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class="social-profile-avatar-container"><img class="profile-avatar u-positionAbsolute" alt="Livnat Holtzman" border="0" onerror="if (this.src != '//a.academia-assets.com/images/s200_no_pic.png') this.src = '//a.academia-assets.com/images/s200_no_pic.png';" width="200" height="200" src="https://0.academia-photos.com/900781/331573/53479352/s200_livnat.holtzman.jpeg" /></div><div class="title-container"><h1 class="ds2-5-heading-sans-serif-sm">Livnat Holtzman</h1><div class="affiliations-container fake-truncate js-profile-affiliations"><div><a class="u-tcGrayDarker" href="https://biu.academia.edu/">Bar-Ilan University</a>, <a class="u-tcGrayDarker" href="https://biu.academia.edu/Departments/Arabic/Documents">Arabic</a>, <span class="u-tcGrayDarker">Faculty Member</span></div></div></div></div><div class="sidebar-cta-container"><button class="ds2-5-button hidden profile-cta-button grow js-profile-follow-button" data-broccoli-component="user-info.follow-button" 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class="data">532</p></div></a><a><div class="stat-container js-profile-coauthors" data-broccoli-component="user-info.coauthors-count" data-click-track="profile-expand-user-info-coauthors"><p class="label">Co-authors</p><p class="data">12</p></div></a><a href="/LivnatHoltzman/mentions"><div class="stat-container"><p class="label">Mentions</p><p class="data">395</p></div></a><a href="https://biu.academia.edu/LivnatHoltzman/Analytics"><div class="stat-container"><p class="label"><span class="js-profile-total-view-text">Public Views</span></p><p class="data"><span class="js-profile-view-count"></span></p></div></a></div><div class="user-bio-container"><div class="profile-bio fake-truncate js-profile-about" style="margin: 0px;">LIVNAT HOLTZMAN is an expert in Islamic theology.  She specializes in traditionalist theology from the inception of Islam until the 15th century, and has published extensively on the thought of Ibn Taymiyya and Ibn Qayyim al-Jawziyya. Currently she is tenured Associate Professor in the Department of Arabic at Bar-Ilan University.<br /><div class="js-profile-less-about u-linkUnstyled u-tcGrayDarker u-textDecorationUnderline u-displayNone">less</div></div></div><div class="ri-section"><div class="ri-section-header"><span>Interests</span><a class="ri-more-link js-profile-ri-list-card" data-click-track="profile-user-info-primary-research-interest" data-has-card-for-ri-list="900781">View All (38)</a></div><div class="ri-tags-container"><a data-click-track="profile-user-info-expand-research-interests" data-has-card-for-ri-list="900781" href="https://www.academia.edu/Documents/in/Anthropomorphism"><div id="js-react-on-rails-context" style="display:none" 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data-props="{"color":"gray","children":["Arabic Literature"]}" data-trace="false" data-dom-id="Pill-react-component-567fccae-9b0f-4238-9c4c-69ebe25d59db"></div> <div id="Pill-react-component-567fccae-9b0f-4238-9c4c-69ebe25d59db"></div> </a><a data-click-track="profile-user-info-expand-research-interests" data-has-card-for-ri-list="900781" href="https://www.academia.edu/Documents/in/Classical_Arabic_Poetry"><div class="js-react-on-rails-component" style="display:none" data-component-name="Pill" data-props="{"color":"gray","children":["Classical Arabic Poetry"]}" data-trace="false" data-dom-id="Pill-react-component-2062f6c0-f768-453a-b104-ea0dd389e30d"></div> <div id="Pill-react-component-2062f6c0-f768-453a-b104-ea0dd389e30d"></div> </a></div></div><div class="external-links-container"><ul class="profile-links new-profile js-UserInfo-social"><li><a class="ds2-5-text-link ds2-5-text-link--small" href="https://livnatholtzman.academia.edu/"><span class="ds2-5-text-link__content"><i 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data-section-name="Refereed-Articles-in-Peer-Reviewed-Journals" data-toggle="tab" href="#refereedarticlesinpeerreviewedjournals" role="tab" style="border: