scholarly journals The conquest of Khu¯zista¯n: a historiographical reassessment

2004 ◽  
Vol 67 (1) ◽  
pp. 14-39 ◽  
Author(s):  
CHASE F. ROBINSON
Keyword(s):  
Detailed Analysis ◽  
Seventh Century ◽  
Detailed Account ◽  
Local Source ◽  
Legal Traditions ◽  
Islamic Tradition ◽  
Early Islam

The ‘appendix’ to a mid- to late seventh-century East Syriac history includes a detailed account of the conquest of Khu¯zista¯n by Muslim armies between c. 635 and 642. This article translates this section of the ‘appendix’ (along with another dealing with the conquest of Egypt), subjects it to detailed analysis and criticism, and compares it with Arabic accounts of the conquest of Khu¯zista¯n that survive in the much later historical and legal traditions. The results of this exercise—using an early and local source to control the Islamic tradition—is in some measure mixed, but some striking agreement suggests that the transmission of conquest history in early Islam was not as discontinuous as has been previously argued.

The conversions of ʿAbdallāh ibn Salām (d. 43/633): A legendary moment in the biography of Muḥammad's Jewish companion

2021 ◽  
pp. 1-25
Author(s):  
Samuel A. Stafford
Keyword(s):  
Seventh Century ◽  
Islamic Tradition ◽  
Number Of Factors ◽  
Early Islam ◽  
Jewish Scholar ◽  
Jewish Scriptures ◽  
Anti Jewish ◽  
Diverse Groups ◽  
D 43

Abstract The Jewish scholar ʿAbdallāh b. Salām is a legendary figure from early Islam who is regarded in Islamic tradition as the archetypal Jewish convert to Islam during the Prophet's career, the pre-eminent authority on Jewish scriptures in seventh-century Arabia, and a renowned Companion. This study examines the traditions on Ibn Salām's conversion that were recorded in the biographical literature and Quranic commentaries of classical Islam and identifies the literary tropes from Muḥammad's biography featured in these traditions. Scrutiny of the evidence shows that the reports on the date and circumstances of Ibn Salām's conversion were shaped by a number of factors, including, the biases of his descendants, Quranic exegesis, and anti-Jewish polemics. Ibn Salām's legendary conversion served as a vehicle for diverse groups of Muslims to promote their doctrines and supply the Prophet with Biblical legitimacy.

scholarly journals Islam and Buddhism: The Arabian Prequel?

2019 ◽  
Vol 8 ◽  
pp. 1-32
Author(s):  
Anna Akasoy
Keyword(s):  
Seventh Century ◽  
The Other ◽  
Religious Communities ◽  
Critical Survey ◽  
Islamic Tradition ◽  
Eastern Iran ◽  
Arab Muslim ◽  
Early Islam ◽  
Islamic Empire ◽  
Indian Physician

Conventionally, the first Muslim-Buddhist encounters are thought to have taken place in the context of the Arab-Muslim expansions into eastern Iran in the mid-seventh century, the conquest of Sind in 711 and the rise of the Islamic empire. However, several theories promoted in academic and popular circles claim that Buddhists or other Indians were present in western Arabia at the eve of Islam and thus shaped the religious environment in which Muhammad’s movement emerged. This article offers a critical survey of the most prominent arguments adduced to support this view and discusses the underlying attitudes to the Islamic tradition, understood as a body of ideas and practices, and Islamic Tradition, understood as a body of texts. Such theories appear to be radical challenges of the Islamic tradition insofar as they seek to reinscribe the presence of religious communities in conventional narratives of Islamic origins that do not acknowledge them. On the other hand, they often operate with an unreconstructed reliance upon the sources of the Islamic Tradition. The assessment focuses ondescriptions of the Ka’ba and objects associated with it as well as on a story about an Indian physician who diagnosed an illness of Muhammad’s wife Aisha. While Indian or Buddhist connections with western Arabia and early Islam do not appear to be entirely impossible, the evidence does not amount to a persuasive case for the early seventh century.

