Medieval Jewish Legends on the Decline of the Babylonian Centre and the Primacy of Other Geographical Centres

2018 ◽  
pp. 37-46
Keyword(s):  
Eleventh Century ◽  
The Other ◽  
Jewish Study ◽  
Folk Tales ◽  
Islamic World

This chapter recounts how the Babylonian centre of Jewish study gradually went into decline and Jewish centres in Christian Europe grew stronger in France, Germany, Spain, and Provence during the eleventh and twelfth centuries. It demonstrates the ways Jews sought reasons to extol the virtues of their own locale, which was customary in contemporaneous Christian societies. It also describes the various centres in Christian Europe that sought to establish a connection to the charismatic Charlemagne, cities, and countries in the Islamic world, which produced literatures praising their region. The chapter describes the eleventh-century legends and folk tales that extol the virtues of different Jewish centres in Europe set against the backdrop of the decline of the Babylonian centre following the death of R. Hai Gaon. It examines the rivalry between Spain and Ashkenaz as each centre strived to outdo the other.

scholarly journals Ibn Shuhayd and his "Risālat al-twābiʿ wa 'l-zawābiʿ"

1970 ◽  
pp. 65-80
Author(s):  
Jaakko Hämeen-Anttila
Keyword(s):  
Eleventh Century ◽  
The Other ◽  
Original Structure ◽  
Islamic World ◽  
Narrative Prose

Ibn Shuhayd's (d. 1035) Risālat al-tawābiʿ has been preserved in fragments in Ibn Bassām's al-Dhakhīra. The early eleventh century was a period of great experimentation in narrative prose. Just a few decades before Ibn Shuhayd wrote his work, al-Hamadhānī had written his maqāmas on the other side of the Islamic world. The Risālat al-tawābiʿ comes into the margin of maqāma literature. The original structure of the treatise is reconstructable to a certain extent, especially with the help of al-Thaʿālibī's Yatīmat al-dahr, which has been neglected in earlier studies. In his work, Ibn Shuhayd quotes not only from his own poetry but also from his rasā'il. One of these quotations shows how Ibn Shuhayd himself has revised his original Risālat al-ḥalwā' and modified it to fit it into the new context of the Tawābiʿ.

Sectarian struggle in the Middle East and the new Alliances

2019 ◽  
pp. 337
Author(s):  
Harith Qahtan Abdullah
Keyword(s):  
Middle East ◽  
Critical Period ◽  
The Other ◽  
New Era ◽  
Islamic World ◽  
The World ◽  
Gulf States ◽  
Other World ◽  
Islamic Civilization ◽  
New Formation

Our Islamic world passes a critical period representing on factional, racial and sectarian struggle especially in the Middle East, which affects the Islamic identification union. The world passes a new era of civilization formation, and what these a new formation which affects to the Islamic civilization especially in Syria, Iraq, Yemen, and Lebanon. The sectarian struggle led to heavy sectarian alliances from Arab Gulf states and Turkey from one side and Iran states and its alliances in the other side. The Sunni and Shia struggle are weaken the World Islamic civilization and it is competitive among other world civilization.

Metode Tafsir Muhammad Abduh dan Muhammad Rasyid Ridha dalam Tafsîr Al-Manâr

TAJDID ◽  
2018 ◽  
Vol 25 (2) ◽  
pp. 119
Author(s):  
Ahmad Tholabi Kharlie
Keyword(s):  
Personality Traits ◽  
20Th Century ◽  
The Other ◽  
Early 20Th Century ◽  
Religious Thought ◽  
Islamic World ◽  
Islamic Thought ◽  
Muslim Scholars ◽  
Religious Counseling

Tafsîr al-Manar is one of the most popular exegesis of the Qur`anic studies. Al-Manar magazine, which contains this interpretation periodically, namely in the early 20th century, is widespread throughout the Islamic world and has an important role in enlightening thoughts and religious counseling. The influence of Sheikh Muhammad Abduh, along with his student, Sayyid Muhammad Rasyîd Ridhâ, on the development of religious thought in the Islamic world, thus, cannot be underestimated.This article is a result of a previous study of the Qur’an exegesis method of the two prominent Muslim scholars, Muhammad Abduh and Muhammad Rashid Ridha. The study reveals two main conclusions, they are (1) personally both Muhammad Abduh and Muhammad Rashid Ridha are independent who have extensive, well-known, and versatile insight and knowledge, have personality traits that are steady, honest, brave, passionate, intelligent, determined, and a number of other advantages, like other leading commentator (2) Al-manâr book, with its superiorities, is well recognized as a monumental work that broadly contributes to the development of Islamic thought, particularly in modern exegesis field. In regard to exegesis of Qur’anic legal verses, though it is not a special legal book, Al-manâr is able to explain deeply and comprehensively the Qur’anic legal verses just like the other legal exegesis works.

