The Beginnings of the ḥanafī School in Iṣfahān

1998 ◽  
Vol 5 (1) ◽  
pp. 1-21 ◽  
Author(s):  
Nurit Tsafir
Keyword(s):  
Eleventh Century ◽  
Ninth Century ◽  
Tenth Century ◽  
Eighth Century ◽  
Law School ◽  
Early Date ◽  
The Third ◽  
Legal Method ◽  
The Town

AbstractThis essay, based mainly on two early Iṣfahānī biographical dictionaries, describes the introduction of the ḥanafī school to Iṣfahān. I argue that although schools of ḥadīth had a long history in Iṣfahān, the ḥanafī law school was also represented there from an early date. The ḥanafī legal method was practiced in the town around the middle of the second/eighth century, and ḥadīth on the authority of Abū ḥanīfa, transmitted to Iṣfahānī scholars through Abū ḥanīfa's pupil Zufar b. al-Hudhayl, started to circulate there around the same time. By the beginning of the third/ninth century a significant ḥanafī community had developed in Iṣfahān, and although schools of ḥadīth continued to be influential there, the Iṣfahānī ḥanafī community survived into the fourth/tenth century and was strengthened by the Saljūqs in the fifth/eleventh century and thereafter.

Beneventan (South Italian/Langobardic) Script

2020 ◽  
pp. 119-142
Author(s):  
Francis Newton
Keyword(s):  
Eleventh Century ◽  
Southern Italy ◽  
Tenth Century ◽  
Eighth Century ◽  
Important Center

This chapter surveys Beneventan script, the distinctive hand of southern Italy which is particularly associated with the most important center of its use, the Abbey of Monte Cassino. Beneventan arose in the late eighth century and continued in common use through the thirteenth--and even later in isolated instances. Distinct calligraphic high points were achieved in various cities, regions, or centers at different periods, including Naples in the tenth century, Monte Cassino in the second half of the eleventh century, and the region of Bari at the same time. Caroline script was used side-by-side with Beneventan at some centers, until Caroline and Gothic scripts finally replaced Beneventan as the standard bookhand in southern Italy.

Occasionalism

2016 ◽  
Author(s):  
Ulrich Rudolph
Keyword(s):  
Eleventh Century ◽  
Causal Effect ◽  
Tenth Century ◽  
Islamic Philosophy ◽  
Absolute Power ◽  
The Third ◽  
Islamic Tradition ◽  
The World

This chapter charts the development of the theory of occasionalism within the Islamic tradition until the fifth/eleventh century. Occasionalism emphasizes God’s absolute power by negating natural causality and attributing every causal effect in the world immediately to Him. It is often assumed to be a distinctive, if not exclusive, feature of Sunnīkalāmas opposed to Muʿtazilism, Shīʿism, and Islamic philosophy. The chapter begins with the question of how the foundations of the occasionalist theory were prepared in the evolving Muʿtazilī discussions of the third/ninth and early fourth/tenth century. It then considers the role of Abū l-Ḥasan al-Ashʿarī in the completion and final formulation of the theory before turning to later developments originating with some Ashʿarī theologians of the late fourth/tenth and the fifth/eleventh century. It also looks at the seventeenth chapter ofTahāfut al-falāsifa, in which Abū Ḥāmid al-Ghazālī (d. 505/1111) discusses occasionalism and the problematic of causality.

scholarly journals The Emergence and Transformation of Medieval Cumbria

2014 ◽  
Vol 93 (2) ◽  
pp. 195-216
Author(s):  
Fiona Edmonds
Keyword(s):  
Old English ◽  
Eleventh Century ◽  
Ninth Century ◽  
Tenth Century ◽  
Old Norse ◽  
Large Area ◽  
New Name ◽  
Late Ninth Century ◽  
Administrative Units ◽  
The Relationship

There has long been uncertainty about the relationship between the polities known as Strathclyde and Cumbria. Did medieval writers apply these terms to the same kingdom, or were Strathclyde and Cumbria separate entities? This debate has significant implications for our understanding of the politics of northern Britain during the period from the late ninth century to the twelfth. In this article I analyse the terminology in Latin, Old English, Old Norse, Welsh and Irish texts. I argue that Strathclyde developed into Cumbria: the expansion of the kingdom of Strathclyde beyond the limits of the Clyde valley necessitated the use of a new name. This process occurred during the early tenth century and created a Cumbrian kingdom that stretched from the Clyde to the south of the Solway Firth. The kingdom met its demise in the mid-eleventh century and Cumbrian terminology was subsequently appropriated for smaller ecclesiastical and administrative units. Yet these later usages should not be confused with the tenth-century kingdom, which encompassed a large area that straddled the modern Anglo-Scottish border.

