiği konular bakımından Zemahşerî’nin (ö. 538/1144) Keşşâf’ını esas almakla birlikte birçok dil ve tefsir âliminin görüşlerine yer vermiştir. Tasavvufî konularda ve âyetlere getirdiği işârî yorumlarda ise onun bakış açısını belirleyen iki sûfî; Muhyiddîn İbnü’l-‘Arabî (ö. 638/1240) ve Sadreddîn Konevî’dir (ö. 673/1274). Câmî, eserinin baş tarafında tasavvufî yorumları, diğer açıklamalarla iç içe sunarken, Bakara Sûresi’nin ilk beş âyetiyle birlikte bu tür yorumları âyet tefsirinin sonunda toplamıştır. Âyet metninin arasına yerleştirdiği kısa açıklamalar şeklinde yaptığı bu yorumlarda vahdet-i vücûd düşüncesinin temel kavramlarını görmek mümkündür. Bunun yanı sıra onun, tasavvufun âmelî boyutuna dair açıklamalarına da rastlanılmaktadır.

The Science of Wad‘ and “el-‘Ucâletü’r-Rahmiyye” (Study and Review)

Vaz‘ ilmi, dış dünyadaki varlık veya nesnelerin insan zihnindeki suretleri olan manalar ile bu manaları simgeler yoluyla zihin dışına aktaran lafızlar arasındaki ilişkinin ne şekilde ve hangi yollarla kurulduğunu incelemektedir. Hicrî VIII. asırda kelam, usul ve dil âlimi Ebü’l-Fazl ‘Adudüddîn el-Îcî’nin er-Risâletü’l-vaz‘iyye adlı risalesiyle bağımsız bir literatür olarak incelenmeye başlamıştır. Ebü’l-Kâsım es-Semerkandî, Abdurrahman el- Câmî, Kemâlüddîn eş-Şirvânî ‘İsamüddîn el-İsferâyînî, Seyyid Şerif el-Cürcânî, Seyyid Muhammed el-Kefevî ve Seyyid Hafız es-Sirozî gibi sonraki müelliflerin metinleriyle gelişimini sürdürmüştür. Son döneme gelindiğinde alana dair birçok eser telif edilmiştir. Bu eserler arasında Eğinli İbrahim b. Halil Efendi’nin Metnun fi’l-vaz‘ adlı risalesi, önceden beri tartışılagelen vaz‘ meselelerinin tamamını teorik ve pratik düzlemde sistemli olarak ele alma ve vaz‘ bilgisini bilimin konusu haline getirme noktasında gösterdiği çabayla dikkat çekmektedir. Makalenin konusu olan el-‘Ucâletü’r-Rahmiyye, sözü edilen eserin şerhidir. Bu çalışmada özellikle muhtevanın geliştirilmesi ve meseleler hakkında yapılan tartışmaların tespit edilmesi açısından vaz‘ ilmine büyük katkıları olduğuna inandığımız bir metnin vaz‘ literatürüyle birlikte değerlendirmesi yapılacaktır.

