Islamic History

In 37 bijdragen schetsen de auteurs een caleidoscopisch
beeld van de stand van zaken op gebied van beeldvorming,
geschiedenis, rituelen en feesten, moraal, politiek, islam als
levensstijl, kunst en cultuur.
De bijdragen zijn van Joseph Alagha, Edien Bartels, Carmen
Becker, Maurits Berger, Nicolet Boekhoff-van der Voort,
Gert Borg, Marjo Buitelaar, Henk Driessen, Dick Douwes,
Annemarie van Geel, Martijn de Koning, Khadija
Kadrouch-Outmany, Christian Lange, Nina ter Laan, Roel Meijer, Karin van Nieuwkerk, Thijl Sunier, Rachida Talal-Azimi, Claudia Venhorst en Joas Wagemakers. 
Deel 2 in de gelijknamige serie Islam in verandering behandelt een breed scala aan onderwerpen en maakt ingewikkelde
thema’s begrijpelijk voor wie zich in de publieke discussie
wil mengen.

Stiftungen (arabisch waqfi gelten als wichtiges Elernent religiöser und sozialer Ordnung in islamisch geprägten Gesellschaften.r Stiftungsähnliche Formen von frommen Caben gehörten, soweit bekannt, von Anfung an zur Praxis der muslirnischen Gemeinden. Aber auch in aktuellen Diskussionen sind Stiftungen ein wichtiges Thema, wenn es darum geht, islamische Authentizität zu entdecken und vermeintlich wiederzubeleben. Selbst wenn sich die heutigen Stiftungen in Norm und Form beträchtlich von den ,,klassischen" Ausprägungen unterscheiden, so spielen sie eine unübersehbare Rolle in der Wirtschaft und in verschiedenen karitativen und philanthropischen Zusammenhängen, sowohl im Nahen und Mittleren Osten wie auch der muslimischen Diaspora in den Amerikas, Westeuropa und anderswo.2 Islamische Stiftungen werden oft definiert als die endgültige und immerwährende Immobilisierung privaten Eigentums, woraus dauerhaft und gemäß den Bestimmungen Hier wic im Folgenden wird für dic islamische Stiftung allgcmein der arabische Begriff wuqL Pluwqdf'verwendet, wie er vor allem im östlichen Mittelmeerraum üblich ist. Er steht stellvertretend tür in anderen Regionen gebräuchliche Bezeichnungen wie luhsftuhs, vaktJ, habous etc., auf welche in einzelnen Beiträgen des Bandes Bezug genommen wird. So etwa Murat Qizakqu, Waqf in History and Its Implications for Modern Islamic Economies, in: Islamic Economic Studies 6, 1998, 43-73; Ibrahrm ut-Bu1yümi Günim (Hrsg.), Nizäm al-waqf wa-l-multama' al-madani fi l-watan al-'arabi. Beirut 2004; Franz Kogelmunn, Die rechtlichen Grundlagen und die gesellschaftliche Verankerung des islamischen und anderen Stiftungswesens, in: Sigrid Faath (Hrsg.), Islamische Stiftungen und wohltätige Einrichtungen mit entwicklungspolitischen Zielsetzungen in arabischen Staaten. Hamburg 2003, l5-26; Jan-Peter Hartung,Die fromme Stiftung (wuql).

"One of the almost forgotten and least known buildings in mediaeval al-Raqqa is its citadel. In the 1950s the citadel was completely removed. A citadel however, constitutes an important space defining complex for the historical development of a city. The citadel of al-Raqqa was located on a promontory of an elevated terrace formed by the Euphrates, situated at the southwestern corner of the citywall of al-Râfiqa.
Firstly, I will give a brief outline of the history of exploration of the citadel; secondly, some early references to a hisn al-Râfiqa; thirdly, some general remarks about the historical development of fortifications within northern Mesopotamia, the Jazîra, and fourthly, I follow the history of the citadel of al-Raqqa especially during the Ayyubid period according to the literary and photographic sources. The last and fifth point will be the exploration of the possible function of the citadel within the spatial organisation of the city. This point takes the position of the Bâb Baghdad at the southeastern corner of the city wall into consideration."