none;"><span>11</span> Refereed Articles in Peer-Reviewed Journals</a></li><li role="presentation"><a data-click-track="profile-works-tab" data-section-name="Refereed-Chapters-in-Collective-Volumes" data-toggle="tab" href="#refereedchaptersincollectivevolumes" role="tab" style="border: none;"><span>16</span> Refereed Chapters in Collective Volumes </a></li><li role="presentation"><a data-click-track="profile-works-tab" data-section-name="Encyclopedia-Entries" data-toggle="tab" href="#encyclopediaentries" role="tab" style="border: none;"><span>6</span> Encyclopedia Entries</a></li><li role="presentation"><a data-click-track="profile-works-tab" data-section-name="Research-Projects" data-toggle="tab" href="#researchprojects" role="tab" style="border: none;"><span>2</span> Research Projects</a></li><li role="presentation"><a 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style="border: none;"><span>2</span> Courses</a></li><li role="presentation"><a data-click-track="profile-works-tab" data-section-name="Events" data-toggle="tab" href="#events" role="tab" style="border: none;"><span>3</span> Events</a></li><li role="presentation"><a data-click-track="profile-works-tab" data-section-name="Beginnings" data-toggle="tab" href="#beginnings" role="tab" style="border: none;"><span>2</span> Beginnings</a></li><li role="presentation"><a data-click-track="profile-works-tab" data-section-name="Reviews-of-own-work" data-toggle="tab" href="#reviewsofownwork" role="tab" style="border: none;"><span>1</span> Reviews of own work</a></li><li role="presentation"><a data-click-track="profile-works-tab" data-section-name="Conference-Presentations" data-toggle="tab" href="#conferencepresentations" role="tab" style="border: none;"><span>3</span> Conference Presentations</a></li><li role="presentation"><a data-click-track="profile-works-tab" data-section-name="Podcast" data-toggle="tab" href="#podcast" role="tab" style="border: none;"><span>2</span> Podcast</a></li><li role="presentation"><a data-click-track="profile-works-tab" data-section-name="Papers" data-toggle="tab" href="#papers" role="tab" style="border: none;"><span>20</span> Papers</a></li></ul></li></ul></div><div class="divider ds-divider-16" style="margin: 0px;"></div><div class="documents-container backbone-social-profile-documents" style="width: 100%;"><div class="u-taCenter"></div><div class="profile--tab_content_container js-tab-pane tab-pane active" id="all"><div class="profile--tab_heading_container js-section-heading" data-section="Videos" id="Videos"><h3 class="profile--tab_heading_container">Videos by Livnat Holtzman</h3></div><style type="text/css">/*thumbnail*/ .video-thumbnail-container { position: relative; height: 88px !important; box-sizing: content-box; } .thumbnail-image { height: 100%; width: 100%; object-fit: cover; } .play-icon { position: absolute; width: 40px; 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/><img alt="Play" class="play-icon" src="//a.academia-assets.com/images/video-play-icon.svg" /><div class="video-duration">01:10:51</div></div></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" href="https://www.academia.edu/video/1M3pJk">בגנות ה-זיארה: אבן קים אל-ג'וזיה (1292- 1350) והפולחנים בקברי קדושים ונביאים</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">הרצאה במסגרת טקס ופולחן: הכנס השנתי הרביעי של האגודה הישראלית לחקר דתות, אוניברסיטת חיפה יום ראש...</span><a class="js-work-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">הרצאה במסגרת טקס ופולחן: <br />הכנס השנתי הרביעי של האגודה הישראלית לחקר דתות, אוניברסיטת חיפה<br />יום ראשון, ט"ז באדר תשפ"א, 28 בפברואר 2021</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-video-id="1M3pJk"><a class="js-profile-work-strip-edit-button" href="https://biu.academia.edu/video/edit/1M3pJk" rel="nofollow" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-video-id="1M3pJk">21 views</span></span></span></div></div></div><style type="text/css">/*thumbnail*/ .video-thumbnail-container { position: relative; height: 