Centuries Of Islam Research Articles

Analysis of Islamic Ensclopidea About Kurdish Concept and Kurdish Region in Islamic Century

This dissertation Is titled (Analyze the Islamic Encyclopedia) that addresses the concept of Kurd and Kurdish Danisties in the Islamic era. It is a comparative study of the information inside the Islamic Encyclopedia that collected by several orientalist. It means that the Islamic Encyclopedia is a work of several orientalists that able to collect information about Middle East in general and Islamic nations in particular. Kurds have been addressed by this encyclopedia as one of the Islamic nations. This dissertation discusses Kurdish ancient, medieval and new history. It sheds light on Kurds and Kurdish amnesties in the Islamic era, which is scientifically significant. Despite the shortcomings in the Islamic Encyclopedia when it studied Kurds, however, it successfully able to deliver the history of Kurds, their political system and environment to readers in different languages. Especially the history of Meds that defined as Kurds who had different clans and tribes. In the Islamic era, we can notice that the encyclopedia also addressed the area as Kurdish based on the Kurdish tribes and clans that inhabited there.

Teaching Management Strategies on 21st Century Islamic Education for Southernmost Thai Private Islamic Schools

Teaching Management Strategies on 21st Century Islamic Education for Southernmost Thai Private Islamic Schools

The Concept of Prophetic Education According to Imam Tirmidzi in the Book of Syamail Muhammadiyah

Prophetic education is education that imitates the life of the prophet. departs from the prophetic sentence (prophecy or relating to the prophet), which then makes the notion of education with the aim of forming productive human beings and can build a pious civilization, or it can also be interpreted as education which prioritizes and interprets all the behavior of the prophet, namely the Prophet Muhammad SAW . These beautiful qualities and great morals are revealed in the Saheeh, Sunan, Musnad and others. Likewise comes in a separate explanation, one of the well-known books is the book Syamail Muhammadiyah which was written by Imam Tirmidhi, the author of the book al-jami' who died in 279H. Being a big and important reference in the theme, and has helped a lot of hadith scholars in knowing the personality and morals of the Prophet. The research that utilizes the scientific work (book) of one of the scholars who lived and preached in the 2nd century of Islam uses the library research method, by making the theological approach the main goal, namely to make his people more familiar with and follow what has been taught. in their daily interactions. As for some conclusions that can be drawn from this research is to humanize humans according to perfunctory levels guided, directed, and exemplified by the Prophet. In other words, prophetic education aims to realize humans as servants of Allah who are able to worship Him with good thoughts, deeds and even feelings. Likewise, making humans as actors who are ready to act, not as products that are ready to be used in institutions, factories, offices or other things, because human beings are essentially not working machines. Hopefully with this research, humans from now until the end of time can interpret, practice and place their position as perfect humans (kaffah).

Toward a Sunni Consensus on the Rightly Guided Caliphs


 
 
 This article studies how the ʿUthmānī position endorsing the first three caliphs, which was embraced by the majority of the ahl al-ḥadīth in the first two centuries of Islam, came to be replaced by the four-caliph thesis. It examines variations in the narrations of different chains of transmission of Ibn ʿUmar’s tradition in relation to the geographical affiliation and movements of the transmitters active in the late eighth and early ninth centuries. The analysis suggests that Ibn ʿUmar’s tradition was present in two versions at the turn of the ninth century, circulated in Iraqi cities and non-Iraqi cities respectively. Through its investigation, this study substantiates the current narrative on early ahl al-ḥadīth attitudes toward the first four caliphs and offers more insights that help explain why the ʿUthmānī hadith narrators failed to perpetuate their ideas.
 
 

Perkembangan Islam Di Kesultanan Palembang Darussalam Tahun 1659-1821

This study aims to describe the development of Islam in the Sultanate of Palembang Darussalam in 1659-1821. This study uses the historical method with four steps, namely heuristics, verification, interpretation and historiography. The results of the study explain the beginning of development. In the 17th century Islam then began to experience development as evidenced by the establishment of mosques as places of worship and religious studies and various religious activities began to appear. The peak of the development of Islam occurred in the 18th century until the 19th century, at that time the Sultanate of Palembang Darussalam experienced a tradition of intellectual awakening in the field of Islam and Malay literature. The conclusion of this study is that the development of Islam began with the formation of an Islamic-style government, then Islam began to spread widely to the uluan area, which is around the Ogan River and the Komering River. This development is inseparable from the contribution of local scholars, one of which is Abdus Shomad al-Palimbani.
 