العنف الزواجي وعلاقته بالشفقة بالذات في ضوء بعض المتغيرات الديموجرافية

هدف البحث إلى الکشف عن مستوى العنف الزواجي والشفقة بالذات، والوزن النسبي لأبعاد الشفقة بالذات لدى أفراد عينة البحث ، والعلاقة الارتباطية بين العنف الزواجي والشفقة بالذات، ومعرفة الفروق بين متوسط درجات أفراد العينة في العنف الزواجي والشفقة بالذات تبعا لبعض المتغيرات الديموجرافية، واختلاف نسبة مشارکة العوامل المؤثرة على الشفقة بالذات، وتکونت العينة من (720) زوج وزوجة، منهم (324) زوج، و(396) زوجة سعوديين ومصريين، واعتمدت الباحثة للتحقق من هذه الأهداف على مقياس العنف الزواجي نسخة (للزوج، الزوجة) من إعدادها، ومقياس الشفقة بالذات إعداد(Neff ,2003) تعريب عبدالرحمن؛ العمري؛ العاسمي والضبع (٢٠١٥)، وأوضحت النتائج وجود علاقة ارتباطية عکسية بين محاور مقياس العنف الزواجي وبعض محاور مقياس الشفقة بالذات الرحمة بالذات، الإنسانية العامة، اليقظة العقلية عند مستوى دلالة (0,01) ، (0,05)، ووجود علاقة ارتباطية طردية بين محاور مقياس العنف الزواجي وبعض محاور مقياس الشفقة بالذات الحکم الذاتي، العزلة، الإفراط في التوحد عند مستوى دلالة (0,01) ، (0,05)، کما تم التوصل إلى أن الأزواج کان العنف لديهم أکثر من الزوجات، والسعوديين کان العنف لديهم أکثر من المصريين، ووجدت فروق بين درجات أفراد العينة في العنف الزواجي تبعا لمتغير المستوى التعليمي لصالح المستوى الأقل في التعليم، ولمتغير عدد سنوات الزواج لصالح مدة الزواج الأقل، ومتغير الدخل الشهري لصالح ذوي الدخل المنخفض، وبالنسبة لمتغير الشفقة بالذات نجد أنها کانت أعلي لدى الزوجات من الأزواج، وعند عينة المصريين أکثر من السعوديين، ووجدت فروق بين درجات أفراد العينة في الشفقة بالذات تبعا لمتغير المستوى التعليمي لصالح الحاصلين على الشهادة الجامعية ولمتغير عدد سنوات الزواج لصالح سنوات الزواج 15سنة فأکثر، ومتغير الدخل الشهري لصالح ذوي الدخل الشهري المرتفع، کما أن مستوى التعليم کان من أکثر العوامل المؤثرة على الشفقة بالذات بنسبة (85%)، يليه العلاقة الزوجية بنسبة (74,1%)، ثم عدد سنوات الزواج بنسبة (68,1%)، وفي المرتبة الأخيرة صلة القرابة بنسبة (62,7%). Abstract This study aimed to reveal the relationship between marital violence and self-Compassion, and to specify the differences in spousal violence and self-Compassion, in accordance to some demographic variables. In addition, the study considered the variation in the influencing factors contribution rate to self-Compassion. The study sample included (720) husbands and wives of Saudi and Egyptian spouses, consisting of (324) husbands and (396) wives. To realize the study’s objectives, the researcher developed and used the spousal violence scale with distinct husband and wife versions. The self-Compassion scale (Neff, 2003) was also used, translated to Arabic by Abd Al-Rahman, Ali Al-Amri, Al-Asmi and Al-Dabae (2015). The results indicated a negative relation between the factors of the spousal violence scale and some of the self-Compassion scale factors including self-mercy, general humanity and mental alertness with a significance level (0,01), (0,05). On the other hand, a positive correlation was found between the factors of the spousal violence scale and other self- Compassion factors including autonomy, isolation and excessive autism, with a significance level (0,01), (0,05). The results also indicated that husbands were more violent than wives, and Saudis were more violent than Egyptian. Differences were found in violence scores among respondent couples depending on their education level in favour of the lower level of education. Differences dependent on the number of marriage years were also noticed in favour of shorter marriage periods. In addition, couples’ monthly income also affected the violence scores in favour of low income couples. With respect to the self-Compassion, high scores were noticed among wives compared to husbands. Egyptian respondents scored higher self-Compassion scores compared to Saudis. There were differences in self-Compassion scores depending on respondents’ educational levels in favour to respondents who holding Master and PhD degrees. Self-Compassion score differences were also found depending on the number of marriage years in favour to fifteen years marriage old and more and the monthly income variable in favour of high income couples. Educational level was the most influencing factors on self-Compassion with (85%), followed by the martial relationship with (74,1%), the number of marriage years (68.1%) and finally, the least influencing factor was kinship relationship (62,7%).

الأَحَـــادِیْثُ النَّبَویَّـةُ الـــوَارِدَةُ فِـی الـدِّمَـــاءِ المَـعْـصُـومَـةِ

الأَحَـــادِیْثُ النَّبَویَّـةُ الـــوَارِدَةُ فِـی الـدِّمَـــاءِ المَـعْـصُـومَـةِ

MUHAMMAD IBN ABD AL-RAHMAN (STUDI ATAS PERANANNYA DALAM PENGEMBANGAN FILSAFAT DAN SAINS DI ANDALUSIA)