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 Abbasid Mosaic Tradition and the Great Mosque of Damascus

2020 ◽  
Vol 37 (1) ◽  
pp. 29-62
Author(s):  
Bea Leal
Keyword(s):  
Eleventh Century ◽  
Ninth Century ◽  
Tenth Century ◽  
Islamic Architecture ◽  
Glass Wall ◽  
General Decline ◽  
Dome Of The Rock ◽  
Lower Ranking ◽  
Early Islamic ◽  
Material Evidence

Abstract Glass wall mosaic is a major feature of early Islamic architecture, surviving above all in the Umayyad monuments of the Dome of the Rock and the Great Mosque of Damascus. These grand mosaics inspired periodic revivals from the eleventh century onwards. The centuries between the Umayyad commissions and the first of the documented revivals, however, have been seen as a period of decline for the craft; the Abbasid dynasty that defeated the Umayyads in 750 has not traditionally been associated with the medium. This article reexamines the question, looking at textual and material evidence for Abbasid mosaic production. It argues that, in fact, there was a continuous mosaic tradition well into the ninth century, under the patronage of both caliphs and lower-ranking officials. The first part of the article considers written evidence for mosaics in Mecca and Medina. The second part looks in detail at a surviving example that, it will be argued, dates to the Abbasid period, on the Bayt al-Mal (Treasury) of the Great Mosque of Damascus. The concluding section discusses factors behind the general decline in mosaic production in the tenth century and the possibility of pockets of continuity.

The text of Aldhelm's Enigma no. c in Oxford, Bodleian Library, Rawlinson C. 697 and Exeter Riddle 40

1985 ◽  
Vol 14 ◽  
pp. 61-73 ◽  
Author(s):  
Katherine O'Brien O'Keeffe
Keyword(s):  
Present Article ◽  
Old English ◽  
English Translation ◽  
Ninth Century ◽  
Tenth Century ◽  
Eighth Century ◽  
Bodleian Library ◽  
Latin Text

Exeter Riddle 40 presents two related problems as a translation of one of Aldhelm's Enigmata (no. c: ‘Creatura’): its dislocation, in an otherwise accurate translation, of six lines from their position in the Latin text; and its connection with the so-called ‘Lorica’ of Leiden, Bibliotheek der Rijksuniversiteit, Voss. lat. Q. 106, the only other surviving Old English translation of an Aldhelmian enigma. In his edition of the Exeter Riddles, Tupper addressed these problems by postulating that both Old English riddles were the work of one translator and that Exeter Riddle 40 was revised from an earlier version of Aldhelm's enigma now lost to us. Although Tupper's view has been widely accepted, it presents a number of difficulties. It is the purpose of the present article to suggest an alternate interpretation of the evidence: that Exeter Riddle 40 – a much later poem than the ‘Leiden Riddle’, a Northumbrian poem perhaps of the eighth century – was translated from a ninth-century continental manuscript with tenth-century English corrections: Oxford, Bodleian Library, Rawlinson C. 697.

Medieval Lexicography on Arabic and Persian Terms for City and Countryside

2018 ◽  
Vol 16 (1-2) ◽  
pp. 465-478
Author(s):  
Roy P. Mottahedeh
Keyword(s):  
Social Structure ◽  
Thirteenth Century ◽  
Eleventh Century ◽  
Tenth Century ◽  
The Third ◽  
Architectural Features ◽  
Eastern Iran ◽  
The Rich

AbstractMedieval Arabic to Persian dictionaries are a relatively untapped source for the conceptual world in the time of their authors. This essay closely examines four such dictionaries from the late fifth/eleventh century to the seventh/thirteenth century written in eastern Iran. These dictionaries are quite rich in terminology for cities, towns, farmland, pasture and desert. They also describe architectural features of buildings. They offer scant but valuable information on markets and social structure. The information from these dictionaries combined with the rich detail available in the Islamic geographers of the third/ninth and fourth/tenth century allows us to form a more perfect picture of medieval Iranian society.

