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Copyright of Semiotica is the property of De Gruyter and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The essay poses a question about the cultural representation of mountains and minerals in the Islamic tradition. Drawing on the most basic resource of the Qur’anic text, it observes that stones, mountains and other elements of the subterranean world acquire a positive value in the Islamic cosmological outlook, being a part of the well-ordered and beneficial natural phenomena and even playing a role of ethical companionship to man. In parallel, mountaintops and the stone structure of the Ka‘ba are shown to play a central ordering role in the structure of the religious time-space. The positive and significant representation of stones and mountains, which stands partly in contrast to the European culture, is tentatively ascribed both to the specific natural conditions of the Arabian milieu of Muhammad’ s prophethood and the religious legacies of the pre-Islamic era.

The transmission of religious knowledge in Islam is inseparable from the inculcation of al-īmān (faith). If knowledge itself is conceptual, faith requires affects. The question then becomes: how is religious education organized so that it elicits the affects that animates faith among young apprentices, which in turn becomes a stimulant for learning. To grasp the passionate element in religious training, we will take the example of the study of the Qur’an in Morocco, and more specifically, a method of collective recitation called taḥzzabt, which is considered by learners an effective technique for consolidating memorization of the Qur’an. Practitioners of taḥzzabt speak in terms of joyful affects such as al-ḥamās (enthusiasm) and al-nashwa (rapture). The passionate impulse in the taḥzzabt leads often to such vocal exuberance that it becomes difficult to discern the Qur’anic text. It is for this reason that many ulemas criticize such zeal and even wish to ban this particular form of Qur’anic recitation to no avail, as these same ulemas admit. This shows the power of this passion subtext in animating the taḥzzabt and prolonging the practice of Qur’anic memorization in this particular vocal form.

This article questions from a comparative perspective, the pedagogy and content of Qur’anic teachings within two institutions in Fez – the old Mosque-University of al-Qarawiyyine on the one hand, and on the other hand, university departments for Islamic Studies (dirāsāt islāmiyya) and Islamic Law (sharīʿa) – and how these sectors reflect an official doctrine which advocates at the same time “modernization” and reform, and a traditionalist Islam focused on legal aspects. Our study is particularly interested in the portrait of a teacher in a cross-over setting, who practices in both types of institution in the city.

Muhammad Abed Al-Jabri (1935-2010) is one of the significant philosophical and scientific figures who left their strong and broad imprint in various fields of contemporary Arab culture. Al-Jabri created his philosophy towards various aspects of Arab history. This included philosophy, theology, politics, ethics, and other aspects. His philosophical works culminated in his famous book on "The Arab Mind," in which he dealt with "The Structure of the Arab Mind" and supplemented it with his famous book - "Critique of the Arab Mind." The article's primary task is limited to addressing the intellectual path of Al-Jabri by tracing what he wrote and the content of these works. Besides, in this article, what Al-Jabri wrote is arranged in chronological order in order to clarify the features of the general and particular course of his philosophical creativity. It is a necessary task for scientific research in his philosophy. It provides the reader and researcher with the complete basic set of his books.

Bu çalışma Andreas Kaplony ve Michael Marx editörlüğünde yayına hazırlanan "Qurʾān Quotations Preserved on Papyrus Documents, 7th – 10th Centuries And The Problem of Carbon Dating Early Qurʾāns" (Leiden – Boston: Brill, [2019]. XVI+247 s. ISBN: 978-90-04-35891-1) başlıklı eserin değerlendirmesidir.

The Qur’ān was never translated into Church Slavic in its entirety; still, in the writings of some mediaeval Christian authors (Byzantine and Latin) quite extensive quotations and borrowings from it can be found. Many of these texts were transmitted in the Slavia Orthodoxa area. The aim of this article is to present the Church Slavic literary sources which contain quotations from the Qur’ān. The analysis covers Slavic transla­tions of Byzantine and Latin authors as well as original texts of Slavic provenance. The main conclusion of the research is that only ca. 2% of the text of the Qur’ān has been preserved in the Church Slavic material.