The authors suggest to view the origins of Islam against the background of the 6th century AD Arabian socio-ecological crisis whose model is specified in the paper through the study of climatological, seismological, volcanological and epidemiological history of the period. Most socio-political systems of the Arabs reacted to the socio-ecological crisis by getting rid of the rigid supra- tribal political structures (kingdoms and chiefdoms) which started posing a real threat to their very survival. The decades of fighting which led to the destruction of most of the Arabian kingdoms and chiefdoms (reflected in Ayyãm al- 'Arab tradition) led to the elaboration of some definite "anti- royal" freedom-loving tribal ethos. At the beginning of the 7th century tribes which would recog- nise themselves as subjects of some terrestrial super-tribal political authority, the "king", risked to lose its honour. However, this seems not to be applicable to the authority of another type, the "ce- lestial" one. At the meantime the early 7th century evidences the merging of the Arabian tradition of prophecy and the Arabian Monotheist "Rahmanist" tradition which produced "the Arabian pro- phetic movement". The Monotheist "Rahmanist" prophets appear to have represented a supratribal authority just of the type many Arab tribes were looking for at this very time, which seems to ex- plain to a certain extent those prophets' political success (including the extreme political success of Muhammad).

DNA and other evidence suggests the early history of the Hebrew Old Testament concerns two entirely separate people united by monotheism and military conquest. The first, taking the name of Israelites from Israel (Jacob), the grandson of the Patriarch Jacob, had a brief stay in the Egyptian Eastern Delta before falling out of favour and eventually fleeing to West Arabia in the chaos of Bronze Age collapse ca.1200 BC. There they were overwhelmed in a lengthy campaign by a black Nubian Cushitic-speaking people called the Hebrew, recently converted to the cult of YHWH. The two peoples intermarried but the Nubian priesthood dominated thereafter and eventually reinvented itself as part of the Semitic Abrahamic tradition. Cut off through Babylonian exile from its gene pool in West Arabia, the Nubian high priesthood identified the present-day area of Israel and Palestine as the Promised Land of Moses and portrayed themselves as a special Middle East people who had escaped slavery in the Delta, not as a black Nubian enslaved gold mining force that had fled to Yemen during a time of ecological disaster characterised by severe earthquake and volcanic activity.

“Documentary Records of Conversions among Ottoman Palace Personnel.” In Conversion to Islam in the Premodern Age: A Sourcebook, edited by Nimrod Hurvitz, Christian C. Sahner, Uriel Simonsohn, and Luke Yarbrough, University of California Press, 2020.

A well-regulated economic system requires incentives that reward productive and withhold rewards from unproductive activity. Such incentives are put in place by means of legislation and enforced with the help of regulatory agencies. A well-managed system will allocate resources more efficiently than a system in which income may be gained without active participation in economic activity, by lending at interest in particular, which invariably increases the prices of finished goods without, however, adding any value. Interest-based lending produces a range of important, though rarely highlighted, side effects. They include inefficiency, indebtedness, instability, inflation, unemployment, slow or declining economic growth, and an uneven distribution of wealth. (224 pages)

The First of the Modern Ottomans blends biography with intellectual history. On the one hand, it is the story of an Ottoman life – the life of the scribe, ambassador, and prolific historian Ahmed Vâsıf (ca. 1735-1806), a man who improbably rose from obscurity in Baghdad to travel the empire, fight its wars, advise its sultans, and, in time, write its history. As a full-scale biography, the book is a rarity for the field of Ottoman history and reconstructs Vâsıf’s life, career, and opinions through meticulous research in both Ottoman and European sources. On the other hand, The First of the Modern Ottomans is also one of the first detailed intellectual studies of the early modern Ottoman Empire. Weaving together Vâsıf’s life and thought with the larger intellectual currents of the day – especially at the court of Sultan Selim III in Istanbul – it explores central debates among the Ottoman ruling elite over Europe, political reform, war and peace, justice, and the empire’s renewal. Vâsıf’s life reveals a vital response to the empire’s challenges at the turn of the nineteenth century – one that was novel and deeply enmeshed in Islamic philosophy, ethics, and statecraft.

