Thrills: The Second Century Inaugural Convention

1993 ◽  
Author(s):  
Frank Farley ◽  
Keyword(s):  
Second Century

METODE QIYAS SEBAGAI LANDASAN EPISTEMOLOGI NAHWU

ALQALAM ◽  
2014 ◽  
Vol 31 (2) ◽  
pp. 213
Author(s):  
Nana Jumhana
Keyword(s):  
First Generation ◽  
Arabic Language ◽  
Second Century

Qiyas (analogy) is one of several methods which had been used by Arabic linguist since the first generation until those who lived in the second century of Hijriyah in formulating Arabic grammars next to Sama' (orally transmitted material). The formulation of the grammars was aimed at conservating Arabic from any kinds of inference, considering that it was not only a mere treasure of the Arab, but also language of Islam after the revelation of Alqur'an. As an ephistemological basis of Arabic synthax, Qiyas serves as an analogy to some eloquent saying of the ancient Arabs. In so doing, Qiyas consists of four components: 1) maqis 'alaih (the source to which one thing is comparred), 2) maqis (the respected object to be comparred), 3) 'illah (the similar aspectls the both share), and 4) hukm (the verdict in search). In terms of it's kind, linguists devide it into three kinds: 1) qiyas al' illah, 2) qiyas at-tard, and qiyas as-syibhi. Even though some linguists argue against the using of Qiyas in formulating grammars, particularly for it is not in line with sima', also for it is considered to be built on subjective rationalisation, Qiyas is of great significance in language theorizing. The significance of Qiyas is not limited to the products demonstrated by traditional linguists. It also applies to our time too, particularly in developing Arabic language in all of it's aspects. Keyword: Qiyas, Method, Taq id al-Nahwi, Mazhab Basrah, Mazhab Kufah

Scottish Home Rule: Entering the Second Century

1997 ◽  
Vol 1 (2) ◽  
pp. 260-269
Author(s):  
David Millar
Keyword(s):  
Second Century ◽  
Home Rule

An Early Muṣḥaf According to the Reading of Ibn cĀmir

2001 ◽  
Vol 3 (1) ◽  
pp. 71-89 ◽  
Author(s):  
Yasin Dutton
Keyword(s):  
Second Century ◽  
Documentary Evidence ◽  
Positive Identification ◽  
Facsimile Edition

The recent publication of the facsimile edition of MS Paris, Bibliothèque Nationale, Arabe 328a has allowed general access to what is probably one of the oldest, and most important, Qur'an fragments in Europe. The text is unvocalised, but the large number of folios (fifty-six) means that there are enough consonantal variants present to enable a positive identification of the reading represented, which turns out to be that of the Syrian Ibn cĀmir (d. 118/736). This, in combination with the early “Ḥijāzī” script, suggests (a) that this muṣḥaf was copied in Syria, and (b) that this was done some time during the first or early second century AH. In other words, what we have here is almost definitely a muṣḥaf according to the Syrian reading, copied in Syria, at the time when the caliphate had its seat in Syria, i.e. during the Umayyad period. Thus the identification of this particular reading helps in ascertaining the date and provenance of this particular manuscript, as it also fleshes out with documentary evidence the information given in the qirāↄāt literature about this reading.

Archaeology, Historicity, and Homosexuality in the New Cultus of Antinous

2018 ◽  
Vol 8 (2) ◽  
pp. 237-259
Author(s):  
Ethan White
Keyword(s):  
Twentieth Century ◽  
Gay Men ◽  
Second Century ◽  
Roman Emperor ◽  
Late Twentieth ◽  
Late Twentieth Century

In the second century, the Roman Emperor Hadrian deified his male lover, Antinous, after the latter drowned in the Nile. Antinous’ worship was revived in the late twentieth century, primarily by gay men and other queer-identified individuals, with Antinous himself being recast as “the Gay God.”

Possessing the Iconic Book

2012 ◽  
Vol 6 (1-3) ◽  
pp. 309-329
Author(s):  
Claudia V. Camp
Keyword(s):  
Second Century ◽  
Religious Literature ◽  
Ben Sira ◽  
The Core ◽  
The Bible ◽  
Iconic Status ◽  
The Voice ◽  
Woman Wisdom ◽  
Martin Marty

I propose that the notion of possession adds an important ideological nuance to the analyses of iconic books set forth by Martin Marty (1980) and, more recently, by James Watts (2006). Using the early second century BCE book of Sirach as a case study, I tease out some of the symbolic dynamics through which the Bible achieved iconic status in the first place, that is, the conditions in which significance was attached to its material, finite shape. For Ben Sira, this symbolism was deeply tied to his honor-shame ethos in which women posed a threat to the honor of his eternal name, a threat resolved through his possession of Torah figured as the Woman Wisdom. What my analysis suggests is that the conflicted perceptions of gender in Ben Sira’s text is fundamental to his appropriation of, and attempt to produce, authoritative religious literature, and thus essential for understanding his relationship to this emerging canon. Torah, conceived as female, was the core of this canon, but Ben Sira adds his own literary production to this female “body” (or feminized corpus, if you will), becoming the voice of both through the experience of perfect possession.

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