Sailing to the Britannic Isles: Some Mediterranean Perspectives on the Remote Northwest from the Sixth Century bc to the Seventh Century AD

2007 ◽  
Author(s):  
John Wilkes
Keyword(s):  
Second Century ◽  
Seventh Century ◽  
Detailed Account ◽  
Sixth Century ◽  
The Arctic ◽  
British Isles ◽  
Alexander The Great ◽  
Astronomical Observations ◽  
The Baltic ◽  
A Minor

If you were training to be an athlete you would not spend all your time doing exercises: you would also have to learn when and how to relax, for relaxation is generally regarded as one of the most important elements in physical training. To my mind it is equally important for scholars. When you have been doing a lot of serious reading, it is a good idea to give your mind a rest and so build up energy for another bout of hard labour. For this purpose the best sort of book to read is not merely one that is witty and entertaining but also has something interesting to say. This advice from the satirist Lucian, sometime itinerant lecturer and at other times a minor government official, seems as valid today as it was in the second century AD. For students engaged in the history and archaeology of Europe in the first millennia BC and ad, I can currently think of no better respite from the structures, models and databases, that are the currencies of modern research, than Barry Cunliffie’s monograph on the explorer Pytheas published in 2001. Unencumbered with footnotes and with minimal bibliography, a text of barely 170 pages introduces one of the great mysteries of antiquity, the fantastic voyage of exploration by a citizen of Massalia, the Greek ancestor of modern Marseilles, to the British Isles and beyond to Iceland and the Arctic Circle and then in the direction of the Baltic (Cunliffe 2001). Nothing is known of Pytheas himself and the only reasonably certain fact we have concerning the voyage is that it was undertaken around the time of Alexander the Great (d. 323 BC). No less remarkable is that all we know of Pytheas’ own account of his travels is preserved in later writers, who at the least denigrated his achievement and often branded him a downright liar with considerable vehemence, while still exploiting his detailed account of the lands and seas he saw. Despite this the value of his astronomical observations was recognized by some of the greatest minds of antiquity and as a result his place in the development of the geographical sciences is assured.

The Qur’an and Christianity

2020 ◽  
pp. 151-164
Author(s):  
Neal Robinson
Keyword(s):  
New Testament ◽  
Lord's Prayer ◽  
Gospel Of Thomas ◽  
Last Supper ◽  
Islamic Tradition ◽  
Q 61 ◽  
Death Of Jesus ◽  
Early Islam ◽  
The New Testament ◽  
The Face

This chapter advocates a critical stance towards both normative Christianity and normative Islamic tradition but highlights the inadequacies of revisionist histories of early Islam. It suggests that the fātiḥa was intended to replace the Lord’s Prayer and that sura 112 was a response to the Christology of the Nicene-Constantinopolitan Creed. It finds a precedent for the 114 suras of the Qur’an in the 114 logia of the Gospel of Thomas. It argues that Q. 7:157 was revealed in Medina but concedes that Q. 61:6b may be a later editorial addition. However, it stresses that regardless of whether these two passages are authentic the biblical teaching about the prophet like Moses and the Paraclete is the key to understanding the dynamics of the Qur’anic discourse. It maintains that the Qur’an is not concerned with the death of Jesus as such. Rather Q. 4:156–7 rebuts Jewish anti-Christian polemic and Q. 3:55 serves to strengthen the believers in the face of death and defeat. Q. 5:112–5 differs from the biblical accounts of the last supper because the crucifixion is not viewed as an act of atonement. The three elements in Jesus’ name, al-Masīḥ ʿĪsā Ibn Maryam, are examined in the light of the Qur’anic chronology, philology, and the New Testament. The background to the designation of Christians as naṣārā is explored with reference to the New Testament and other pre-Islamic sources.

scholarly journals The Contact Point of Customary Law and Islamic Law (Legal History Perspective)

2018 ◽  
Vol 5 (2) ◽  
pp. 51-59
Author(s):  
Rachmi Sulistyarini ◽  
A. Rachmad Budiono ◽  
Bambang Winarno ◽  
Imam Koeswahyono
Keyword(s):  
Islamic Law ◽  
Contact Point ◽  
Seventh Century ◽  
Customary Law ◽  
Inheritance Law ◽  
Legal Traditions ◽  
The People ◽  
Special Character ◽  
Religious Law ◽  
The Relationship