This translates Paul Casanova, "Mohammed et la fin du monde", collected and published in Paris, 1911. This is just the main section with footnotes; not the Complementary Notes. I have further corrected some typo's, and for the footnotes I have redirected what I could find into modern and/or English references.

In this book I endeavour to offer a concise account of Islamic archaeology as it has developed and is today in the region of
geographical Syria-Palestine. The region offers the archaeologist particular attractions in dealing with an Islamic past as a result of the tremendous advances made in relevant archaeological research in the last few decades. This work proposes new ways of understanding and interpreting the first Islamic centuries in Syria-Palestine, based on clear and verifiable information gleaned from a range of archaeological discoveries.

Rusya müslümanları arasında tanınan ve Kazan Türklerinden Musa Carullah Bigiyev, İslâm dünyasında tanınan bir müslüman ilim, fikir ve aksiyon adamıdır. 1874'te Rusya'daki en eski ve turistik şehirlerden biri Nero Gölü'nün kıyısında Rostov'da doğan Bigiyev, eğitimini Buhara, Mısır, Hicaz, İstanbul, Hindistan ve Şam medreselerinde yaptıktan sonra memleketinde, gazetecilik yapmış ve birçok eserler vermiştir. 1917 Bolşevik ihtilalinden sonra zindanlara atılmış eziyet ve işkencelere uğramış, vatanını terk ederek Çin, Afganistan, Hindistan, Finlandiya, Almanya, Türkiye, İran, Irak ve Japonya'da ilim faaliyetlerinde bulunmuş ve nihayet 1949 yılında Kahire'de vefat etmiş âlim, bilge bir şahsiyettir. Bu makâlede onun hayatı, ilmi kişiliği ve eserleri ile Rusya müslümanları arasındaki yeri ve önemi araştırılmaktadır.

En quelques formules définitives, concluant sa remarquable synthèse sur la fin de l'Antiquité, Henri Pirenne (m. 1935) s'est imposé comme la référence historiographique contemporaine majeure du monde méditerranéen proto-médiéval. L'Islâm, en faisant irruption sur ces rivages du VIIe au VIIIe s. aurait d’après lui si profondément bouleversé les échanges entre l'Ouest et l'Est qu'il aurait provoqué une véritable « fermeture » économique et circulatoire de la Méditerranée occidentale. L'Europe de l'Ouest, amputée de son accès à l’ancien Mare Nostrum, aurait été obligée de se réinventer pour donner naissance à l'Occident chrétien, sous l’égide de la dynastie carolingienne, issue d’ailleurs de Francie septentrionale. En somme, « Charlemagne sans Mahomet serait inconcevable » . Or cette thèse, en dépit de ses qualités, a très vite été contestée, notamment par les spécialistes du monde arabe, dès les années 1940.  A la fin du XXe s., avec la prise en compte de nouvelles sources en particulier archéologiques, elle a perdu un peu de son éclat.
L’Occident méditerranéen du haut Moyen Âge doit-il donc encore être considéré comme un lac musulman ou comme une frontière de l'Islâm ?
Sans prétendre trancher cet épineux problème en quelques pages, il nous a paru intéressant d’analyser  la controverse en elle-même pour tenter d’y voir un peu plus clair. Confronté aux assertions contradictoires d’historiens qui délaissent parfois l’habit du chercheur pour endosser celui du polémiste, on verra qu’un retour aux sources au sens littéral de l’expression s’impose, avant de proposer quelques nouvelles pistes d’analyse

The W.W. Norton Company has developed something of a reputation for producing definitive anthologies; as a young undergraduate I vividly recall lugging around two hefty volumes of The Norton Anthology of English Literature over three tiring years. It was with some excitement then that I opened the Islam volume of the recently published Norton Anthology of World Religions. Could we expect the same canon-shaping selection of primary texts that capture, in this case, the lifeblood of Islamic literary production over 14 centuries condensed into a single, accessible, English-language volume? The answer, after some lengthy and very pleasant perusal, has transpired to be a resounding yes.

