The Shīʿī Reception of Muʿtazilism (I)

2016 ◽  
Author(s):  
Hassan Ansari
Keyword(s):  
Ninth Century ◽  
Literary Genre ◽  
Northern Iran ◽  
Profound Impact ◽  
Literary Traditions ◽  
The Third

This chapter focuses on two trends among the Zaydīs during the end of the third/ninth century: those who were close to theḥadīthfolk and thus opposed to Muʿtazilism, and those who had adopted Muʿtazilite doctrines. It considers Zaydism in Rayy, northern Iran and Khurāsān, where several Zaydī families played an important role in studying and expounding Bahshamite theology among the Zaydīs of Iran during the fifth/eleventh and early sixth/twelfth centuries. It also examines the roles played by Abū Zayd al-ʿAlawī, the author of theKitāb al-Ishhādwhich is a refutation of the Twelver Shīʿīs’ notion of the imamate, addressing specifically their belief in the occultation (ghayba) of the ‘hidden Imam’, and had a profound impact on the literary genre of Zaydī refutations of Twelver Shīʿism. The chapter concludes by discussing different literary traditions among the Zaydīs in Iran.

scholarly journals Nandhi Kalambagam’s Agam Songs and its Rhetoric

2021 ◽  
Vol 3 (1) ◽  
pp. 247-254
Author(s):  
Suja S
Keyword(s):  
Ninth Century ◽  
Number System ◽  
Literary Genre ◽  
Literary Works ◽  
Literary Style ◽  
College Curriculum ◽  
The Third ◽  
Literary Composition ◽  
System Operating

As a result of the proliferation of Short literary composition genres (Prabandas), various catalog texts (Paattiyal) arose as a continuation of the tradition of finding literature and giving grammar explanations therefor. Panniru Paatiyal, Venpaa Paatiyal, Chidambara Paatiyal, Navaneetha Paatiyal, Prabandha Deepika, Ilakkana vilakkam, Thonnuul vilakkam etc. and even some grammar books that deal with five grammar forms (Ainthilakkanam) are involved in this grammatical endeavor and have given grammar to different numbers of Short Literary Compositions. These numerical differences record the development of the literature as a result of the passage of time. This number extends from 54 to 360. This genre of 96 Short Literary Works can be attributed to the fact that the number system operating in the set tradition is also applied to Short Literary Works and to be a permanent one. The name of the literary genre, Kalambakam, is given in various ways by dividing its name. There are various reasons for the mix of 18 types of elements (15-21), the proliferation of many types of compositions, and the mixing of Agappaadalkal (Agam songs). This can be explained by the fact that the name is derived from a variety of hybrids rather than one character. Nandikkalambakam, the first and foremost of the Kalambaka literatures, was sung with the third Nandi Varman of the Pallava dynasty as the Leader of the song. 25 years Nandi ruled from (847-872) with Kanchi as his capital, the Pallava dynasty and the wars fought to expand the territory of many Nandikalambaka songs.  Although there are some differences in the view of Nandivarman's reign, it is accepted by scholars that he belonged to the ninth century and that Nandi Kalambakam, who led him to the song, and the ninth century. Even though this literature is in our school and college curriculum, its literary style beauty and glossary competency are unknown to the so called scholars too. So this article tries to explain the above said features of the Nandhi Kalambakam.

Introduction

2013 ◽  
pp. 1-10
Author(s):  
Michael Fishbane ◽  
Joanna Weinberg
Keyword(s):  
Early Modern ◽  
Literary Genre ◽  
Cultural Performance ◽  
The Third ◽  
Cultural Pedagogy ◽  
And Diffusion ◽  
Historical Periods

This chapter summarizes the four fundamental historical periods of development. The first period roughly covers the first to fifth centuries where certain foundational elements of literary genre, translation, displacement, and diffusion are considered. The next period takes up the fifth to eleventh centuries and focuses on the deepening and thickening of the midrashic enterprise as it expands into liturgy, theological polemics, narrative elaborations, and cultural performance. The third period includes the development of intense lexical annotation of midrashic texts and traditions, their acute scholastic examination, assorted uses of midrashic teachings for cultural pedagogy, and creative uses of Midrash to deepen the sense of history and time. The last period considers some of the early modern and modern traditions of Midrash and its transformations.