Muhammad Ibn Abd Rahman is known as Muhammad I was the 5th emir during the reign of the Umayyad Dynasty in Spain in 852-886 AD. He was the son of Abdurrahman Bin Hakam a 4th leader of the Umayyad Dynasty in Spain. He died at the age of 65 years coinciding in 886 AD and at the end of his term of office. The beginning of Muhammad I is served as a series of domestic riots. The government shock is began with the Toledo People’s rebellion, assisted by the Leon tribal chief to rebel in 854 AD, As an emir who was an expert in the administration of his government, he is organized the Andalusian government on a regular basis and created a system of government regulations in the form of legislation. For the management of the State, he also carries out government policies that lead to the welfare of people’s lives. Like his father, one of his personalities was to love the art of beauty and science, so that during his reign he built the city by beautifying the capital city with beautiful buildings, large buildings, and monuments, and he was a supporter of the facilities for education, as well as poets and writers also got their attention. His great contribution in advancing Spanish civilization, which is someone who initiated the growth of progress in the field of Islamic Philosophy and Science in Spain, has recorded one sheet of culture in the achievement of Islamic history. The interest in Greek Philosophy and Science began to be developed in the 9th century AD during the reign of the fifth Umayyad, namely Muhammad Ibn Abd al-Rahman (832-886 AD) at the initiative of al-Hakam (961-976 AD), the scientific works, libraries and universities are able to rival Baghdad as the main center of science in the Islamic world.

Caliphatism in the period of decline and collapse of the Ottoman Empire

The article analyses the historical role of the movement for defenсe of the Caliphate, which emerged in various regions of the Muslim world as a response to weakening and fall of the Ottoman Empire. The authors also focus on the social and political discussions of the 1920s - 1930s about the destiny of Muslim unity and the role of the future Caliphate. The article also deals with the transformation of conceptions of the Caliphate in the works of eminent ideologists and politicians of the Muslim world - Jamal al-Din al-Afghani, Abd al-Rahman al-Kawakibi, Muhammad Rashid Rida and Abul Kalam Azad. The authors give an overview of the history of Caliphatist congresses and conferences of 1920s - 1930s. The aims and tasks of the Caliphatist movement among the Muslims of South Asia are also under study. The article examines the reaction of the South Asian princely elites to the weakening of the Ottoman state and explores the interrelation between pro-Ottoman sentiments of Caliphatists and the radicalization of anti-colonial struggle of Indian Muslims. A special attention is given to the role of leaders of Indian Caliphatists in preparation of the antiBritish uprisings in North-Western Hindustan. The authors also examine common and specifi c features of views and political actions of advocates and supporters of the Caliphate in the Middle East and in the Islamic communities of South Asia. The analysis of the source data reveales several patterns of reaction of Muslims in the Middle East, North Africa and South Asia to the repudiation of the Caliphate by the Republican Turkey.

Al-ShifaaBintAwf Her Biography and Relations with the Prophet Muhammad (Peace Be Upon Him)

Al-Shafaa Bint Awf is a very noble follower of the prophet Muhammad ( PBUH) , but the sources give scant materials about her in comparison with the male followers or some females like Khadija and Aisha and other Prophet's glorious wives. Al-Shaffa was the mother of one of the earliest follower of the prophet , although her link with the prophet and the Sirah is back to much earlier date; Her family was connected with both families of Abd-Allah and Amina ( the parents of Muhammad). There are reports talking about her attendance of Muhammad's (PBUH) birth. She enjoyed very close ties with Muhammad and his family, and became one of the first believers in Islam. She also emigrated to the Medina and lived there with the company of her son Abd Al-Rahman. Lastly, there is a third aspect in the biography of Al-shaffa that was her death which is connected with an important Sunnah, that was Al-Itaka or ransoming of the dyed peoples by freeing slaves and giving money in charity of them.