88px !important; box-sizing: content-box; } .thumbnail-image { height: 100%; width: 100%; object-fit: cover; } .play-icon { position: absolute; width: 40px; height: 40px; top: calc(50% - 20px); left: calc(50% - 20px); } .video-duration { position: absolute; bottom: 2px; right: 2px; color: #ffffff; background-color: #000000; font-size: 12px; font-weight: 500; line-height: 12px; padding: 2px; }</style><div class="js-work-strip profile--work_container" data-video-id="2691"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" href="https://www.academia.edu/video/kLv751"><div class="work-thumbnail video-thumbnail-container"><img class="thumbnail-image" onerror="this.src='//a.academia-assets.com/images/videoicon.svg'" src="https://academia-edu-videos.s3.amazonaws.com/transcoded/kLv751/thumbnail.jpg?response-content-disposition=inline%3B%20filename%3D%22thumbnail.jpg%22%3B%20filename%2A%3DUTF-8%27%27thumbnail.jpg&response-content-type=image%2Fjpeg&X-Amz-Algorithm=AWS4-HMAC-SHA256&X-Amz-Credential=ASIATUSBJ6BALKGXRXSY%2F20241128%2Fus-east-1%2Fs3%2Faws4_request&X-Amz-Date=20241128T111000Z&X-Amz-Expires=1338&X-Amz-Security-Token=IQoJb3JpZ2luX2VjEK7%2F%2F%2F%2F%2F%2F%2F%2F%2F%2FwEaCXVzLWVhc3QtMSJGMEQCICwQYSPMIY5LSX4Ewgt4YdznZbM%2Fo%2FsMxnnforAK75s7AiBZ9TFQxKsOLhVBFcO6QQmhIO49oMV2Pn4%2F5HS1utZpSCqNBAhXEAAaDDI1MDMxODgxMTIwMCIMTA0ZwrlzIIgrj9EZKuoDQNjCAr2U4TmezRzQHv0NvBuf5iBOubg2QifM0RKzGgGvc88jNaMjTLcgTqynI0nXnQCaLTxiV%2Fh4zptXHcXG0rxE41n%2F%2FUiXjZ8j%2B9EH99Llzhf%2Fz%2BbVAppwqTYqZ5RorsZY3z9UkYBgm%2Fp0ZoyzxdE1rF311Ke%2BRaLnWfY16c6V2E5AaF1%2BlnnZi8NjQigH9XvVTNBd97udTQhIsnc55RunFHFxMgpxLCAQAO%2FTPSZBxTNVS4K6Oh6oT4g9r9hf5yo2orv%2BjpQmue3m7fmy9naMy51ep3i2bWltHnekeBX5D86ki33xS6GGWhuQq53QtTDpa%2BghMuJ3RXP91xglGi8lHYK4bVW9W7AeFrQ8WFaoJBRbCEvPFW%2FFx%2Fem%2BVxomOP7iBxWxtI%2Ffqs4CgJwzIkr1Ap%2FfClgfjyNMQlMtAckyTyAkxgD7JoTbqYwOCt800xKTcZw7uhD5WLTnpQRHYu0wmTMSLViyQd2qriwTydmxsgmio31f2gJ7bJewTvvD5OmHYaa2%2BrNVEmzEaWwdu%2BDeex%2BEHhdo0NCyoHEExFrtUFGjb3YKnWQtuH8XlDR7zsxSufDl9Fk054mMYfHG%2FdyYxNzMOJuXRQLfX4MqBmrZHNkE6vc8YggYnHfdMH4ooSjPbovrZJSDDDigKC6BjqmAeQyZTCB%2FgxDHUYpv3jqY%2FD4gJCqgrEnCdasc5Y88%2FCrV6fLpbwDaYHqH%2B2MCNpwdJKLFKqk0Qjm5m9Cq7QA2BEPdIpRulwtoWnqWSFMKCknBBQeBTwLZTLETHAbABFod64gs%2B0LBZHvSb5su84AFkj9%2FiVb8qLWgNAJFCQ3wsHx8ao8RJSPQr5%2FB1jhtS%2B%2FhOfa5wHAV93c9kuPhOIW%2Bkm3ZGixiOs%3D&X-Amz-SignedHeaders=host&X-Amz-Signature=6402e8b568840be42705c0fb0564133d5de73524584b01c54a6631da270f7e6a" /><img alt="Play" class="play-icon" src="//a.academia-assets.com/images/video-play-icon.svg" /><div class="video-duration">28:04</div></div></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" href="https://www.academia.edu/video/kLv751">מוחמד בן ג'ריר אלטברי (מת ב 923) וחדית' הישיבה על הכס: ממצאים חדשים</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">הרצאה בכנס "פרופסור מאיר יעקב קיסטר ומורשתו" - למלאת 10 שנים לפטירתו. הכנס התקיים באקדמיה הישראלי...</span><a class="js-work-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">הרצאה בכנס "פרופסור מאיר יעקב קיסטר ומורשתו" - למלאת 10 שנים לפטירתו. הכנס התקיים באקדמיה הישראלית הלאומית למדעים ביום רביעי, י"ז מרחשוון תשפ"א (4.11.2020)- יושב ראש: פרופ' יוחנן פרידמן מהאוניברסיטה העברית בירושלים.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-video-id="kLv751"><a class="js-profile-work-strip-edit-button" href="https://biu.academia.edu/video/edit/kLv751" rel="nofollow" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-video-id="kLv751">44 views</span></span></span></div></div></div><style type="text/css">/*thumbnail*/ .video-thumbnail-container { position: relative; height: 88px !important; box-sizing: content-box; } .thumbnail-image { height: 100%; width: 100%; object-fit: cover; } .play-icon { position: absolute; width: 40px; height: 40px; top: calc(50% - 20px); left: calc(50% - 20px); } .video-duration 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/><img alt="Play" class="play-icon" src="//a.academia-assets.com/images/video-play-icon.svg" /><div