 Keywords: Development, Islam, Palembang Darussalam Sultanate.

Filsafat Islam pada Masa Golden Age dan Kontribusinya dalam Dunia Pendidikan

This study aims to look at the history of the development of Islamic philosophy which in its time influenced world civilization, to find out the famous Islamic philosophy figures and make a very large contribution to this day, some of the theories put forward by Muslims are still used in the modern era such as the ideas of Ibn Sina on tuberculosis (TBC) and ethanol, Al-Khwarizmi's thoughts on mathematics Al-Gebra, discovering the number zero (0), astronomy and many other meritorious scientists. The research method used in this article is a literature study by digging up information about the Golden Age of Islamic Philosophy from various works of literature such as books, journals, articles, and other scientific papers. The results of this study are in the 9th century to the 12th century Islam developed rapidly and influenced world civilization. The development of Islam succeeded in giving birth to Muslim scholars and competing with the West at that time in the Dark Age phase because it was influenced by Church dogma and the inquisition which slowed down intellectual and technological development. Philosophy greatly influences the world of education. Islamic educational institutions developed rapidly through madrasas and higher education institutions at a time when Europe was experiencing its dark period. Islamic education and science in the Middle Ages were supported by Islamic scholasticism, which tried to reconcile Greco-Hellenistic thought with Islamic religious teachings, which reached its peak during the time of Al-Ghazali, and the impressive progress of Islamic civilization in the Middle Ages through Muslim philosophers such as Al-Kindi, Al-Farabi, Avicenna, Omar Khayyam, and others.

Islamicate Cosmopolitan Spirit (By Bruce B. Lawrence)

Reviewed by: Islamicate Cosmopolitan Spirit by Bruce B. Lawrence Gordon D. Newby (bio) Islamicate Cosmopolitan Spirit Bruce B. Lawrence New Jersey: Wiley-Blackwell Manifestos, 2021. 192 Pages. Professor Bruce B. Lawrence, The Nancy and Jeffrey Marcus Humanities Distinguished Professor Emeritus of Religion at Duke University, has published his latest work, Islamicate Cosmopolitan Spirit, in the Wiley-Blackwell Manifesto series. In an introductory overview, Lawrence declares his work to be a Manifesto in three words and six chapters. His choice of the genre of manifesto gives this work a personal, confessional voice and a hortative message that encourages the reader to adopt a different historical worldview and a new analytic vocabulary. His starting point is to return to and invite into the intellectual and moral worldview of Marshall G. S. Hodgson, the author of the posthumously published three-volume work, The Venture of Islam. Each of the three words of the title of this manifesto point to three interconnected aspects found in Hodgson’s major work that has the subtitle of “Conscience and History in a World Civilization,” placing Hodgson’s project in a moral as well as a historical dimension.1 In Lawrence’s view, the Hodgsonian mission failed to bring about the shift in thinking that he hoped. Lawrence writes, “At the most basic level each [term in the title, Islamicate Cosmopolitan Spirit] connotes a surplus: Islamicate is more than Islamic or Muslim, Cosmopolitan is more than congenial or civil, and Spirit is more than subject or agent. Together Islamicate Cosmopolitan Spirit projects the presence of a tidal wave in world history that remains hidden for most, [End Page 92] opaque for many, and misunderstood even by experts” (p. xvi). In this manifesto, Lawrence exhorts us to take strong action to revise our thinking and those of our students to a pan-world perspective. Because Lawrence’s Manifesto is so closely linked to Hodgson’s Venture, it must be viewed with Venture in mind. Marshall Hodgson, a professor at the University of Chicago and chairman of the interdisciplinary Committee on Social Thought, died in 1968, and his Venture of Islam was completed from his notes and published by the University of Chicago Press in 1974. Its broad vision of the role of Islamicate civilization was quickly embroiled in controversy over his use of the term “Islamicate.” This neologism was meant to distinguish between the religion of Islam, that is things and ideas Islamic, and the wider civilization that was Islamicate. This distinction was meant to open a discussion of Islamicate civilization to include groups usually identified as Jews, Christians, Muslims, Hindus, Zoroastrians, Buddhists and others who were part of the culture and history of the Islamicate world and decenter the discussion of world civilization away from the teleological imperative of Western Christian culture and the subject of religion. In Lawrence’s “Preamble,” he asks, “Why Islamicate, why now, why me?” His answers inform the reader who he is and why he is so strongly engaged with this subject in the manifesto. It is a reference to Hodgson’s urging that we reveal who we are and the pre-commitments that we bring to any discussion. For Hodgson, this is the beginning of realizing the force of Conscience in the projects of writing and teaching world history. In Lawrence’s work, we learn that he started using The Venture of Islam for an undergraduate class at Duke University in 1976, only a year after its publication.2 As Lawrence recalls Venture’s reception among his students and colleagues, his experience reflects a broader reception among students and colleagues who struggled with Hodgson’s neologisms and his challenges to re-think and re-center our values when we make our modern Euro-American world the standard against which we measure the rest of the world and its past. Even before 1979, the year that the Iranian Revolution brought Islam to Western headlines and consciousness, the term Islam had acquired fraught and pejorative connotations and distorted interpretations that entailed prejudices and misinterpretations. The word had become too loaded and charged to be analytically useful for talking about the fourteen centuries of Islam’s existence and its world-wide spread. Prophet Muhammad’s...