NTERPRETATION OF RUBA‘IAT: ACQUAINTANCE WITH THE PHILOSOPHY OF ‘ABD AL-RAHMAN AL-JAMI

‘Abd al-Rahman Jami is known mostly as a poet. Nevertheless, his contribution to Islamic philosophy is also considerable. He was a follower of Ibn Arabi — the founder of the philosophical tasawwuf, whose works were very infl uential in the classic Iranian thought. The philosophy of Jami was outlined in a number of his works, among them are the commentary to the “Fusus al-Hikam” by Ibn Arabi and a short treaty “The commentary to the ruba‘yat” that contains 49 ruba‘i by Jami with his own commentary. This is one of his most important works, explaining the matter of wahdat al-wujud. This article gives an excursus to this treaty, making an accent at the Jami’s interpretation of the necessary being at the context of his epoch of thought. We try to show, that his philosophy, on one hand, deals very much with the works by Ibn Arabi and Suhrawardy, inherits their concepts and problems, so it cannot be properly understood apart from their works. On the other hand, Jami has his own point of view to the philosophy concepts of his teachers. For instance, he gives us a typology of beings, that includes three stages. The fi rst, the lowest one is the stage of a beings whose being is diff erent to their selfness (dhat). They are the things, that surround us every day and passively accept being from an external source. The second one is the being whose selfness is diff erent to its being, but its reality (haqiqa) cannot be seen apart from it. It’s an active matter (the mentioned “source”), that gives being to the beings of the fi rst stage. And the third stage is the simple being, the same to the God’s selfness, that unites the fi rst and the second stages.

Dampak Tafsir Muhammad ‘Abduh terhadap Tafsir-Tafsir Sesudahnya

Muhammad ‘Abduh, according to Muhammad ‘Imârah, is the greatest Islamic scholar in this modern age who provides reflection and interpretation of the verses of the Qoran. The great name ‘Abduh in the field of interpretation is increasingly felt after we know that many commentators post‘ Abduh who followed in his footsteps and manhaj. Among them there are those that emphasize more on the element of ijtimâ`i, there are also those who emphasize etiquette side (adabi) and so on. This article discusses the influence of Muhammad ‘Abduh’s interpretations on the interpretations of post-‘Abduh ex-commentators, especially on the five commentaries popular among Muslims, namely Rashid Ridlâ, Mahmud Syaltût, ‘Abd al-Rahman (Bint al-Syâthî) ), Ahmad Mushthafa al-Maraghî, and Sayyid Quthb. The results showed that Rasyid Ridlâ continued to maintain the interpretation of his teacher while adding necessary explanations. This means, the impact of ‘Abduh's interpretation is strong on Ridlâ's interpretation. For Mahmud Syaltût, Abduh’s influence was evident in his view that the Qoran contained basic themes and objectives. While the prominent feature of Bint al-Syâthî’s interpretation is its emphasis on the rhetorical aspect (al-nāhiyah al-bayâniyah). ‘Abduh’s influence is also thick in the Tafsir al-Maraghî when he states that one of manhaj taken in the preparation of this interpretation is turning away (al-i'râd) from the narrations of ma'tsûrah, except for mutawâtir and the narrations that are not contrary to the spirit of Islam. Finally for Quthb, Abduh’s influence was seen from his beautiful literary elements.

Abstract 4729: The aryl hydrocarbon receptor directly regulates microRNA-29b to inhibit human natural killer cell development and function in acute myeloid leukemia