‘[A] valid concept of “Islam” must denote and connote all possible “Islams,” whether abstract or “real,” mental or social’ (104)... Ahmed seeks to avoid two major pitfalls: (1) making Islam into a static essence or a category within an essentialist framework – such as proscription/prescription, ‘religion’,‘civilization’, ‘culture’, ‘orthodoxy’, etc., and (2) rendering Islam into a totally incoherent concept by conceding that there are as many islams as there are communities or individuals. Ahmed’s thesis (presented in Chapter 5) is that Islam is best conceptualized as a process of meaning-making or hermeneutical engagement in which the human agent engages with the Divine Revelation granted to Muhammad in one or more of this Revelation’s hierarchical dimensions – Pre-Text, Text, and Con-Text – in order to constitute meaning for himself."

Shihab al-Din al-Nuwayri was a fourteenth-century Egyptian polymath and the author of one of the greatest encyclopedias of the medieval Islamic world―a thirty-one-volume work entitled The Ultimate Ambition in the Arts of Erudition. A storehouse of knowledge, this enormous book brought together materials on nearly every conceivable subject, from cosmology, zoology, and botany to philosophy, poetry, ethics, statecraft, and history. Composed in Cairo during the golden age of Islamic encyclopedic activity, the Ultimate Ambition was one of hundreds of large-scale compendia, literary anthologies, dictionaries, and chronicles produced at this time―an effort that was instrumental in organizing the archive of medieval Islamic thought.

In the first study of this landmark work in a European language, Elias Muhanna explores its structure and contents, sources and influences, and reception and impact in the Islamic world and Europe. He sheds new light on the rise of encyclopedic literature in the learned cities of the Mamluk Empire and situates this intellectual movement alongside other encyclopedic traditions in the ancient, medieval, Renaissance, and Enlightenment periods. He also uncovers al-Nuwayri’s world: a scene of bustling colleges, imperial chanceries, crowded libraries, and religious politics.

Based on award-winning scholarship, The World in a Book opens up new areas in the comparative study of encyclopedic production and the transmission of knowledge.

The Faculty of Arts and Letters of the University of Bonn is advertising two RA/TA positions which are attached to the Alexander von Humboldt-Chair for Islamic Studies (Prof. Dr. Judith Pfeiffer). Applicants should work towards a Ph.D. in a relevant field. For more information please visit
https://www.uni-bonn.de/de/universitaet/medien-universitaet/medien-arbeiten-an-der-uni/medien-personalmanagement/pdfs-stellenausschreibungen-wiss.ma/07-22-3-202.pdf

This is a short poem by Muḥammad ibn ʿAlī al-Ṣabbān (d. 1206/1791) translated from the original Arabic into English verse. The poem is a concise, technical list of the ten essentials aspects of any science. It is intended to help students memorize the outline of the topic, while a teacher's additional commentary would be needed to really understand the content and meaning of the ten essentials.

Ce guide été conçu dans le cadre des travaux du Groupement d’intérêt scientifique (GIS) Moyen-Orient et mondes musulmans, pour recenser l'ensemble des bibliothèques et médiathèques françaises possédant des fonds utiles pour la recherche sur le Maghreb, le Moyen-Orient et les mondes musulmans.
Eric  Vallet  (Université  Paris  1  Panthéon-Sorbonne)  en  a coordonné  la  rédaction.

https://press.uchicago.edu/ucp/books/book/chicago/M/bo17703325.html

Hundreds of exceptional cartographic images are scattered throughout medieval and early modern Arabic, Persian, and Turkish manuscript collections. The plethora of copies created around the Islamic world over the course of eight centuries testifies to the enduring importance of these medieval visions for the Muslim cartographic imagination. With Medieval Islamic Maps, historian Karen C. Pinto brings us the first in-depth exploration of medieval Islamic cartography from the mid-tenth to the nineteenth century.

Pinto focuses on the distinct tradition of maps known collectively as the Book of Roads and Kingdoms (Kitab al-Masalik wa al-Mamalik, or KMMS), examining them from three distinct angles—iconography, context, and patronage. She untangles the history of the KMMS maps, traces their inception and evolution, and analyzes them to reveal the identities of their creators, painters, and patrons, as well as the vivid realities of the social and physical world they depicted.  In doing so, Pinto develops innovative techniques for approaching the visual record of Islamic history, explores how medieval Muslims perceived themselves and their world, and brings Middle Eastern maps into the forefront of the study of the history of cartography.