Authorship and Unity of the Classical Arabic Poem through the Lens of Collaborative Composition

Arabica ◽  
2020 ◽  
Vol 67 (1) ◽  
pp. 1-59
Author(s):  
Erez Naaman
Keyword(s):  
At Risk ◽  
Ninth Century ◽  
Eighth Century ◽  
Formal Structure ◽  
The Third ◽  
The Past ◽  
Foreign Intervention ◽  
Fair Game ◽  
Cultural Domain ◽  
Classical Arabic

Abstract When a classical Arabic poem lacked a noticeable degree of thematic coherence and formal structure, it was at risk of foreign intervention aiming to improve it. Who was recognized in such a case as the author of the poem and on which grounds? This article looks at the interrelated questions of the poem’s unity and its authorship through the lens of collaborative poetry that was practiced by completing verse composed in the past. It presents an analysis of poetic collaboration cases from the second/eighth century to the Ayyubid era, and discusses different practical approaches of poets to authorship questions related to the earlier source poem and their own later completion. In the third/ninth century, as an expansive reservoir of ancient and modern poems became increasingly available, we occasionally notice the marks of plagiary, rather than forgery, on collaborative poems of this type. At the same time, and based on this very expansion, kinds of legitimate poetic influence can be detected in the completions of the later poets. Remarkably, poetic intervention did not cease and the poem conceptually did not achieve an inviolable status, when the scholars replaced the transmitters as the authorities on poetry around the third/ninth century and throughout the period under study. Nevertheless, the cultural domain for reshaping earlier verse changed, and the repertoire of poetry considered as “fair game” for this practice was narrowed down based on quality considerations.

scholarly journals Rasāyana in Classical Yoga and Āyurveda

2017 ◽  
Vol 5 (2) ◽  
pp. 66-84
Author(s):  
Philipp André Maas
Keyword(s):  
Eleventh Century ◽  
Tenth Century ◽  
Eighth Century ◽  
Fifth Century

The present chapter deals with rasāyana in the discipline of Yoga. More specifically, it focuses on the meaning of the word rasāyana in the Pātañjalayogaśāstra (PYŚ, late fourth or early fifth century CE), the oldest surviving Sanskrit exposition of Yoga as a soteriological system of thought from a Brāhmaṇa perspective. By interpreting the two difficult and slightly obscure text passages of the PYŚ that mention rasāyana in the light of its older commentaries and on the basis of additional references to rasāyana and related conceptions in early classical āyurvedic and upaniṣadic literature, the chapter concludes that for Patañjali rasāyana was a magically longevity potion prepared from unidentified herbs. The PYŚ neither refers to rasāyana as a branch of Āyurveda nor to alchemy. Some commentators of the PYŚ, however, interpret Patañjali's mentioning of rasāyana differently. While Vācaspatimiśra in the later half of the tenth century follows the PYŚ closely, the eleventh-century commentator Bhoja relates rasāyana to alchemy. Finally, the eighth-century (?) commentator Śaṅkara relates Patañjali's rasāyana to Āyurveda. Even though this interpretation is probably at odds with the PYŚ, it is not at all a far fetched, since the obtainment of various superpowers played an important role in āyurvedic rasāyana from the time of earliest sources onwards.

Drypoint Glossing in a Tenth-Century Manuscript of Aldhelm's Prose Treatise on Virginity

Traditio ◽  
1996 ◽  
Vol 51 ◽  
pp. 99-145 ◽  
Author(s):  
Scott Gwara
Keyword(s):  
Ninth Century ◽  
Tenth Century ◽  
Eighth Century ◽  
Anglo Saxon ◽  
Prose Style ◽  
Native Literature

Aldhelm of Malmesbury (ca. 640–709/710) conceived and practiced an idiosyncratic style of Latin prose called “hermeneutic,” which was characterized mainly by lexical peculiarities: neologisms, graecisms, archaisms, poeticisms, distributive numerals, and other varieties of contrived or recherché diction. The principal model of the hermeneutic prose style was, of course, Aldhelm's treatise on virginity, theProsa de virginitate(hereafterPdv). Aldhelm probably wrote the work in the 670s. Partly — if not mainly — because of this influential treatise, hermeneutic Latin became a vogue in seventh- and eighth-century England, and practitioners of it flourished on the continent, too. Alas, ninth-century Viking incursions put an end not only to hermeneutic latinity but also to native literature. Not until the 920s would interest in hermeneutic Latin be renewed, and after a few more decades Aldhelm's prose work became one of the most intensively studied books in Anglo-Saxon England. In fact, the complexity of Aldhelm's prose led to copious glossing.

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