The period before various legal traditions encounter to Indonesia, the people living in these islands has owned rules that contain the value of values as the original law. The term of original law is also known as the name of "chthonic" law, and is used as the customary law of the community of Indonesia, or the archipelago known at that time. The customary law tradition is very different from other legal traditions; this system has a special character that is very different from the character of other legal traditions. Furthermore, around the seventh century of AD, the influence of religion encounter as well; the first is Hinduism, then the religion of Islam brought by traders from Arabia and India. The term known as custom, with its unwritten form and religious element as the definition proposed by Soepomo (1996), is indeed identical with the term given by experts in the colonial period such as: “Godsdientige Wetten, Volks instelingen En Gebruiken" (Regulation of Religious Ordinance, People's Institution and Customs), "Godsdientige Wetten, Instelingen En Gebruiken (Religious Regulations, Institutions, and Customs), Met Hunne Godsdiensten en Gewoonten Samenhangen de Rechts Regelen" (Rules of law relating to Religion and religion customs habits), in addition there are also called the Islamic Law or Mohameden Law. It shows that at that time Customary Law is equalized as religious law. The point of contact  between the two can also be identified from the theories that develop at that time as in the theory of Receptio in Complexu (Salmon Keyzer and van Den Berg); Receptie Theory (Scouck Hurgronye); Theory of Receptio a Contrario (Ha zairin). The relationship between customary law and Islamic law is widely found in the field of family law that is the issue of marriage law and inheritance law. After Independence, legislation products related to Islamic law include Law no 1 of 1974, Law no 50 of 2009, Law no 21 of 2008 regarding Islamic Banking.Int. J. Soc. Sc. Manage. Vol. 5, Issue-2: 51-59

Introduction

2019 ◽  
pp. 1-55
Author(s):  
John Jorgensen
Keyword(s):  
Seventh Century ◽  
Detailed Account

The introduction is designed to orient the reader with the main topics taken up in the Treatise and also to provide a scholarly resource for students, teachers, and researchers. The introduction first provides an explanation of the title of the Treatise and then turns to the question of the provenance of the text, its likely author, and its likely date of composition. This is followed by a detailed account of the historical and intellectual contexts of the Treatise’s composition. The centrality of the concept of ignorance, the role of practice, and key models used in the Treatise are introduced and clearly explained. Particular attention is also paid to introducing and comparing key sixth- and seventh-century commentaries. This comparison is further developed through a case study of commentarial differences over a key doctrinal issue: whether the unconditioned can be conditioned.

Painted Votive Plaques and an Early Inscription from Aegina

1954 ◽  
Vol 49 ◽  
pp. 183-201 ◽  
Author(s):  
John Boardman
Keyword(s):  
Seventh Century ◽  
Detailed Account ◽  
General Survey ◽  
The Rich ◽  
First Time

This article is intended to serve as an introduction to the study of painted votive plaques; not that such a study is by any means novel, but since Otto Benndorf's published work on them the amount of material known has increased, and further consideration of them both as painted objects and as dedications seems desirable. As well as a general survey of their nature, name, and decoration, a more detailed account of eighth- and seventh-century examples is included, and I hope at another time to be able to extend the study to the rich later series, as well as to the Corinthian and funerary plaques which are not discussed here in detail.An inscribed fragment from Aegina is published below for the first time. Its finding did not suggest the study of plaques, in which I was already engaged, and I attribute and acknowledge its timely appearance to the Ἀγαθὴ Τύχη, who occasionally smiles on the archaeologist.

When did the consonantal skeleton of the Quran reach closure? Part II

2014 ◽  
Vol 77 (3) ◽  
pp. 509-521 ◽  
Author(s):  
Nicolai Sinai
Keyword(s):  
Seventh Century ◽  
The Third ◽  
Islamic Tradition

AbstractThe Islamic tradition credits the promulgation of a uniform consonantal skeleton (rasm) of the Quran to the third caliph ʿUthmān (r. 644–656). However, in recent years various scholars have espoused a conjectural dating of the Quran's codification to the time of ʿAbd al-Malik, or have at least taken the view that the Islamic scripture was open to significant revision up untilc. 700ce. The second instalment of this two-part article surveys arguments against this hypothesis. It concludes that as long as no Quranic passages with a distinct stylistic and terminological profile have been compellingly placed in a late seventh-century context, the traditional dating of the standardrasm(excepting certain orthographical features) to 650 or earlier ought to be our default view.