A partir de l'étude du chapitre 38 de l'ouvrage du savant mecquois al-Fâsî (m. 1429), Shîfâ' al-gharâm bi-akhbâr al-balad al-harâm, consacré à l'histoire du hajj, cet article tente d'identifier les modes de représentation du pouvoir mecquois dans l'oeuvre d'al-Fâsî. Il suggère que le récit récurrent des fitnas qui déchirèrent la cité sainte au moment du pèlerinage était une manière de
mieux en neutraliser les effets et les traces, à un moment où s'affirmait un nouveau pouvoir local fort, autour du chérif Hasan b. 'Ajlân.

Central Asia and India in particular witnessed Islamic invasion by Turks, Mongols and Moguls that left a permanent mark in the history that can be regarded as "Age of unreason" . The period was marked by large scale violence and wanton destruction of culture and arts

Given the prominence of Muslim veils—in particular the hijab and full-face veil—in public discourse concerning the place of Muslims in Western society, we examined their impact on non-Muslims’ responses at both explicit and implicit levels. Results revealed that responses were more negative toward any veil compared with no veil, and more negative toward the full-face veil relative to the hijab: for emotions felt toward veiled women (Study 1), for non-affective attitudinal responses (Study 2), and for implicit negative attitudes revealed through response latency measures (Studies 3a and 3b). Finally, we manipulated the perceived reasons for wearing a veil, finding that exposure to positive reasons for wearing a veil led to better predicted and imagined contact (Study 4). Practical and theoretical implications are discussed.