The Catholic Church at Puebla

Worldview ◽  
1979 ◽  
Vol 22 (7-8) ◽  
pp. 13-15
Author(s):  
Renato Poblete
Keyword(s):  
Latin America ◽  
Latin American ◽  
Catholic Church ◽  
Human Life ◽  
General Assembly ◽  
Profound Impact ◽  
The Third ◽  
The Church ◽  
The Catholic Church

The Third General Assembly of the Latin American Episcopate took place last February in the Mexican city of Puebla. Without doubt it will make a profound impact upon the evangelizing action of the Church in Latin America. The documents produced at Puebla, like those produced in Medellin ten years earlier, will give rise to reflections that will find their way into the diverse pastoral plans of each nation.Neither Medellin nor Puebla can be considered isolated phenomenon. On the contrary, each should be seen as fruits of a maturing process in which Christian people, together with their pastors, express both the depths of their anguish and their high hopes and visions. That vision encompasses raising people from subhuman situations to a fuller experience of human life. Such experience should be expected to bring people together in brotherly love and lead naturally to a greater openness to God.

The armies of the Ṣaffārids

1968 ◽  
Vol 31 (3) ◽  
pp. 534-554 ◽  
Author(s):  
C. E. Bosworth
Keyword(s):  
Ninth Century ◽  
The South ◽  
The West ◽  
Islamic World ◽  
North West ◽  
The Third ◽  
The Core ◽  
The North ◽  
Frontier Region ◽  
Short Time

It is not too much to describe the Ṣaffārids of S‚stān as an archetypal military dynasty. In the later years of the third/ninth century, their empire covered the greater part of the non-Arab eastern Islamic world. In the west, Ya'qūb. al-Laith's army was only halted at Dair al-'Āqūl, 50 miles from Baghdad; in the north, Ya'qūb and his brother 'Arm campaigned in the Caspian coastlands against the local 'Alids, and 'Amr made serious attempts to extend his power into Khwārazm and Transoxania; in the east, the two brothers pushed forward the frontiers of the Dār al-Islām into the pagan borderlands of what are now eastern Afghanistan and the North-West Frontier region of West Pakistan; and in the south, Ṣaffārid authority was acknowledged even across the persion Gulf in ‘Umān. This impressive achievement was the work of two soldiers of genius, Ya'qūub and 'Amr, and lasted for little more than a quarter of a century. It began to crumble when in 287/900 the Sāmānid Amīr Ismā'īl b. Aḥmad defeated arid captured ‘Amr b. al-Laith, and 11 years later, the core of the empire, Sīstān itself, was in Sāmānid hands. Yet such was the effect in Sīstān of the Ṣaffārid brothers’ achievement, and the stimulus to local pride and feeling which resulted from it, that the Ṣaffārids returned to power there in a very short time. For several more centuries they endured and survived successive waves of invaders of Sīstān—the Ghaznavids, the Seljūqs, the Mongols—and persisted down to the establishment of the Ṣafavid state in Persia.

The polemic about the karāmāt al-awliyā’ and the development of Ṣūfism in al-Andalus (fourth/tenth–fifth/eleventh centuries)

1992 ◽  
Vol 55 (2) ◽  
pp. 236-249 ◽  
Author(s):  
Maribel Fierro
Keyword(s):  
Twelfth Century ◽  
Ninth Century ◽  
The Third ◽  
Mystical Tradition

The flourishing of Ṣūfism in al-Andalus during the first half of the sixth/twelfth century with mystics like Ibn al-‘Arīf, Ibn Barrajān (who both died in 536/1141) and Ibn Qasī(d. 546/1151) has been interpreted in different ways. For M. Asín Palacios it reflects the influence of the mystical tradition initiated by Ibn Masarra in the second half of the third/ninth century, although he himself does not fail to mention the impossibility of providing evidence for such influence. For other scholars, it was mainly due to the influence of al-Ghazālī's works and thought. D. Urvoy, for his part, has shown how in the ‘image’ of Andalusian Islam during the fifth/eleventh-seventh/thirteenth centuries presented by scholars like Ibn Bashkuwāl and Ibn al-Abbār, Ṣūfism appears to be almost non existent. The question of what religious, intellectual and sociopolitical background allowed figures like Ibn al-‘Arīf, Ibn Barrajān and Ibn QasīT to appear, is still to be answered.