Vers une nouvelle méthode de datation du hadith: les invocations à Dieu dans les inscriptions épigraphiques et dans la sunna

Abstract The dating of Islamic traditions has so far remained dependent on internal analyses of the hadith corpus. However, a comparison between this corpus and documentary sources appears possible. Invocations engraved on rocks during the first three centuries of Islam can be compared with those attributed to the earliest authorities of Islam. The new method I propose, based on an analysis of lexical convergences between inscriptions and hadith, allows to approach the time when traditions were first put into circulation and to study the process whereby invocatory formulas were incorporated into the sunna and attributed to various authorities. In this way, it becomes possible to identify a historically plausible lexical nucleus in prophetic hadith and to understand how, by means of transmitters that I call “hubs,” ancient non-prophetic traditions became prophetic.

Conversion to Islam in the Premodern Age: A Sourcebook

Conversion to Islam in the Premodern Age: A Sourcebook

Early Qur’anic Manuscripts Studies: Foreign Resources

Ancient mushafs are important works that carry the writing experience of the first centuries of Islam to the present day. Early mushaf manuscripts, the way the words are written, the beginning of the chapter information, the number of verses, the signs of verse/stop/prostration, letter points, movements, illumination etc. From many points, it is a source of information for sciences such as calligraphy, history of mushaf, recitation, resm-i mushaf. At the same time, they are works that prove that the Qur'an has not been harmed, and that it has survived to the present day without any distortion, in written form. Despite these spiritual, scientific and historical importance, the early period mushafs were not sufficiently sought after by the researchers of our country. Although it is seen that there are studies of some mushafs in terms of calligraphy, it should be expressed with regret that there are very few studies based on mushaf history and recitation science in our country. Many factors affecting this situation can be mentioned, but the most effective reason is that it is considered unnecessary to do research on the written form of the divine word, the mushafs. On the other hand, orientalists have focused on the early mushafs for nearly two centuries and they still maintain this interest. It does not seem possible to express clearly whether there is an innocent scientific research intention behind this interest, or whether there is an effect of prejudices containing doubts that the Qur'an is a divine book. However, the fact that the West especially showed great interest in the early period mushafs and allocated serious budgets for research can be considered as a sign that the field should not be seen as unnecessary. This article deals with the researches completed abroad, especially in the West, on the early mushafs. The aim is to provide general information about the abundance of foreign studies and how they are, and to contribute to researchers who are interested in the field. For this purpose, a catalog was prepared by determining the names of foreign studies prepared in different languages about the early period mushafs by researchers in various countries. First of all, the printed version of the works whose names are included in the catalog, and if it is not possible, the digital file is tried to be reached. All of the studies, the text of which can be accessed, were examined and introductory summary information was recorded. Along with this summary information about them, the tags, language and subject of foreign studies have been classified and included in our article. As a result of the research, it has been seen that besides the codicological, paleographic and orthographic studies related to the ancient mushafs, there are also studies dealing with one or more early period mushafs in terms of their ornaments. It has been determined that a total of 97 works, including catalogs of museums/collections in which many early period mushafs are located, were prepared in German, Arabic and Persian languages, especially in English and French. Considering that there are many more studies that are not included in this article due to the inaccessibility of the text, it turns out that our country is far behind in the field of ancient mushafs. It is our aim at the end of this study that, as people with Muslim identity, our faith should be a means of giving importance to the field, studying and encouraging work so that we can become a dominant party in the early stages of our life.