İÇİNDEKİLER
ÜÇÜNCÜ BÖLÜM
ARNAVUTLUK
1. Analysis on Existing Ottoman Heritage Buildings inside
Fortress Walls of Elbasan City
Brunilda BASHA–Zafer SAĞDIC 09
2. Arnavut Edebiyatında İslâm Dini Yansımaları ve
Söylemsellik Modelleri
Nysret KRASNİQİ-Abdulla REXHEPİ 33
3. Theofan Stilian Noli’nin Arnavut Ortodoks Kilisesi’ne
Katkıları
İlir RRUGA 49
BOSNA-HERSEK
4. Balkan İslâm’ının Beyaz Perdeye Yansıması: Yücel
Çakmaklı’nın Kanayan Yara Bosna Filmi Üzerine Felsefi
Değiniler
Rıfat ATAY-Merve KESENCİ 73
5. Boşnaklarda Arap Dili Öğretimi -Mahiyeti ve KronolojisiSeyfettin HARUNİ 93
6. Surviving Elements of "Tradition" in the Bosnian Family-A
Contribution to Understanding the Anthropology of the Family
Amel ALİĆ 117
SIRBİSTAN VE KARADAĞ
7. Balkanların Sırbistan Bölgesindeki İslâm ve İslâmî Eserlerin
Akibeti
Eyüp SALİH 1416
8. Novi Pazar’da Din Eğitiminin Özellikleri ve Biçimleri
Emina SADIKOVIĆ 159
9. Sırbistan’ın Sancak Bölgesindeki Medreseler ile Türkiye’deki
İmam-Hatip Liselerinin Eğitim Müfredatları Yönünden
Karşılaştırılması
Yakup YILMAZ-Yasin YAYLA 171
10.Ülgün Şehri ve Yakın Çevresindeki Osmanlı Dönemine Ait
Arap-Osmanlı Harfleriyle Yazılan Mezar Taşları ile İlgili Genel
Bir Değerlendirme
Ali BARDHİ 183
KIRIM VE ROMANYA
11.Cengiz Dağcı’nın Romanlarında Siyaset: Hüzün ve Acının
Bir Toplumu Oluşturması
Celal TÜRER 197
12.Romanya ve Aşağı Tuna Avrupa Bölgesinde Geçmişten
Bugüne Türk Miraslarının Canlandırma ve Koruma Mücadelesi
Gülten ABDULA NAZARE 211
DÖRDÜNCÜ BÖLÜM
KUZEY MAKEDONYA
13.Osmanlı Döneminde Makedonya’da Yetişen İlim Adamları
Hüseyin ALGÜL 235
14.Kuzey Makedonya’daki Osmanlı Medreseleri ve Üsküp
Mefail HIZLI 253
15.Üsküp Meddah Medresesi ve Kapatılmadan Önce Yetişen
Müderrisler
Süleyman BAKİ 269
16.İştip Kazası’nın Tarihi ve Etnik Yapısı (XIX. Yüzyıl)
Bilal RUSHİD 293
17.Osmanlı Döneminde Makedonya Kratova’da Eğitim
Kurumları
Hasan TELLİ 3077
18.Osmanlı Kesriye’sindeki Eğitim Kurumları: Bir İcmal
Murat ÇELİK 325
19.Makedonya’daki Müslümanlarda Ölüm ile İlgili Belli Başlı
İnanç ve Adetler
Mensur NUREDİN 351
KOSOVA
20.Sırbistan’ın Kosova’daki Arnavut Müslüman Nüfusunun
Etnik Temizlik Politikası
Fehari RAMADANI 359
21.Müslüman Engelli Gençlerde Dini İnancın Psikolojik Etkisi
(Kosova Örneği)
Feim GASHİ 377
22.Bir Hudut Kazasında Toplumsal İlişkiler ve Yönetim
Politikaları: Gilan/Gjilan ve Asayiş Sorunları
Seda ŞAHİN AHMETAJ 405
BEŞİNCİ BÖLÜM
YUNANİSTAN, BATI TRAKYA VE TRAKYA
23.Yunanistan, Dimetoka Seyit Ali Baba (Kızıl Deli Sultan)
Tekkesi ve Velâyetnamesi
Kazım SARIKAVAK 423
24.XV. Yüzyılın Ortasında Batı Trakya’da Bir Osmanlı Nahiyesi:
Ferecik
Cengiz PARLAK 433
25.İslâm’a ve Orduya Köprü: Uzunköprü
Yılmaz BÜKTEL 461
26.Balkan Muhacirlerinin Dinî-Siyasî ve Kültürel Kimliğine
Dair Bazı Tesbitlerin Tekirdağ Örneğinden Hareketle Sunumu
Cüneyt ÖZVARDARLI 4798
BULGARİSTAN
27.Osmanlı Dönemi Bulgaristan’ında Kurulan Dârulhadislere Genel Bir
Bakış
Mustafa CANLI 491
28.1189 Numaralı Hurûfât Defteri Kayıtlarına Göre Şumnu’daki
Vakıf Kurumları
Habibe KAZANCIOĞLU 505
29.Bulgaristan’da (1933-1934) Yayımlanan Medeniyet
Gazetesi’ndeki Hadis Yazıları Üzerine Bir Değerlendirme
Alparslan KARTAL 529

The past few decades have witnessed a proliferation of theories on the origins of Islam which have called into question long-held scholarly axioms. One such axiom is the traditional date of 632 CE for the death of the prophet Muhammad, which some scholars have now sought to redate to after the beginning of the Muslim conquests on the basis of the evidence of non-Muslim sources. The present contribution aims to demonstrate that the prima facie disharmony between these sources and Muslim accounts of Muhammad’s life and the conquests is a product of the reading imposed on both sets of data, which primarily has to do with the fact that, more often than not, modern scholarship unsuspectingly operates within the rigid framework of the classical periodisation of early Islamic history. Therefore, a revision of either the traditional date of Muhammad’s death or the starting date of the conquests based on this evidence is uncalled for.

Au fil de sa lecture du Coran, de la tradition musulmane et de discussions avec des musulmans, Odon Lafontaine (dit Olaf) n’a pu empêcher la montée d’un sentiment diffus de malaise et d’incompréhension vis à vis de cette religion à mesure qu’il en découvrait ce qui était pour lui des contradictions et des invraisemblances, historiques comme logiques.