class="video-duration">01:10:52</div></div></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" href="https://www.academia.edu/video/l4Z6Kj">מחוות הגוף של הנביא מוחמד: מרחב אישי ומרחב ציבורי בספרות החדית'</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">הרצאה במסגרת סדרת ההרצאות על האסלאם לזכרו של פרופ' אורי רובין, אוניברסיטת תל-אביב, 24.05.2022 </span></div><div class="wp-workCard_item wp-workCard--actions"><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-video-id="l4Z6Kj"><a class="js-profile-work-strip-edit-button" href="https://biu.academia.edu/video/edit/l4Z6Kj" rel="nofollow" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-video-id="l4Z6Kj">5 views</span></span></span></div></div></div><style type="text/css">/*thumbnail*/ .video-thumbnail-container { position: relative; height: 88px !important; box-sizing: content-box; } .thumbnail-image { height: 100%; width: 100%; object-fit: cover; } .play-icon { position: absolute; width: 40px; height: 40px; top: calc(50% - 20px); left: calc(50% - 20px); } .video-duration { position: absolute; bottom: 2px; right: 2px; color: #ffffff; background-color: #000000; font-size: 12px; font-weight: 500; line-height: 12px; padding: 2px; }</style><div class="js-work-strip profile--work_container" data-video-id="16174"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" href="https://www.academia.edu/video/1wXRbl"><div class="work-thumbnail 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/><img alt="Play" class="play-icon" src="//a.academia-assets.com/images/video-play-icon.svg" /><div class="video-duration">30:00</div></div></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" href="https://www.academia.edu/video/1wXRbl">"מתיקות ושמחה בלבבך"- חייו ואישיותו של אבן תימיה בראי כתיבתו ההלכתית והתיאולוגית </a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">הרצאה במסגרת הסידרה "כתבי קודש ויצירות מופת בתרבות האסלאם" , ערב שהוקדש ל"שאלות ותשובות (פתאוא) א...</span><a class="js-work-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">הרצאה במסגרת הסידרה "כתבי קודש ויצירות מופת בתרבות האסלאם" , ערב שהוקדש ל"שאלות ותשובות (פתאוא) אחמד אבן תימיה:". הערב התקיים בספריה הלאומית בירושלים, ב-17.1.2012</span></div><div class="wp-workCard_item 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/><img alt="Play" class="play-icon" src="//a.academia-assets.com/images/video-play-icon.svg" /><div class="video-duration">52:53</div></div></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" href="https://www.academia.edu/video/l2d9Qj">Ignaz Goldziher and the Theological Ḥadīth: Isnād Analysis and Other Reading Strategies</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">"Commemorating Ignaz Goldziher, Among the Foremost Scholars of Islam", A joint conference of the ...</span><a class="js-work-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">"Commemorating Ignaz Goldziher, Among the Foremost Scholars of Islam", A joint conference of the Israel Academy of Sciences and Humanities and the Hungarian Academy of Sciences; Jerusalem 26-27 April 2022. <br /> <br /><a href="https://www.academy.ac.il/Index/Entry.aspx?nodeId=741&entryId=22563" rel="nofollow">https://www.academy.ac.il/Index/Entry.aspx?nodeId=741&entryId=22563</a></span></div><div class="wp-workCard_item wp-workCard--actions"><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-video-id="l2d9Qj"><a class="js-profile-work-strip-edit-button" href="https://biu.academia.edu/video/edit/l2d9Qj" rel="nofollow" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-video-id="l2d9Qj">18 views</span></span></span></div></div></div><style type="text/css">/*thumbnail*/ .video-thumbnail-container { position: relative; height: 88px !important; box-sizing: content-box; } 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/><img alt="Play" class="play-icon" src="//a.academia-assets.com/images/video-play-icon.svg" /><div class="video-duration">03:42</div></div></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" href="https://www.academia.edu/video/QkGnBl">קורסים: מבוא לדת האסלאם - קורסים מתוקשבים (עברית, ערבית) [בר אילן, מקוון]</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">בשנת הלימודים תשפ"א פותחת המחלקה לערבית באוניברסיטת בר-אילן את הקורסים "מבוא לדת האסלאם-מושגי יסו...