One Thousand ḥijaj


 
 
 This article is a study of the earliest Twelver Shiʿi literature on pilgrimage (ziyāra) to the tombs of the Prophet Muḥammad and his revered descendants. Such tombs had been visited since the first centuries of Islam, holding especial importance for Shiʿis, but the associated pilgrimage rites were not discussed in early Islamic legal literature. This had changed by the mid-fourth/tenth century, as Twelver scholars sought to codify ziyāra alongside long-established rites like prayer and ḥajj. As they did so, these scholars had to mediate between the accustomed texts and tools of legal discourse and a world of practice, identity, and devotion that lay beyond the usual purview of the law. Ziyāra might be just another voluntary piety, but it might also be more important than the ḥajj itself.
 
 

شعرية القصيدة العربية الجاهلية في عيون المستشرقين: ريناتة ياكوبي أنموذجا

Jāhiliyya poetry in Arabic literature has always been a major focus of interest for researchers in this field. Historically considered, this period also includes the first century of Islam. Modern-day interest in Arabic literature, particularly in Jāhiliyya poetry, seems to have arisen from religious reasons on the one hand, and from the consciousness of national history on the other. During the Jāhiliyya Period, the Arabs attached so much importance to poetry that it functioned as their council, history, culture and worldview. Arabic poetry reached the peak of its maturity during the Jāhiliyya Period and formed an indisputable model for all subsequent times.
 Arab literary critics have substantially contributed to the art of criticism and have produced seminal works. Particularly studies on poetry criticism have deservedly earned a special position in literary appraisal. In this field, orientalists have also carried out many studies on old Arabic poetry. However, they have failed to act prudently in these studies and made methodological mistakes, such as comparing Arabic poetry with European literature. Despite these biased and non-objective studies, there are also some approaches in which there is no prejudice against and disregard for Arabic poetry. One of these conscientious works belongs to the German orientalist Renate Jacobi. Jacobi and Ukrainian orientalist Susan Stetkevich carried out similar studies in this area; both researchers addressed the ancient Arabic poetry in integrity. Using this method, they went beyond the traditional approaches of orientalism and examined Arabic literature from technical and literary perspectives beyond the social and geographical properties and cultures of the Arabs.
 Globally considered, we can say that German orientalists studying pre-Islamic poetry are more prudent and impartial than their European counterparts. Jacobi developed a unique critical horizon and a methodological path by examining texts without looking at the external contexts accompanying them. Jacobi introduced a new method in her work titled 'the Formal Principles of Arabic Poetry', by classifying the structural properties of pre-Islamic Arabic poetry into sections. She also suggested that this poetry is regular and interconnected and that it hardly exists in a disconnected structure depending solely on couplets. Therefore, this work of Jacobi has changed the prejudiced view of Arabic poetry. She reformed the traditional orientalist view, which considered the ancient Greek literary taste as a benchmark and studied Arabic poetry accordingly, and evaluated the Arab culture according to its own resources and cultural norms. Therefore, with this work, she approached Arabic literature from a different perspective than other orientalists.
 The most important thing Jacobi did in her work on the structure of pre-Islamic poetry was to try to answer a conjectural question that sought to uncover the structure and form of the text. The basic question she explored was: How was the structure of pre-Islamic poetry? To answer this question, Jacobi examined pre-Islamic poems in terms of their styles. She also analyzed the text and evaluated its structure, language, style and internal relations. After examining the elaborate structures of Arabic poetry, Jacobi showed that Arabic poetry is based on description, and it moves from ghazal to encomium. These claims made by Jacobi were previously voiced by such critics as Ibn Sallām and Ibn Kutayba. However, Jacobi’s changing the orientalist view, along with her serious and objective presentation, reveals the importance of her work.