Pour tâcher de les expliquer, il a voulu en apprendre davantage sur les origines historiques de l’islam. C’est ainsi qu’il a découvert le travail d’Édouard-Marie Gallez c.s.j., docteur en théologie et histoire des religions, et qu’il s’est mis à son école. Sa thèse, intitulée Le Messie et son Prophète, et leurs échanges lui ont fait découvrir quantité de recherches historiques passionnantes. Elles ont transformé sa vision de l’islam en révélant une tout autre histoire que celle que le discours ambiant veut faire croire : l’islam n’est pas le résultat d’une révélation divine – ou de la prédication de Mahomet – mais celui d’un processus très long et très complexe de réécriture de l’Histoire, s’enracinant dans des croyances juives et chrétiennes dévoyées, et manipulées par les califes pour satisfaire leurs visées de domination politique.

Cette découverte restait encore à ce jour quasi inconnue du public. La faute sans doute à la complexité du sujet et à son caractère très sensible qui l’ont confinée dans les cercles discrets de la recherche. Comment alors la rendre accessible au plus grand nombre ? Comment l’expliquer et la replacer dans une perspective historique ? Comment s’articule-t-elle avec les recherches les plus récentes à ce sujet et les découvertes nouvelles qui ne cessent de s’accumuler ces dernières années ? C’est ce à quoi tente de contribuer cette importante mise à jour « 2020 » de l’ouvrage de vulgarisation qu’est Le Grand secret de l’islam, fruit d’un long travail personnel d’Odon Lafontaine et de sa collaboration avec Édouard-Marie Gallez et d’autres chercheurs.

Au monde de découvrir maintenant quel est le grand secret de l’islam

When the Muslim statement "A Common Word between us and you" appeared on the internet in October 2007, I found it to be dissonant to what I had read in early Muslim commentary on Q 3.64. I decided to investigate the interpretation of this "common word" verse across a wide range of commentaries on the Quran. Though interpretations vary, none of the commentaries understands Q 3.64 to refer to a theological concept held "in common" with non-Muslims.

Üç semavi dinin kutsal mekânı, Müslümanların ilk kıblesi Kudüs hakkında ne biliyoruz?
Uğrunda mücadeleler verilen ve asırlarca farklı hâkimiyetler altında kalan Kudüs tarih boyunca hep “Halilullah” şehri olarak saygı görmüştür. Mukaddes belde Kudüs, İslam Tarihi boyunca ama özellikle Osmanlı asırlarında bütün dinlerin bir arada yaşayabildiği bir barış adası olmuştur.
Bugün Filistin meselesi sürekli dünya gündeminde yüz yıldır çözüme kavuşturulamıyor. Bu kavganın sebebi bütün dinler nazarında mukaddes sayılan Kudüs’ün ve Mescid-i Aksâ’nın bu topraklar üzerinde yer almasıdır.
Elinizdeki kitap, dünyanın göz bebeği olan Kudüs’ün tarihine ve önemine ışık tutmak amacıyla kaleme alındı. Kudüs’ün tarih sahnesine çıktığı zamanlardan günümüze kadar olan serüveni ve semavi dinler için taşıdığı önemi bütüncül bir bakış açısıyla 100 soruda (başlıkta) anlatıldı. Tarihi süreklilik gözetilerek seçilen sorular cevaplanırken olay örgülerinin arka planı ve sonrasında ortaya çıkan durumlar akıcı bir dille aktarıldı. Eserde verilen soruların cevapları titiz bir çalışmanın ürünü olarak ortaya konuldu. Kitap, güvenilir kaynaklara ve arşiv belgelerine ve onlara dayalı yapılan akademik çalışmalara müracaat edilerek yazıldı.
Elinizdeki kitap, Kudüs okumaları yapacaklar için ilk başvuru kitabı; Kudüs'e seyahat edecekler için de bir tarihi rehber olarak hazırlandı.

Bien que la production artistique représente une des manifestations éloquentes de la
civilisation islamique, certains historiens campent encore sur l’idée d’une absence totale d’une
théorie de l’esthétique en islam classique. Cet article est une tentative systémique d’aborder
la question de l’art musulman à travers les textes littéraires, mystiques, philosophiques et
scientifiques de l’époque médiévale. La réflexion porte ensuite sur la relation de l’art avec la
structure dogmatique propre à l’islam tout en scrutant son aspect ontologique et historique.
A travers plusieurs thèmes, ce travail essaie aussi de comprendre les sources d’inspiration de
cet art, et d’expliquer ses particularités notamment en ce qui concerne l’esthétique picturale.