Al-Jāḥiẓ (d. 255/869) on Ḥadīth Criticism

2015 ◽  
Vol 2 (2) ◽  
pp. 196-219
Author(s):  
Ignacio Sánchez
Keyword(s):  
Ninth Century ◽  
The Third

The notable and distinguishedadīband theologian of the third/ninth century, al-Jāḥiẓ, is usually not associated with the study ofḥadīth. On the contrary, he has frequently been considered a vitriolic critic of the experts on traditions and some of his works have even been interpreted as a demolition of the science ofḥadīth. However, a careful reading of his writings reveals a quite different picture. In this article, al-Jāḥiẓ’s treatises on the imamate — and especially the most extended one, theKitāb al-ʿUthmāniyya— will be scrutinised and discussed in the light of the author’s acquaintance with the tradition of legal hermeneutics as described in al-Shāfiʿī’sRisāla.

Even If It's Not True It's True: Using Unreliable Hadīths in Sunni Islam

2011 ◽  
Vol 18 (1) ◽  
pp. 1-52 ◽  
Author(s):  
Jonathan Brown
Keyword(s):  
Early Modern ◽  
Ninth Century ◽  
Social Morality ◽  
The Third ◽  
The Core ◽  
Islamic Thought ◽  
History Of ◽  
Core Areas ◽  
Sunni Islam

AbstractSunni Islam is at heart a cult of authenticity, with the science of Hadīth criticism functioning as a centerpiece designed to distinguish authentic attributions to the Prophet from forgeries. It is thus surprising that even after Hadīth scholars had sifted sound Hadīths from weak, mainstream Sunni Islam allowed the use of unreliable Hadīths as evidence in subjects considered outside of the core areas of law. This majority stance, however, did not displace minority schools of thought that saw the use of unreliable Hadīths as both a danger to social morality and contrary to the stated values of Islamic thought. This more stringent position has burgeoned in the early modern and modern periods, when eliminating the use of weak Hadīths has become a common call of both Salafi revivalists and Islamic modernists. This article explores and traces the history of the various Sunni schools of thought on the use of weak and forged Hadīths from the third/ninth century to the present day.

The Turkish Officers of Samarra: Revenue and the Exercise of Authority

1999 ◽  
Vol 42 (4) ◽  
pp. 466-493 ◽  
Author(s):  
Matthew Gordon
Keyword(s):  
Present Article ◽  
Land Tenure ◽  
Near East ◽  
Ninth Century ◽  
Considerable Influence ◽  
The Third

AbstractThe present article concerns the access to revenue on the part of the Turkish officers of Abbāsid Samarra. It is argued that the revenue in question explains their considerable influence. It is also argued that among the arrangements made for the Turkish officers were specific forms of land tenure which represented a decisive step toward the system of the new style iqtā so widely used after the third/ninth century in the Islamic Near East.

The Date of the Kapara Period at Gozan (Tell Halaf)

1956 ◽  
Vol 6 ◽  
pp. 75-85 ◽  
Author(s):  
W. F. Albright
Keyword(s):  
Ninth Century ◽  
Tenth Century ◽  
Present Writer ◽  
Official Publication ◽  
The Third ◽  
The Past ◽  
Upper Limit ◽  
Third Millennium

Ever since the discovery of the Palace of Kapara by Max von Oppenheim in 1911, there has been a debate—often acrimonious—with respect to its date. As late as 1934 there was a variation of some two millennia among active discussants. With the death of Ernst Herzfeld, who stood out until the end for a date in the third millennium, the debate seems to have closed, at least for the time being. In 1954 the late H. Frankfort came out explicitly for a date during the ninth century, preferably in its second half, for the age of Kapara. The same date, though with a higher upper limit, was maintained by A. Moortgat in the official publication of the sculpture of Gozan which appeared the following year. K. Galling had all along favoured such a dating, which he now espouses without reservation. The present writer has also maintained a date between 1100 and 900, concentrating for the past fifteen years on the tenth century.

scholarly journals The Concept of Miracle in the Qur'an Form Mohammed Arkoun's Point of View

Refleksi ◽  
2020 ◽  
Vol 2 (3) ◽  
pp. 50-61
Author(s):  
Sri Mulyati
Keyword(s):  
Ninth Century ◽  
Point Of View ◽  
The Third

The concept of Qur'an as a miracle of Muhammad is an Islamic doctrine that has engaged Muslim thinkers for many generations, with the literature on the issue of i'jaz continuing to grow from the third/ninth century onward.

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