“You Still Believe Like a Jew!”: Polemical Comparisons and Other Eastern Christian Rhetoric Associating Muslims with Jews from the Seventh to Ninth Centuries

Patriarch Timothy I and Theodore bar Koni, late eighth-century members of the Church of the East, brand Muslims as “new Jews,” in Timothy’s words, on account of their refusal to accept Christian doctrines about Christ. Like many other Eastern Christians, these authors employ the discourse of anti-Judaism against Muslim targets to reinforce the faith of their Christian audiences. Timothy and Theodore, however, are the only known authors of the initial Islamic centuries who employ the rhetorical device of polemical comparison when associating Muslims with Jews. Analysis of the elements with which Timothy and Theodore construct their comparisons reveals the goals that they hoped to achieve through their innovative use of traditional anti-Jewish discourse as well as the distinctive contributions of this rhetorical device to their arguments on behalf of Christian truth claims. This essay demonstrates a broadly applicable method for rhetorical analysis of polemical comparisons.

Carrying on the Tradition: A Social and Intellectual History of Hadith Transmission across a Thousand Years (by Garrett A. Davidson)

Garrett Davidson’s new book, Carrying on the Tradition, is a significant contribution to the Western study of Sunni hadith. Through detailed analysis of a breath-taking range of hadith books and documentary sources, it identifies key features of hadith transmission that emerged during approximately the fourth/tenth century and were sustained in the Middle East and North Africa until the tenth/sixteenth century. During this period, which Davidson calls “post-canonical,” the purpose of chains of transmission (asānīd, isnād) was radically different from what it was during the first three centuries of Islam, when the canonical hadith books were compiled by scholars such as al-Bukhārī (d. 256/870) and al-Tirmidhī (d. 279/892). This transformation of the role of the chain of transmission had profound consequences on hadith transmission and, as Davidson demonstrates, has led many Western Islamicists to draw erroneous conclusions about hadith scholarship during this period.

The Ḥawqala and the Syriac Version of Zechariah: 4.6b

Abstract The popular Islamic formula known as the ḥawqala (lā ḥawla wa-lā quwwata illā bi-Llāh) is first attested in Ḥadīth and other written sources from around the eighth century CE. A similar formula is Q: 18 (al-Kahf).39b (lā quwwata illā bi-Llāh). Some scholars in the first Islamic centuries were concerned that the non-Qurʾānic ḥawqala would be more venerated than Q: 18.39b or confused with it. In this essay, I suggest in what respect the ḥawqala is related to Q: 18.39b. I argue that the ḥawqala is perhaps influenced by Zech: 4.6b (lō be-ḥayil we-lō be-koʾaḥ kī im be-rūḥī) and its Syriac version. Past scholars have noted the similarity between the ḥawqala and Zech: 4.6b, but the exact relation between these two phrases has not been fully explored. I therefore discuss the linguistic and thematic similarities between both phrases and note some Islamic traditions in which the ḥawqala is said to be of Biblical provenance. By this, I show that there is good reason to suspect that the ḥawqala is partly influenced by Zech: 4.6b and its Syrac version, and that this probably occurred at an early stage in the development of Islam when Jewish scripture was more regularly consulted as a means of confirming Islamic revelation.

