Papyrus, Parchment, and Paper in Islamic Studies

2019 ◽  
Author(s):  
Jonathan Bloom
Keyword(s):  
Central Asia ◽  
Intimate Relationship ◽  
Islamic Studies ◽  
Oral Transmission ◽  
15Th Century ◽  
Or Groups ◽  
Ready Availability ◽  
Islamic Civilization

Islamic civilization has had an intimate relationship with writing from its very origins. Although Muslim tradition holds that the angel Jibra’il (Gabriel) orally revealed the Qurʾan to Muhammad in the early 7th century, and orality and oral transmission remained central features of Islamic civilization, the first verses revealed to the Prophet are said to have been “Recite, recite in the name of thy Lord, Who . . . taught man by the pen what he knew not” (Q. 96). Within the Prophet’s lifetime, individual verses or groups of verses were transcribed onto whatever media were available—ranging from flat bones to sheets of leather and papyrus—and soon after Muhammad’s death in 632, Muslim tradition records that his successors had all the revelations transcribed onto parchment sheets for preservation—the first manuscripts of the Qurʾan. By the 10th century, Muslim libraries from Iran to Spain contained thousands, if not hundreds of thousands, of books, made possible by the ready availability and relative affordability of paper, which Muslims had encountered in Central Asia. The use of paper encouraged the development of new styles of calligraphy as well as new types of bookbindings. Christians in Spain and Italy eventually learned about paper from Muslims, and they began making it themselves in the 12th and 13th centuries, and the availability of paper in 15th-century Germany was undoubtedly one of the factors in the ultimate success of Gutenberg’s print revolution.

The Dede Korkut Ethic

1992 ◽  
Vol 24 (3) ◽  
pp. 395-417 ◽  
Author(s):  
Michael E. Meeker
Keyword(s):  
Central Asia ◽  
Oral Traditions ◽  
16Th Century ◽  
Way Of Life ◽  
13Th Century ◽  
14Th Century ◽  
15Th Century ◽  
Islamic Civilization

The Book of Dede Korkut is an early record of oral Turkic folktales in Anatolia, and as such, one of the mythic charters of Turkish nationalist ideology. The oldest versions of the Book of Dede Korkut consist of two manuscripts copied sometime during the 16th century. The twelve stories that are recorded in these manuscripts are believed to be derived from a cycle of stories and songs circulating among Turkic peoples living in northeastern Anatolia and northwestern Azerbaijan. According to Lewis (1974), an older substratum of these oral traditions dates to conflicts between the ancient Oghuz and their Turkish rivals in Central Asia (the Pecheneks and the Kipchaks), but this substratum has been clothed in references to the 14th-century campaigns of the Akkoyunlu Confederation of Turkic tribes against the Georgians, the Abkhaz, and the Greeks in Trebizond. Such stories and songs would have emerged no earlier than the beginning of the 13th century, andthe written versions that have reached us would have been composed no later than the beginning of the 15th century. By this time, the Turkic peoples in question had been in touch with Islamic civilization for seeral centuries, had come to call themselves "Turcoman" rather than "Oghuz," had close associations with sedentary and urbanized societies, and were participating in Islamized regimes that included nomads, farmers, and townsmen. Some had abandoned their nomadic way of life altogether.

Socioeconomic Bases of Cultural Patronage under the Later Timurids

1988 ◽  
Vol 20 (4) ◽  
pp. 479-505 ◽  
Author(s):  
Maria Eva Subtelny
Keyword(s):  
Central Asia ◽  
The Political ◽  
14Th Century ◽  
15Th Century ◽  
History Of

Periods of cultural florescence seem to coincide with times of political decline far too regularly in the history of medieval Iran and Central Asia for the link between them to be merely incidental. One of the most outstanding examples is the period of the rule of the Turko-Mongol Timurid dynasty in the 9th/15th century, which has been dubbed a “Timurid renaissance” by Western scholars. Another is the period of the political domination of the Buyid dynasty of Dailamite origin in the 4th–5th/10th–11th centuries, which Adam Mez popularized as the “renaissance of Islam.” Still another is the period of the Muzaffarid, Jalayirid, Sarbadarid, and Kartid kingdoms which arose in the 8th/14th century after the fall of the Mongol Ilkhanid empire. Although the appropriateness of the term “renaissance” as applied to the Timurid case in particular has raised reservations among scholars, it does underscore the point that his period was characterized by an extraordinary surge of activity in all areas of cultural and intellectual endeavor, something already noted by its contemporaries.