Abstract Acute myeloid leukemia (AML) is a deadly disease in need of novel therapeutic avenues to improve outcomes. Natural killer (NK) cells have the potential to be curative in the setting of AML, although successful strategies to deploy NK cells in patients have been limited to date, likely due in part to cancer-derived immune suppression. Recently, we showed that NK cell development is impaired in the presence of AML. In our present study, we uncover a novel mechanism by which AML releases aryl hydrocarbon receptor (AHR) ligands that in turn activate the NK cells to induce expression of microRNA (miR)-29b, resulting in impaired NK cell development and function. This developmental block was dependent on miR-29b in NK cells, as miR-29b deficient NK cells were resistant to these changes in the presence of AML and miR-29b knockout mice engrafted with AML showed improved survival. In support of these findings in mice, AML patients with a transcriptional profile consistent with an activated AHR pathway had more aggressive disease and decreased survival (p=0.006). AML-derived AHR ligands impaired NK cell development by repressing Tbet and Eomes, two master regulators of late-stage NK cell maturation. We also show that agonist-bound AHR binds a dioxin-responsive element (DRE) located in the promoter of miR-29b to directly induce its transcription as demonstrated by luciferase constructs and anti-AHR ChIP-PCR in primary NK cells. Indeed, transwell co-cultures of AML and immature NK cells found increased miR-29b in NK cells and impaired development that was contact independent. These effects were reversed with addition of the AHR antagonist CH-223191. Finally, we show that AML cells pretreated with CH-223191 and then cultured with NK cells lead to more NK cell IFN-γ production and higher cytotoxicity against AML. Collectively, these data show that AML blasts secrete AHR ligands and AHR is a significant contributor to AML-induced immune suppression by upregulating miR-29b in NK cells and delaying their development, blunting their IFN-γ production and decreasing their cytotoxicity. Furthermore, we demonstrate that targeting AHR may be an effective novel therapeutic avenue because it promotes NK cell maturation while also enhancing NK cell-mediated activation and killing of AML cells. Citation Format: Steven D. Scoville, Ansel Nalin, Luxi Chen, Li Chen, Kathleen McConnell, Susana Beceiro Casas, Abd Al-Rahman, Naima Hashi, Michael Zhang, Jennifer Saultz, Jianhua Yu, Aharon Freud, Michael Caligiuri, Bethany Mundy-Bosse. The aryl hydrocarbon receptor directly regulates microRNA-29b to inhibit human natural killer cell development and function in acute myeloid leukemia [abstract]. In: Proceedings of the American Association for Cancer Research Annual Meeting 2018; 2018 Apr 14-18; Chicago, IL. Philadelphia (PA): AACR; Cancer Res 2018;78(13 Suppl):Abstract nr 4729.

Classification of Abrogation in the Qur’an

Most classical-era Qur’anic studies scholars, among then Abu `Ubayd al-Qasim ibn Sallam (d. 224 AH), Makki ibn Abi Talib (d. 437 AH), Abd al-Rahman ibn al-Jawzi (d. 597 AH), Badr al-Din al- Zarkashi (d. 794 AH), and Jalal al-Din al-Suyuti (d. 911 AH) were enthusiastic supporters of the theory of abrogation. They claimed that the Qur’an contains three types of abrogation1: suspension of certain verses’ practical dimension only, expurgation of both the verses and their rulings, and exclusion of the verses even though their rulings are still valid. To substantiate their approach, they advanced hadiths comprising statements supposedly made by both the Companions (Sahabah) and the Followers (Tabi`un). A rational and critical scrutiny of these hadiths will reveal whether they can form the basis of such arguments. I will check the nature of these hadiths’ chains of narrators and weigh the views attributed to early Muslim scholars against reason. As regards the first category, several of my articles on these arguments have been published elsewhere.2 This article, which examines the remaining two categories, consists of two dimensions: applying the hadith criticism principle to these hadiths and checking their information in a rational manner.

Muhammad Abd al‐Rahman (Phillip) Barker: Bridging Cultural Divides through Fantasy/Science‐Fiction Role‐Playing Games and Fictional Religion

Abstract“Muslims” and “Dungeons & Dragons” are rarely discussed in the same sentence. However, one of the earliest fantasy role‐playing games, which left a lasting impact on the industry, was the brainchild of Muhammad Abd al‐Rahman (Phillip) Barker (1929‐2012), a professor of South Asian Studies, an expert in Native American languages, and an American convert to Islam. Like Tolkien, Barker created an enormous fantasy world; however, unlike Tolkien, his world was redolent with Native American and South Asian cultural and religious influences. Through this world, he shared with his fans a nuanced understanding of non‐Western societies, cultures, and beliefs – the facets of the human experience that truly constitute multiculturalism. While fictional religion in role‐playing games has been feared and condemned, fictional religion (and occultism) plays a pivotal role in Barker's work; an exploration of his approach towards fictional religion also sheds more light on the question of why fantasy role‐playing games came across as competitors towards religion. Barker's fantasy world brought people of diverse backgrounds together in a beautiful demonstration of how fantasy and science fiction can bring about intercultural and interreligious tolerance in an otherwise intolerant world. Given the centrality of games such as Dungeons & Dragons to American popular culture, an exploration of Barker's legacy can also be seen in the light of the study of the history and contributions of Muslims in America.