Publishing as a Tool for the Formation and Accumulation of Symbolic Capital in Russia

Medina Publishing is one of the oldest and largest Islamic publishers in Russia in terms of volume. This article examines its evolution from a project publishing work on local history and the Nizhny Novgorod Tatars to a publisher of modern theological literature written by representatives of the Renovationist movement. Medina characteristically distributes most of its books, newspapers, and magazines free. Its core aims are educational, image-building, and ideological in nature. This article looks at Medina’s role as a tool for the formation and accumulation of symbolic capital by one of Russia’s Islamic religious organisations (muftiates), the Spiritual Administration of Muslims of the Russian Federation (DUM RF). The author notes Medina’s unique position in the Russian publishing market as a publisher focused on literature for the educated reader with special knowledge in the fields of religious studies, philology, etc. Medina’s publications encourage readers to believe that the centre of Islamic theological thought in Russia is at DUM RF, legitimating the claims of the muftiate and its leader to spiritual leadership of the Russian ummah. Both DUM RF and Medina focus their efforts on building the profile of intellectuals as people government officials, as those whose decisions govern the fate of religious associations in Russia, can work with rather than as representatives of an alien, incomprehensible, and hostile force (which is how bureaucrats in Russia have viewed Islam for centuries).

Transmision of tax laws of the Sasanid era to the Islamic world in the early Islamic centuries

Transmision of tax laws of the Sasanid era to the Islamic world in the early Islamic centuries

Cándida Ferrero Hernández and John Tolan, The Latin Qur’an, 1143–1500: Translation, Transmission, Interpretation. Berlin and Boston: Walter de Gruyter, 2021, vii, 498 pp.

Abstract: The Latin Qur’an is the first publication in a new book series that will share the findings of a scholarly initiative funded by the European Research Council called “The European Qu’ran: Islamic Scripture in European Culture and Religion 1150–1850 (EuQu).” The aim of this six-year project (2019–2025) is to study the impact of the Qur’an on the cultural, intellectual, and religious formation of the premodern west. The volume under review comprises twenty-one essays that treat the reception history of the earliest Latin transla­tion of the Qur’an, which Robert of Ketton made in 1143 at the request of Abbot Peter the Venerable of Cluny. The abbot’s aims in this endeavor were polemical. With the assistance of a team of translators active in Spain, Peter assembled a dossier of Muslim religious texts and had them rendered into Latin in order to write a refutation of the truth claims of Islam for a Christian audience. Upon the completion of this unprecedented translation project, the abbot of Cluny provided European readers with unfettered access to the Muslim holy book, which informed western conceptions of Islam for centuries. While this collection takes the date of Robert of Ketton’s translation as its starting point, the closing date of 1500 seems somewhat arbitrary, especially since several contributors call attention to Theodor Bibliander’s 1543 publication of Peter the Venerable’s corpus Islamolatinum as a watershed moment that exposed Robert’s Latin Qur’an to a much wider readership.

From Coptic to Arabic: A New Palimpsest and the Early Transmission History of the Qurʾān


 
 
 Recently identified on the antiquities market, the Copto-Qurʾānic Palimpsest represents an important artifact for the history of the transmission of the Qurʾān. Because its biblical lower (i.e., erased) text is in Coptic, the qurʾānic upper text is likely to have been written in Egypt. Hence, it provides us with our first piece of evidence for localizing early qurʾānic manuscript production. Going beyond the problem of dating and provenance, the present study aims to place the Copto-Qurʾānic Palimpsest in its context of production and to provide a snapshot of the scribal practices of the Qurʾān in the early Islamic centuries.
 
 

Palms and Dates of Fars in the Early Islamic Centuries from the Perspective of Historical Geography

Palm tree, as one of the most famous trees in the tropical regions of Fars, has been in the spotlight of the people of this region for several thousand years and its cultivation and production of dates has been one of the main occupations of farmers and gardeners in this region. Palm farm as one of the series of interaction of people Fars with its tropical environment in the early Islamic centuries is a subject that has not been paid much attention and only in some works has been considered in general. Accordingly, the present study was organized around this questionnaire that palm-dependent livelihood in terms of historical geography in what areas of the life of the Fars people was reflected? The research has been provided by descriptive-analytical method and by referring to library resources and field study in some areas with groves and structures related to palm irrigation in Fars. The research findings indicate the interaction of tropical people of Persia with the geography of their place of residence in creating numerous groves and extensive use of this tree. Palms and dates have played an important role in the formation of biological patterns compatible with the Fars tropics such as architecture, handicrafts, nutrition, exports and the emergence of many words in the literature of this region and have enjoyed the status of architecture among the people of this region.