scholarly journals Islamic Studies Library: Growth and Evolution

Fontanus ◽  
2013 ◽  
Vol 13 ◽  
Author(s):  
Sean Swanick
Keyword(s):  
Islamic Studies ◽  
Mcgill University ◽  
Islamic Civilization

The Islamic Studies Library (ISL) was founded in 1952 in conjunction with the Institute of Islamic Studies (IIS). The founder, Dr. Wilfred Cantwell Smith, persuaded Principal F. Cyril James in 1951 that the study of Islam at McGill University was a worthwhile pursuit. From 1952 to the present, the ISL has grown from a modest 250 books to a collection of over 150, 000 volumes. The Library works to highlight and illustrate the breadth of Islamic civilization. This paper examines the ISL’s growth and evolution in its 60 years of existence.ResuméLa Bibliothèque d’études islamiques (BEI) fut fondée en 1952 en conjonction avec l’Institut d’études islamiques (IEI). Le fondateur, le docteur Wilfred Cantwell Smith, a persuadé le Principal F. Cyril James en 1951 qu’il serait souhaitable que les études islamiques deviennent un domaine d’activité à l’Université. Dotée en 1952 d’une modeste collection de 250 livres, la BEI possède aujourd’hui plus de 150 000 volumes. La Bibliothèque vise à mettre en relief et à illustrer l’ampleur de la civilisation islamique. Cet article examine la croissance et l’évolution de la BEI au cours de ses 60 années d’existance.

scholarly journals Hoaks Dalam Kajian Pemikiran Islam dan Hukum Positif

2019 ◽  
Vol 5 (3) ◽  
pp. 291-306
Author(s):  
Supriyadi Ahmad ◽  
Husnul Hotimah
Keyword(s):  
Presidential Elections ◽  
The Political ◽  
Fake News ◽  
Islamic Studies ◽  
Positive Law ◽  
Legal Perspective ◽  
Or Groups ◽  
Islamic Thought ◽  
A Charge ◽  
False News

Abstract:Hoaks originating from "focus pocus" originally from Latin "hoc est corpus", means false news. Hoaks also comes from English, namely Hoax, which means fake news. Terminologically, hoax is a false message in an attempt to deceive or influence readers or dealers to believe something, even though the source of the news delivered is completely baseless. Ahead of the Legislative and Presidential Elections in Indonesia 2019, hoaks have entered the political sphere which can threaten the nation's unity and unity. In the perspective of Islamic thought, hoax is a public lie or dissemination of information that is misleading and even defame the other party. The hoax maker is classified as a party that harms others and the hoaxes made are categorized as ifki hadith or false news. Therefore, the perpetrators were threatened with very severe torture. In a positive legal perspective, hoax is a charge of false and misleading news, a content that creates hatred or hostility of certain individuals and/or groups based on ethnicity, religion, race, and between groups (SARA). The culprit can be punished with a maximum of ten years in prison.Keywords: Hoax, Islamic Studies, Positive Law. Abstrak:Hoaks yang berasal dari “hocus pocus” aslinya dari bahasa Latin “hoc est corpus”, berarti berita bohong. Hoaks juga berasal dari Bahasa Inggris Hoax, yang berarti berita palsu. Secara terminologis, hoaks merupakan sebuah pemberitaan palsu dalam usaha untuk menipu atau mempengaruhi pembaca atau pengedar untuk mempercayai sesuatu, padahal sumber berita yang disampaikan adalah palsu tidak berdasar sama sekali. Menjelang Pemilu Legislatif dan Pemilu Presiden di Indonesia tahun 2019, hoaks telah memasuki ranah politik yang dapat mengancam persatuan dan kesatuan bangsa. Dalam perspektif pemikiran Islam, hoaks adalah pembohongan publik atau penyebaran informasi yang menyesatkan dan bahkan menistakan pihak lain. Pembuat hoaks digolongkan sebagai pihak yang merugikan orang lain dan hoaks yang dibuatnya dikategorikan sebagai haditsul ifki atau berita bohong. Oleh karena itu, penyebarnya diancam dengan siksa yang sangat berat. Dalam perspektif hukum Positif, hoaks merupakan muatan berita bohong dan menyesatkan, muatan yang menimbulkan rasa kebencian atau permusuhan individu dan/atau kelompok masyarakat tertentu berdasarkan atas suku, agama, ras, dan antar golongan (SARA). Pelakunya dapat dihukum dengan penjara setinggi-tingginya sepuluh tahun.Kata Kunci: Hoaks, Kajian Islam, Hukum Positif