The Arab Agricultural Revolution and Its Diffusion, 700–1100

1974 ◽  
Vol 34 (1) ◽  
pp. 8-35 ◽  
Author(s):  
Andrew M. Watson
Keyword(s):  
West Africa ◽  
Labor Force ◽  
Urban Growth ◽  
Agricultural Production ◽  
Eleventh Century ◽  
Islamic World ◽  
Agricultural Revolution ◽  
Rapid Spread ◽  
Early Islamic ◽  
Close Contacts

The rapid spread of Islam into three continents in the seventh and eighth centuries was followed by the diffusion of an equally remarkable but less well documented agricultural revolution. Originating mainly in India, where heat, moisture and available crops all favored its development and where it had been practiced for some centuries before the rise of Islam, the new agriculture was carried by the Arabs or those they conquered into lands which, because they were colder and drier, were much less hospitable to it and where it could be introduced only with difficulty. It appeared first in the eastern reaches of the early-Islamic world—in parts of Persia, Mesopotamia and perhaps Arabia Felix—which had close contacts with India and where a few components of the revolution were already in place in the century before the rise of Islam. By the end of the eleventh century it had been transmitted across the length and breadth of the Islamic world and had altered, often radically, the economies of many regions: Transoxania, Persia, Mesopotamia, the Levant, Egypt, the Maghrib, Spain, Sicily, the savannah lands on either side of the Sahara, parts of West Africa and the coastlands of East Africa. It had very far-reaching consequences, affecting not only agricultural production and incomes but also population levels, urban growth, the distribution of the labor force, linked industries, cooking and diet, clothing, and other spheres of life too numerous and too elusive to be investigated here.

scholarly journals Women and Ijtihad: Towards a New Islamic Discourse

2019 ◽  
pp. 12-33
Author(s):  
Heba Raouf Ezzat
Keyword(s):  
Social Economic ◽  
Historical Context ◽  
The Other ◽  
Women's Issues ◽  
Political Issues ◽  
Islamic World ◽  
Contested Terrain ◽  
The One

A phenomenon of extreme polarization between the Islamist and the secular camps characterizes the intellectual scene regarding social, economic, and political issues in the Arab-Islamic world. This is especially true with respect to women’s issues, which are a very hotly contested terrain. Understanding this reality clearly requires a historic overview to comprehend how this polarization occurred and map the debate between supporters of “modernity and contemporality” (al-hadatha wa-l-mu‘asara) on the one hand, and supporters of “tradition and authenticity” (al-turath wal-asala) on the other. Though this is not at the heart of our research, framing it in its historical context enables us to better understand the roots and origins of the problem, in order to map the debates and foresee future courses more clearly.

scholarly journals PERDEBATAN PENGGUNAAN HERMENEUTIKA SEBAGAI METODE PENAFSIRAN AL-QUR'AN

ALQALAM ◽  
2010 ◽  
Vol 27 (1) ◽  
pp. 79
Author(s):  
MASRUKHIN MUHSIN
Keyword(s):  
The Other ◽  
Muslim World ◽  
New Method ◽  
The West ◽  
Islamic World ◽  
The Bible ◽  
Islamic Tradition ◽  
To Come

The word hermeneutics derives from the Greek verb, hermeneuin. It means to interpret and to translate. Hermeneutics is divided into three kinds: the theory of hermeneutics, the philosophy hermeneutics, and the critical hermenmtics. Hasan Hanfi is known as the first scholar who introduces hermeneutics in the Islamic World through his work dealing with the new method of interpretation. Nashr Hamid Abu-Zaid is another figure who has much studied hermenmtics in the classical interpretation. Ali Harb is a figure who also much involved in discussing the critism of text even though he does not fully concern on literature or art, but on the thoughts. Muslim thinker who has similar view with Ali Harab in seeing that the backwardness of Arab-Islam from the West is caused by the system of thoguht used by Arah-Muslim not able to come out of obstinary and taqlid is Muhammad Syahmr. On the other side, ones who refuse hermeneutics argue that since its heginning, hermeneutics must be studied suspiciously because it is not derived from the Islamic tradition, but from the unbeliever scientific tradition, Jews and Chrtians in which they use it as a method to interpret the Bible. Practically, in interpreting the Qur'an, hermeneutics even strengthens something, namely the hegemony of scularism-liberalism in the Muslim World that Muslims must actually destroy. Keywords: Hermeneutics, Tafsir, al qur'an

Postcolonial Orientalisms

2019 ◽  
Author(s):  
Ludovic-Mohamed Zahed
Keyword(s):  
Social Consequences ◽  
The Other ◽  
Islamic World ◽  
Other Hand ◽  
The Social ◽  
The One ◽  
Exclusive Or

This chapter introduces the social consequences of, on the one hand, inclusive interpretations and, on the other hand, exclusive (or, quite simply, homophobic, transphobic, and misogynistic) interpretations of scripture, showing how queer Muslims in France, in Europe, and elsewhere position themselves in relation to the theoretical and theological debates in the Islamic world.