Classification of Abrogation in the Qur’an

Most classical-era Qur’anic studies scholars, among then Abu `Ubayd al-Qasim ibn Sallam (d. 224 AH), Makki ibn Abi Talib (d. 437 AH), Abd al-Rahman ibn al-Jawzi (d. 597 AH), Badr al-Din al- Zarkashi (d. 794 AH), and Jalal al-Din al-Suyuti (d. 911 AH) were enthusiastic supporters of the theory of abrogation. They claimed that the Qur’an contains three types of abrogation1: suspension of certain verses’ practical dimension only, expurgation of both the verses and their rulings, and exclusion of the verses even though their rulings are still valid. To substantiate their approach, they advanced hadiths comprising statements supposedly made by both the Companions (Sahabah) and the Followers (Tabi`un). A rational and critical scrutiny of these hadiths will reveal whether they can form the basis of such arguments. I will check the nature of these hadiths’ chains of narrators and weigh the views attributed to early Muslim scholars against reason. As regards the first category, several of my articles on these arguments have been published elsewhere.2 This article, which examines the remaining two categories, consists of two dimensions: applying the hadith criticism principle to these hadiths and checking their information in a rational manner.

Viewing Backwards: Egyptian Historical Television Dramas in the 1990s

AbstractThe 1990s marked an important moment in Egyptian television, when the country turned its attention increasingly (although never monolithically) toward historical drama as a means of recreating and reinterpreting modern Egyptian history. Mahfouz Abd al-Rahman and Osama Anwar Okasha, in particular, scripted long multi-year series aired during Ramadan, the peak season for television viewing, that covered decades of the late ninteenth century and pre-Nasserist history, in many ways re-writing public history, and making historical drama—and history—fashionable. I focus here on the former and his first mega-hitBawabat al-Halawani (Halawani Gate). Biographical dramas, initially of artists, but later politicians, kings, and religious leaders would follow. As the Egyptian industry atrophied in the following decade these dramatists passed the mantle on to the Syrians, later the Turks, who broke the Egyptian monopoly and brought their own stories to the fore. But a rebirth may be in view.

The Umayyad Emirate in Al-Andalus /Spain and Their Christian Neighbors)

In order to understand the conflict, tensions, as well as peace in al-Andalus during the reign of the four generations beginning with Abd al-Rahman I in 756 until the end of Abd al-Rahman II in 852, there is a need tounderstandthe society of that time. This is ideal because it reduces the inherent religious, cultural and historical bias that thwarts attempts to fully grasp the society of the time. There are three conceptions that we should keep in mind. First, the conceptions of religious conflict between Islam and Christianity during the reign of the four generations must bear in mind the fact that, Islam exerted significant influence in the South and still managed to muscle its authority in the north through taxes. The tensions on Al-Andalus were thus instigated by Christian revolts against Islamic authority. Second, although the Islamic conquest of Iberia and the defense of won territories that would soon follow

»The messenger is the place of a man’s judgment«: Diplomacy between Emperors and Caliphs in the Tenth Century

Travel and communication in the early medieval period were fundamental parts of people’s conceptions about temporal and spiritual power, which in turn demonstrated a ruler’s legitimacy. Examining the role of messengers and diplomatic envoys between the first Umayyad caliph of al-Andalus, ‘Abd al-Rahman III, and his fellow tenth-century rulers in Christian kingdoms, including the Byzantine emperor Constantine VII Porphyrogennetos and the first Holy Roman emperor, Otto I, illuminates internal and external negotiations that defined the pluralistic Iberian society in the early Middle Ages. Formal religious and ethnic differences among Muslim rulers and non-Muslim messengers enhanced the articulation of political legitimacy by the caliph. Diplomatic correspondence with foreign rulers using the multiplicity of talents and ethno-religious identities of their subjects was part of the social order provided by the Andalusi rulers and produced by those they ruled, demonstrating the political authority of the Umayyad caliphate.

Revisiting Race and Slavery through ‘Abd al-Rahman al-Jabarti’s ‘Aja’ib al-athar

The study of something termed Arab/Islamic slavery has flourished in recent years. Through a close reading of a seminal text, ‘Aja’ib al-athar fi’l-tarajim wa’l-akhbar by the late eighteenth-century Ottoman scholar ‘Abd al-Rahman al-Jabarti, Gubara’s essay critically engages this literature and its key organizing concepts: namely, the ideas of race, slavery, and freedom. In place of the free-unfree, black-white dichotomies pervading contemporary understandings of labor and subjectivity, the essay calls for greater attention to other concepts and grammars before and outside of Europe.