Our article intends to point out the connection between corruption in the Maghrebian society and islamism, as it is depicted in the writings of two novelists of French expression: Yasmina Khadra (Algeria) and Tahar Ben Jelloun (Marocco). The ideology of islamists is based on the Koran and the Sunna and these holy texts are given false interpretations, in order to obtain more power, especially by the djihad (“the holy war”) and the terrorist actions, by manipulating and frightening ordinary people. [ABSTRACT FROM AUTHOR]

Résumé: La découverte de nombreux fragments coraniques anciens à Fusṭāṭ semble aller à l'encontre du discours véhiculé par les sources littéraires, qui n'accordent à l'Égypte qu'un rôle mineur dans l'histoire de la constitution du Coran. Le présent article tente de résoudre ce paradoxe en retraçant l'histoire de l'introduction du Coran en Égypte dans la seconde moitié du Ier/VIIe siècle. Il met en évidence l'existence d'un codex pré-canonique attribué au gouverneur ʿUqba b. ʿĀmir al-Ǧuhanī (m. 58/677-8), un Compagnon considéré comme une des principales autorités dont se réclamaient les savants égyptiens de l'époque omeyyade. Le codex de ʿUqba, qui n'était vraisemblablement qu'un exemplaire à usage privé, sombra dans l'oubli après que le gouverneur ʿAbd al-ʿAzīz b. Marwān eut fait réaliser une copie officielle du Coran conforme au canon ʿuṯmānien. The discovery of numerous ancient Qur'anic fragments in Fusṭāṭ apparently contradicts literary sources, according to which Egypt played only a minor role in the constitution of the Qur'an. This article addresses this paradox by reviewing the history of the introduction of the Qur'an in Egypt in the second half of the first/seventh century. It highlights the existence of a pre-canonical codex attributed to the governor ʿUqba b. ʿĀmir al-Juhanī (d. 58/677-8), a Companion regarded by Egyptian scholars of the Umayyad period as one of their main authorities. The codex of ʿUqba, which was presumably only a copy for private use, fell into oblivion after the governor ʿAbd al-ʿAzīz b. Marwān had an official copy of the Qur'an produced in accordance with the ʿuthmānian canon. [ABSTRACT FROM AUTHOR]

Copyright of Synergie Tunisie is the property of GERFLINT (Groupe d'Etudes et de Recherches pour le Francais Langue Internationale) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revue du Monde Musulman et de la Méditerrannée is the property of Edisud and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revue du Monde Musulman et de la Méditerrannée is the property of Edisud and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article recalls the essential traits of the immense Islamic literary exegesis on the text of the Koran and shows how the collective book called Le Coran des Historiens (The Historians’ Koran) breaks with this exegesis to distinguish between what is original from later dogmatic elaborations. To achieve this, it revisits, confronts and synthesises in a continuous commentary all the analyses — those that have been done and those that could be done — based on the historical and geographical context of the Middle East in late antiquity, on the various cultural and spiritual traditions that were present there, as well as on the philological, epigraphical and codicological data. [ABSTRACT FROM AUTHOR]

In medieval times, the writing of exegetical texts constitutes a common practice to the three religions of the Book, with different facets and modalities that will depend on the perspective of the author. The case presented in this counterpoint, the analysis of the prologue of the Contra legem Sarracenorum of the Dominican Riccoldo da Monte di Croce (ca. 1300), offers a double peculiarity: on the one hand the apologetic textual value, which is observed through the use of the psalm CXVIII; on the other, the use of this psalm which pushes the author to his controversial discourse against Islam. Thus, although the author uses his knowledge of Islamic texts in the course of his treaty, omitting Christian texts, in the first instance he seeks to strengthen his disputatio through lectio, which goes beyond mere exegetical comment.

To date, much bias and untruths circulate in the Western world about Islamism. Among other things, the stereotype of Muslim terrorism. The latter was built essentially following the reverberating operation led by Al-Qaeda against the United States on September 11, 2001. Consequently, representations describing Islam as "terrorist" are gradually developing, here and there, notably, because of the attacks still carried out by Al-Qaeda organization (Casablanca. 2003, Madrid. 2004, London. 2005, etc.) Nevertheless, is Islam really "terrorist"? Answering this question is not easy as the concept of terrorism is itself vague and difficult to define insofar as there is no agreement in the world concerning the definition of this socio-political phenomenon. The term "terrorism" is therefore controversial and this is what motivated us to call into question the label "terrorist Islam". Thus, we set out in this research to return to the sacred book of Muslims, namely the Holy Quran in its Arabic version (its source language) and the translated French version. Our concern is to carry out a discursive analysis of all the occurrences of the term terrorism and its derivatives in order to understand its meanings in the cotexts and also their contexts of revelation. This task allows us to return to the true meanings of this term in the Qur'an and thus attempt to put right the false stereotypes that are mistakenly made of Islam. [ABSTRACT FROM AUTHOR]

Amuletos islâmicos de papel, com versículos do Qurʾān 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 Os Africanos no Brasil, 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. Palavras-chave: amuletos islâmicos - pessoas africanas no Brasil - manuscritos árabes - malês - Qurʾān. Abstract: Islamic amulets made of paper with Qurʾānic verses or other magico-religious texts in Arabic script were widely used by Africans in 19th-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 Os Africanos no Brasil (“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. Keywords: Islamic amulets - Africans in Brazil - Arabic manuscripts - malês - Qurʾān.