This paper provides updated digital images of four Qurʾān fragments from Chicago's Oriental Institute Museum (OIM) that appeared in Nabia Abbott’s Rise of the North Arabic Script, and calls attention to features of their paleography and vocalization which are not apparent from her original black-and-white plates. In doing so, it demonstrates that these four fragments all belong to the same copy of the Qurʾān, which is also the same Qurʾān as nineteen leaves in Paris’ Bibliothèque Nationale de France (BNF) and two leaves in Doha’s Museum of Islamic Art (MIA). All twenty-five folios of this Qurʾān contain a unique vocalization system that represents /a/ and /u/ with miniature red forms of alif and wāw. This system of “letter-form” vocalization signs is unattested in other Qurʾān manuscripts and corresponds with a type of vocalization which medieval sources describe as shakl al-shiʿr: “the marking of poetry.” The subsequent discussion analyzes the features of this shakl al-shiʿr system and contextualizes it within the history of both this Qurʾān manuscript and Arabic writing as a whole.

Article is open access with full manuscript images available on the JNES site here: https://doi.org/10.1086/712876

İÇİNDEKİLER / CONTENTS

ARAŞTIRMA MAKALELERİ / RESEARCH ARTICLES

1. İbn Sînâ Felsefesinde Şiir-Poetika ve Tragedya / Poetry-Poetics and Tragedy in the Philosophy of Avicenna [Ferruh ÖZPİLAVCI]

2. Sadruşşerîa’nın Ta‘dîl Teşebbüsüne Tarihsel Arka Plan Denemesi ve İdrakin Mahiyeti Tartışmaları Üzerinden Temellendirilmesi /
Historical Background of Ṣadr al-Sharī‘a’s Ta‘dīl and Its Basis through Discussions on the Nature of
Understanding [Güvenç ŞENSOY]

3. أصول فقه اإلباضية معالم ومصادر / İbâzıyye’nin Fıkıh Usulü: Özellikler ve Kaynaklar / Uṣūl al-Fiqh of ‘Ibāḍiyya: Characteristics and Sources
[Ertuğrul BOYNUKALIN]

4. Hz. Peygamber’in Medine’nin Sâfile Bölgesinde Namaz Kıldığı Mekânlar / The Places Where the Prophet Muḥammad Prayed in the Sāfila Region of Medina [Fatımatüz Zehra KAMACI]

5. Osmanlı Zirve Döneminin İhtilaflı Medresesi: Süleymaniye Dârülkurrâsı
/ A Controversial Madrasa during the Peak Period of the Ottomans: The Dār al-Qurrā’ of Süleymaniye [Mehdin ÇİFTÇİ]

KİTAP DEĞERLENDİRMELERİ / BOOK REVIEWS

1. Taha Abdurrahman. Dini Amel ve Aklın Yenilenmesi (trc. Mehmet Emin Güleçyüz) [Muhammet ATEŞ]

2. Elizabeth Urban. Conquered Populations in Early Islam [Rumeysa YAŞAR]

3. Fikret Özçelik. Hadis Usûlünde Râvî Değerlendirme Metodu -İbn Ebî Hâtim Örneği- [Muhammet İkbal ASLAN]

4. Zekeriyya b. İsmail el-Yûsufî. el-Cevâbü’l-Latîf alâ Kitâbi’ş-Şeyh Muhammed Avvâme Hükmü’l-ameli bi’l-hadîsi’d-daîf  [Osman ÇAVUŞ]

5. Fred M. Donner. İslâm’ın Doğuşunda Muhammed ve İnananlar (trc. Ekrem Berkay Ersöz) [Necmettin Salih EKİZ]

6. Ahmet Yaşar Ocak. Tasavvuf, Velâyet ve Kâinatın Görünmez Yöneticileri: Tarihsel, Sosyolojik ve Eleştirel Bir Yaklaşım [Abdullah Taha ORHAN]

7. Brett Wilson. Milliyetçilik Çağında Kur’an Tercümeleri: Türkiye’de Yazılı Kültür ve Modern İslâm (trc. Ceren Can Aydın) [Gülnur KÜLÜNKOĞLU]