Manuscritos afro-islâmicos do Brasil oitocentista: os amuletos árabes da coleção Nina Rodrigues

Afro-Ásia ◽  
2020 ◽  
Author(s):  
Juliane Müller
Keyword(s):  
West Africa ◽  
Detailed Analysis ◽  
Religious Texts ◽  
Islamic Tradition ◽  
Arabic Script

<p>Amuletos islâmicos de papel, com versículos do <em>Qurʾān</em> ou outros textos mágico-religiosos em escrita árabe, eram de amplo uso entre pessoas africanas no Brasil do século XIX. Este artigo oferece uma análise detalhada dos textos árabes em manuscritos talismânicos colecionados pelo médico e antropólogo baiano Raimundo Nina Rodrigues (1862-1906), que foram descritos e reproduzidos em seu livro <em>Os Africanos no Brasil</em>, publicado postumamente em 1932. A análise inclui reconstruções e traduções dos textos árabes e sua localização no contexto da tradição islâmica, comparando-os a outros manuscritos do Brasil e da África Ocidental. Finalmente, o artigo propõe um novo inventário dos amuletos árabes da coleção Nina Rodrigues.</p><p><strong>Palavras-chave</strong>: amuletos islâmicos - pessoas africanas no Brasil - manuscritos árabes - malês - <em>Qurʾān</em>.</p><p> </p><p><strong><em>Abstract</em></strong>:</p><p><em>Islamic amulets made of paper with Qurʾ</em><em>ā</em><em>nic verses or other magico-religious texts in Arabic script were widely used by Africans in 19<sup>th</sup>-century Brazil. This article offers a detailed analysis of the Arabic writings in talismanic manuscripts collected by the Bahian physician and anthropologist Raimundo Nina Rodrigues (1862–1906), which were described and reproduced in his book </em>Os Africanos no Brasil<em> (“Africans in Brazil”), posthumously published in 1932. The analysis includes reconstructions and translations of the Arabic texts and their contextualization within Islamic tradition by comparing them to other manuscripts from Brazil and West Africa. Finally, the article proposes a new inventory of the Arabic amulets from the Nina Rodrigues collection.</em></p><p><strong><em>Keywords</em></strong>:<em> Islamic amulets - Africans in Brazil - Arabic manuscripts - malês - Qurʾān</em>.<em></em></p><p> </p>

Slavery, Indenture, and Freedom: Exegesis of the ‘mukātabaVerse’ (Q. 24:33) in Early Islam

2019 ◽  
Vol 21 (2) ◽  
pp. 68-107
Author(s):  
Ramon Harvey
Keyword(s):  
Economic Change ◽  
Eighth Century ◽  
Seventh Century ◽  
Significant Part ◽  
Economic Actor ◽  
Legal Questions ◽  
Early Islam ◽  
The Way

Slavery was a significant part of society within the seventh-century Arabian context of the Qur'an. In this context, Q. 24:33, which has been universally interpreted by Muslim exegetes as the basis for a contract of mukātaba (‘indenture’) that allows slaves to work to pay for their freedom, is a particularly intriguing verse. This article examines the exegesis of Q. 24:33 against the background of the first two centuries of Islam, examining the way that its ambiguous language was interpreted in the light of socio-economic change and diverse theologico-political circles of scholarship. It is argued that an initially dominant emancipatory reading of the verse as an obligation within early Medina is preserved for over a century in Mecca, finding a home in Basran Ibāḍī scholarship of the late second/eighth century. In contrast, the dominant proto-Sunnī approach (and related proto-Zaydī tradition), centred in Iraq, adopts the formerly minority opinion that the mukātaba contract is merely permissible. By examining related legal questions, it is concluded that this shift in commentary on Q. 24:33 from the first/seventh to the second/eighth centuries reflects a broader change in the conception of the slave: from a valid economic actor on a continuum of servitude, to an item of property.

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