</span><a class="js-work-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">בשנת הלימודים תשפ"א פותחת המחלקה לערבית באוניברסיטת בר-אילן את הקורסים "מבוא לדת האסלאם-מושגי יסוד" ו"מבוא לדת האסלאם-סוגיות מתקדמות" לכל המתעניינות והמתעניינים. את הקורסים פיתחה ומעבירה פרופ' ליבנת הולצמן.<br /><br />הקורסים מתוקשבים במלואם במערכת ה-moodle, כאשר הלימוד מותאם לקצב האישי של כל לומד ולומדת. פורמט הקורסים ייחודי למחלקה לערבית באוניברסיטת בר-אילן, והוא מאפשר למידה יסודית ומהנה בקורסי מבוא עשירים ומושקעים, בכל מקום בו אתם נמצאים, ובשעה שנוחה לכם.<br /><br />להרשמה לקורסי "מבוא לדת האסלאם" יש לפנות לגב' אסתי חסיד, רכזת המחלקה לערבית.<br /><br />טלפון: 03-5318374 | דוא"ל: <a href="mailto:arab.dept@biu.ac.il" rel="nofollow">arab.dept@biu.ac.il</a><br /><br />סירטון על הקורסים בקישור הרצ"ב.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-video-id="QkGnBl"><a class="js-profile-work-strip-edit-button" href="https://biu.academia.edu/video/edit/QkGnBl" rel="nofollow" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-video-id="QkGnBl">33 views</span></span></span></div></div></div><div class="profile--tab_heading_container js-section-heading" data-section="Books" id="Books"><h3 class="profile--tab_heading_container">Books by Livnat Holtzman</h3></div><div class="js-work-strip profile--work_container" data-work-id="84352489"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/84352489/%D8%A7%D9%84%D8%AA%D8%B4%D8%A8%D9%8A%D9%87_%D9%81%D9%8A_%D8%AA%D8%A7%D8%B1%D9%8A%D8%AE_%D8%A7%D9%84%D8%A5%D8%B3%D9%84%D8%A7%D9%85"><img alt="Research paper thumbnail of التشبيه في تاريخ الإسلام" class="work-thumbnail" src="https://attachments.academia-assets.com/89405484/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/84352489/%D8%A7%D9%84%D8%AA%D8%B4%D8%A8%D9%8A%D9%87_%D9%81%D9%8A_%D8%AA%D8%A7%D8%B1%D9%8A%D8%AE_%D8%A7%D9%84%D8%A5%D8%B3%D9%84%D8%A7%D9%85">التشبيه في تاريخ الإسلام</a></div><div class="wp-workCard_item"><span>التشبيه في تاريخ الإسلام</span><span>, 2022</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6b9d101d2f35060263bf92eba7ce0236" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":89405484,"asset_id":84352489,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/89405484/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" 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class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/72306421/_%D8%B9%D8%A7%D9%84%D9%85_%D9%81%D9%8A_%D8%A7%D9%84%D8%B8%D9%84%D9%91_%D9%85%D9%82%D8%A7%D9%84%D8%A7%D8%AA_%D9%81%D9%8A_%D8%A7%D9%84%D9%81%D9%83%D8%B1_%D8%A7%D9%84%D9%81%D9%82%D9%87%D9%8A_%D9%88%D8%A7%D9%84%D8%B9%D9%82%D8%AF%D9%8A_%D9%84%D8%A7%D8%A8%D9%86_%D9%82%D9%8A%D9%85_%D8%A7%D9%84%D8%AC%D9%88%D8%B2%D9%8A%D8%A9">.عالم في الظلّ. مقالات في الفكر الفقهي والعقدي لابن قيم الجوزية</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://biu.academia.edu/LivnatHoltzman">Livnat Holtzman</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://unibo.academia.edu/CaterinaBori">Caterina Bori</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://independent.academia.edu/%D8%B9%D9%85%D8%B1%D9%88%D8%A8%D8%B3%D9%8A%D9%88%D9%86%D9%8A">عمرو بسيوني | Amr Basiony</a></span></div><div class="wp-workCard_item"><span>عالم في الظلّ</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This is the Arabic translation of : Caterina Bori and Livnat Holtzman (eds.), A Scholar in the ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This is the Arabic translation of : <br />Caterina Bori and Livnat Holtzman (eds.), A Scholar in the Shadow, Oriente Moderno 1 (2010). <br />The translator is Amr Basiony.