This article recalls the essential traits of the immense Islamic literary exegesis on the text of the Koran and shows how the collective book called Le Coran des Historiens (The Historians' Koran) breaks with this exegesis to distinguish between what is original from later dogmatic elaborations. To achieve this, it revisits, confronts and synthesises in a continuous commentary all the analyses - those that have been done and those that could be done - based on the historical and geographical context of the Middle East in late antiquity, on the various cultural and spiritual traditions that were present there, as well as on the philological, epigraphical and codicological data. [ABSTRACT FROM AUTHOR]

One of the most significant current discussions in World Literature is the dating of the Homeric poems. Although the Iliad and Odyssey are traditionally dated to the eighth century BCE, there are many testimonies since the Greek Archaic period connecting the editing of these texts with later times and authors, primarily with Peisistratus, the tyrant of Athens. Some sources add that Peisistratus was helped by a group of seventy or seventy-two wise men in order to accomplish this goal. The pattern of a 'powerful king' who calls together a group of seventy or seventy-two wise men to carry out a philological work, such as an edition or a translation, reminds us of the story of the Letter of Aristeas, in which Ptolemy II Philadelphus gathered in Alexandria the same number of wise men to translate the Jewish Torah into Greek. The similarity between the two accounts seems to indicate that there is a contamination between the process of editing two of the most important texts bodies of Western culture: the Homeric poems and the Bible. The aim of this paper is to go further into this theory, in an attempt to establish which of the two comes first, and to see if the pattern is traceable in other cultures with a foundational book, such as the Qur´an, the Persian Shahnameh, and Avesta.

Copyright of Cincinnati Romance Review is the property of University of Cincinnati, Department of Romance Languages & Literatures and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article presents the author's views on diversity in therapeutic practices with reference to traditional and neo-traditional practices. Topics discussed include therapeutic pluralism, medical care in Pulaar environment, medical practices in Islam and use of magic as a therapeutic practice in Qur'an.

The Qur’ân is specific in that it proclaims its own canonization in the Qur’ânic text itself. A study of this affirmation reveals a strong and organized argument for the canonical authority of Muhammad’s recitations. How does such a unified argument fit with the traditional process of canonization by the early Muslim community, most particularly as analyzed by J. Wansbrough and A.-L. de Prémare? By distinguishing between the fixing of the established text and the accepting of the authority of the text as the two components of this process, I suggest that the affirmation of the authority of Muhammad’s recitations preceded its effective authority, and thus preceded the process of fixing the text. Thus this affirmation in the Qur’ân should not be regarded as the result of the canonization but as its cause.

Copyright of Studies in Contrastive Grammar / Studii de Gramatica Contrastiva is the property of Universitatea din Pitesti and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Rabbinic literature and the Qur'an believe in the existence of two worlds : the present world and the future world (Hebrew ʿolam ha-ze/ʿolam ha-ba, Arabic dunyā/āḫira: two linguistically unrelated couple of terms). Scholarship on rabbinic eschatology has always recognized the importance of this topic. By contrast, it has been relatively neglected in the field of Qur'ānic studies and still needs further exploration. We have compared three kinds of texts in the two corpora : those that only mention the present or the future world and those that deal simultaneously with the two worlds. At first sight, the Quran shows more affinities with Jewish apocalypses or Christian (particularly Syriac) literature. However, the comparison also highlights some significant correlations with rabbinic data, as the frequent use of the couple “present world/future world” and several aspects of the doctrine of retribution. Finally, our investigation con firms that Pre-Islamic Arabia was characterized by a high degree of religious diversity and complexity, within Judaism and without. [ABSTRACT FROM AUTHOR]

The recital of the Coran is inherently ambivalent in the sense that it generates an aesthetic appearance but at the same it exerts a certain pressure on the resulting melodic profile. This immanent tension is even more accentuated in the muǧawwad style, which pushes the musicality of the recital to a higher level. Specific formal values thus arise, induced by the sacred dimension of the Text uttered, and particularly in relation to improvisation and melodic lability. [ABSTRACT FROM AUTHOR]

In this paper we analyse the book by César Vidal España frente al islam. First of all we show how the book has been written from an undisputed a priori: the threatening image of islam. In other words: the book has been written from an islamophobic point of view. Secondly we show how that image is built from an essentialist point of view. From that essentialists and islamophobic starting points, the Islamic sacred texts are used with the pretension of “penetrating” the “essence” of islam (its “soul”). A selective reading of those texts, guided by the undisputed premise that islam is a threat, allows the author to use them to “prove” that islam is actually a threat. At the same time, the using of the medieval texts reinforces the essentialist image of an islam that is incapable of changing, neither in time, nor in space. That image is also reinforced by the recurring use of anachronisms and of parallelisms between past and present. Finally, this threatening image of islam is used in order to legitimate discriminatory measures against the Muslim population in Spain.