The Conquest That Never Was: Ghana and the Almoravids, 1076. II. The Local Oral Sources

1983 ◽  
Vol 10 ◽  
pp. 53-78 ◽  
Author(s):  
David C. Conrad ◽  
Humphrey J. Fisher
Keyword(s):  
Time Scale ◽  
Oral Tradition ◽  
Eleventh Century ◽  
The Other ◽  
Oral Traditions ◽  
Positive Identification ◽  
The Subject ◽  
Oral Evidence ◽  
Remote Past ◽  
Written Sources

“The land took the name of the wells, the wells that had no bottom.”In Part I of this paper we examined the external written sources and found no unambiguous evidence that an Almoravid conquest of ancient Ghana ever occurred. The local oral evidence reviewed in this part of our study supports our earlier hypothesis, in that we find nothing in the traditions to indicate any conquest of the eleventh-century sahelian state known to Arab geographers as “Ghana.” Instead, the oral traditions emphasize drought as having had much to do with the eventual disintegration of the Soninke state known locally as “Wagadu.”An immediate problem involved in sifting the oral sources for evidence of an Almoravid conquest is that a positive identification between the Wagadu of oral tradition and the Ghana of written sources has never been established. Early observers like Tautain (1887) entertained no doubts in this regard, and recently Meillassoux seems to have accepted a connection, if not an identification, between Ghana and Wagadu when he notes that “les Wago, dont le nom a donné Wagadu, sont les plus clairement associés à l'histoire du Ghana.” However, much continues to be written on the subject, and the question remains a thorny one. On the lips of griots (traditional bards) and other local informants, Wagadu is a timeless concept, so a reliable temporal connection between people and events in the oral sources on one hand and Ghana at the time of the Almoravids on the other, is particularly elusive. Indeed, any link between the traditions discussed here and a specific date like 1076 must be regarded as very tenuous, as must any association of legendary events with Islamic dates. In western Sudanic tradition influenced by Islam, the hijra (A.D. 622) is both prestigious and convenient, a date with which virtually any event in the remote past can be associated, though such a claim may have nothing to do with any useful time scale.

An unknown English Benedictine gradual of the eleventh century

1975 ◽  
Vol 4 ◽  
pp. 131-144 ◽  
Author(s):  
K. D. Hartzell
Keyword(s):  
Middle Ages ◽  
Eleventh Century ◽  
The Other ◽  
Early Middle Ages ◽  
Medieval Music ◽  
Early English ◽  
High Degree ◽  
Polyphonic Music

The most famous manuscripts with music of the early Middle Ages in England are the Winchester ‘Tropers’ at Oxford and Cambridge. More has been written about them than about all the lesser known sources put together, and it is right that this should have been so, for the troper at Cambridge preserves one of the oldest repertories of polyphonic music while the other, the so-called ‘Æthelred troper’, has provided generations of scholars with the task of establishing its relationship to the other manuscript. This activity has resulted in a high degree of clarification, but the Winchester ‘Tropers’ are not the whole of early English medieval music – even though a study of their combined trope repertories would be a welcome contribution – and we must begin to turn our attention to other sources of the period.

scholarly journals أثر الحركة السنوسية في منطقة الحجاز الشيخ فالح الظاهري (1258هـ /1842م - 1328ه/1910م )

2019 ◽  
Vol 27 (4) ◽  
pp. 201-226
Author(s):  
Manal AL- Muraiteb Manal AL- Muraiteb
Keyword(s):  
The Other ◽  
Human Society ◽  
Islamic World ◽  
Islamic Movements ◽  
Scientific Status ◽  
Islamic Countries ◽  
History Of ◽  
Religious Importance ◽  
The One

This study deals with the influence of the Senussi movement in the Hijaz region, which is considered one of the influential Islamic movements. It contributed in accordance with its available possibilities in building a human society with cultural and economic components according to the data of that era. The movement was not of a local tendency, Muhammad Bin Ali Alsenossi, the one who established this movement, worked on making it an Arabic movement of a wide expansion, this study sought to codify an important period of the history of the Senussi movement in the Hijaz, and tried to reveal its role in Hijazi society and its influence on it. By virtue of its religious importance, the Hijaz region has gained prominently in the history of the Senussi movement. The actual beginning of the Sinusian call originated from the Hijaz, where the first corner of Senussi was built, the corner that was built in Jabal Abi Qabis, and then the construction of the Senussi corners in the Hijaz, and in the rest of the other Islamic countries, and the corners of Senussi received a large number of Hijaz people from the rurals and the desert, Sheikh Falih Al.Dahri , considered as a prominent student of senussi corners, And later became one of its most prominent sheikhs, and became famous in the horizons, and received a prestigious scientific status, which enabled him to teach in many Islamic regions even called by Sultan Abdul Hamid to teach in Astana, and has graduated a number of students of science who carried the banner of science in the Islamic world.

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