IBN RAḤĪQ'S TEXT ON THE MILKY WAY: PERCEPTION OF THE MILKY WAY IN THE EARLY ISLAMIC SOCIETY

2019 ◽  
Vol 29 (2) ◽  
pp. 227-260
Author(s):  
Andreas Eckart
Keyword(s):  
Milky Way ◽  
Religious Tradition ◽  
Basic Knowledge ◽  
Wide Spread ◽  
Comprehensive Overview ◽  
15Th Century ◽  
The One ◽  
Islamic Civilization ◽  
Early Islamic ◽  
Islamic Society

AbstractIbn Raḥīq is an 11th century scholar who compiled a book on popular astronomy. This work included a section in which he summarizes basic knowledge of the Milky Way as it was wide spread in the first centuries after the hejira. Ibn Raḥīq gives a comprehensive overview of the perception of the Milky Way that reaches from its use as a test for knowledge of the religious tradition and for agricultural purposes on the one hand to an exact astronomical description of its shape in the sky during the year and to theories of its nature and composition on the other hand. We use a comparison of his text to those of Ibn al-Haytham and others to investigate the role the Milky Way played in early Islamic civilization from its beginning until the 15th century.

THE LANGUAGE POLICY IN TURKIC STATES AND COMMUNITIES

2021 ◽  
Vol 21 (1) ◽  
pp. 227-237
Author(s):  
Elchin Ibrahimov ◽  
Keyword(s):  
Language Policy ◽  
Central Asia ◽  
19Th Century ◽  
Literary Language ◽  
First Order ◽  
15Th Century ◽  
History Of ◽  
The Common ◽  
The Creation ◽  
The 19Th Century

The history of the language policy of the Turks begins with the work Divanu lugat at-turk, written by Mahmud Kashgari in the 11th century. Despite the fact that the XI-XVII centuries were a mixed period for the language policy of the Turkic states and communities, it contained many guiding and important questions for subsequent stages. Issues of language policy, originating from the work of Kashgari, continued with the publication in 1277 of the first order in the Turkic language by Mehmet-bey Karamanoglu, who is one of the most prominent figures in Anatolian Turkic history, and culminated in the creation of the impeccable work Divan in the Turkic language by the great Azerbaijani poet Imadaddin Nasimi who lived in the late XIV - early XV centuries. Later, the great Uzbek poet of the 15th century, Alisher Navoi, improved the Turkic language both culturally and literally, putting it on a par with the two most influential languages of that time, Arabic and Persian. The appeal to the Turkic language and the revival of the Turkic language in literature before Alisher Navoi, the emergence of the Turkic language, both in Azerbaijan and in Anatolia and Central Asia, as well as in the works of I. Nasimi, G. Burkhanaddin, Y. Emre, Mevlana, made this the language of the common literary language of the Turkic tribes: Uzbeks, Kazakhs-Kyrgyz, Turkmens of Central Asia, Idil-Ural Turks, Uighurs, Karakhanids, Khorezmians and Kashgharts. This situation continued until the 19th century. This article highlights the history of the language policy of the Turkic states and communities.

Forming a Faction: The Ḥimāyat System of Khwaja Ahrar

1991 ◽  
Vol 23 (4) ◽  
pp. 533-548 ◽  
Author(s):  
Jürgen Paul
Keyword(s):  
Central Asia ◽  
Islamic History ◽  
15Th Century ◽  
Substantial Progress ◽  
Made In

Students of Islamic history have long demanded that more attention be given to social and economic affairs, and it cannot be denied that substantial progress is being made inthe field. Nevertheless, many gaps remain that will have to be filled in by detailed investigations of various periods and regions, notions, nad relationships. An attempt will be made in this article to elucidate the functioning of a faction, or ṭā⊃ifa in Central Asia in the second half of the 15th century. This ṭā⊃ifa was the system of patronage and protection installedby Khwaja Ahrar, a famous shaykh of the Naqshbandi silsila.

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