What if Sallâm had never existed but in the very fantasist imagination of Ibn Hurdädbih who would have used this forgery in order to provide his Itinerary-book with an entry properly dedi-cated to the barrier/wall the Two-Horned was said to have built against the peoples of Gog and Magog? The present contribution aims at testing this hypothesis to conclude that this pure liter-ary habar finally imposed itself in a few decades as a truth discourse. [ABSTRACT FROM AUTHOR]

Ma īn, transliterated as Main, is the brand name of a Tunisian mineral water. It may be a word play with the colloquial Arabic noun phrase ma 'īn (cl. ma 'ayn) «spring water», but it is also a Quranic reminiscence. Indeed, it appears four times in the Quran, qualifying twice the water, once implicidy and once explicitly, and twice, in a metophorical way, the drink of the chosen ones in Paradise. Medieval Arabic sources wonder whether main should be read as a maf ul, related to the lexical family of ayn («spring», cf. the verb 'dna-ya'īnu «to reach a spring») or as a fa 'īl, related to the lexical family of man («the running of water»). "This discussion shows that main is the word allowing the transition from one lexical family to another. It illustratres both the formal and semantic conditions of this kind of derivation, which can be defined as «pivot-derivation ». [ABSTRACT FROM AUTHOR]

The article examines public commentary on the Qur'an delivered by Algerian Ibâḍî reformist leader Shaykh Ibrâhîm b. 'Umar Bayyûḍ during the mid-to-late 20th century. Particular focus is given to a comparison between Bayyûḍ's commentary, that of his predecessor Muḥammad b. Yûsuf Aṭfiyyash, and the Sunni reformist text "Tafsîr al-Manâr" by Muḥammad 'Abduh and Rashîd Riḍâ. According to the authors, Bayyûḍ's commentary is similar to the Sunni text in its promotion of Islamic unity. It is suggested that Bayyûḍ's commentary remained within the bounds of Ibâḍî doctrine and characterized modern ideas as a threat to Islam.

The article discusses the canonization of the Quran, both in terms of the establishment of the textual canon, and in terms of the reception and acknowledgment of the text as a canonical text. Topics include the authority of the prophet Mohammad and his canonization of Islamic texts, the canonization of the Quran as indicated within the Quran, and the causality relationship between these processes of canonization.

The article discusses several preserved Turkish manuscripts including the intimate relationship among Romanians and Ottomans. The manuscripts are located at the Bibliothèque Centrale Universitaire de Cluj, Romania and the Bibliothèque de L'Académie Roumaine, a subsidiary of Cluj. Topics include manuscript 427 which contains a collection of Turkish tales called "Kurk Vezir," manuscript 1362 which includes Turkish language exercises, and 19th century manuscript 4401 which contains Arabic excerpts from the Koran and several Turkish prayers. Also included are various copies of official reports and letter samples found in manuscripts O.251 and O.255 including a translated letter from the "Collection d'Inşa" dating back to July 1, 1800.

Copyright of Archives de Sciences Sociales des Religions is the property of Editions EHESS and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article discusses how the French government has put in place a system, since August 24, 2010, that focuses on developing Islamic banking in France. The author discusses how Islamic banking works and states it is based on respecting the five principles of the Koran. Topics of discussion include the main objective of this French government undertaking, the development of Islamic banking in Great Britain, and a discussion on the overall European Muslim population.

Among the works of Arabic literature concerning the genre of Mawlid, certainly al-Barzanjī’s Mawlid is a text that has achieved great popularity and spread to large parts of the Islamic world. Indeed, emphasising the miraculous and marvellous aspects of the life of the Prophet until his death, it has for longer than three centuries been a reference text of religious devotion throughout the Muslim world. Therefore, the purpose of the present essay is a systematic analysis of its contents, specifically across the different sections of the prose text (nathr) of al-Barzanjī’s Mawlid, with particular attention to all the Qur’ānic references, along with those related to the Sunna and al-Sīra al-nabawiyya.