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a 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href="https://www.academia.edu/34224611/Anthropomorphism_in_Islam_The_Challenge_of_Traditionalism_700_1350_">Anthropomorphism in Islam: The Challenge of Traditionalism (700-1350)</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Published April 2018 </span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="92cc575f4b5d97c8a58faa53f2d2cc55" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64294816,"asset_id":34224611,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64294816/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper 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While substantial innovative research was recently published by Western scholars about Ibn Taymiyyah, Ibn Qayyim al-Ğawziyyah’s broad literary corpus remains almost unexplored. Although some of Ibn Qayyim al-Ğawziyyah's works were recognized as unique and, in some cases, were used as the almost exclusive source for research, Ibn Qayyim al-Ğawziyyah was rarely credited for them as an independent and substantial thinker. <br /> <br />This book examines Ibn Qayyim al-Ğawziyyah’s contributions to several fields of Islamic knowledge. The articles here offer new insights on his legal and theological thought, while revealing his views on a wide range of subjects, thematically divided into Society and Law, God and Man, and Body and Soul. The book also offers a fresh reading in the biographical sources on Ibn Qayyim al-Ğawziyyah, and suggests some new trajectories for future research. The articles featured in this volume, written by leading scholars in their respective fields, portray Ibn Qayyim al-Ğawziyyah as a systematic theologian and scholar, who strives to integrate highly theoretical discussions with practical aspects of everyday life. <br /> <br />A Scholar in the Shadow is the first comprehensive academic treatment of Ibn Qayyim al-Ğawziyyah’s legal and theological thought. The book attempts to decipher the appeal of Ibn Qayyim al-Ğawziyyah to modern Muslims and others interested in early medieval Islam, while highlighting Ibn Qayyim al-Ğawziyyah’s contributions to Islamic thought. <br /> <br />TABLE OF CONTENTS <br /> <br /> <br /> <br /> <br />Introduction <br /> <br />Caterina Bori and Livnat Holtzman, A Scholar in the Shadow <br /> <br /> <br /> <br /> <br />Society and Law <br /> <br />Birgit Krawietz, Transgressive Creativity in the Making. Ibn Qayyim al-Ğawziyyah’s Reframing within Hanbali Legal Methodology <br /> <br />Yehoshua Frenkel, Islamic Utopia under the Mamluks: The Social and Legal Ideals of Ibn Qayyim al-Ğawziyyah <br /> <br />David Freidenreich, Five Questions about Non-Muslim Meat: Toward a New Appreciation of Ibn Qayyim al-Ğawziyyah’s <br /> <br /> <br /> <br /> <br />God and Man <br /> <br />Jon Hoover, God’s Wise Purposes in Creating Iblis. Ibn Qayyim al-Ğawziyyah’s Theodicy of God’s Names and Attributes <br /> <br />Yasir Qadhi, The ‘Unleashed Thunderbolts’ of Ibn Qayyim al-Ğawziyyah: An Introductory Essay <br /> <br />Abdessamad Belhaj, Ibn Qayyim al-Ğawziyyah et sa contribution à la rhétorique arabe <br /> <br />Ovamir Anjum, Sufism without Mysticism? Ibn Qayyim al-Ğawziyyah’s Objectives in Madariğ al-Salikin <br /> <br />Body and Soul <br /> <br />Irmeli Perho, Ibn Qayyim al-Ğawziyyah’s Contribution to the Prophet’s Medicine <br /> <br />Tzvi Langermann, The Naturalization of Science in Ibn Qayyim al-Ğawziyyah’s Kitab al-Ruh <br /> <br />Geneviève Gobillot, Corps (badan), âme (nafs) et esprit (ruh) selon Ibn Qayyim al-Ğawziyyah à travers son Kitab al-ruh. Entre théologie rationnelle et pensée mystique <br /> <br />Bibliography <br /> <br />Index</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="193c0813be2e196fd14744b276b42d1a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64276385,"asset_id":1059036,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64276385/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="1059036"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="1059036"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1059036; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=1059036]").text(description); $(".js-view-count[data-work-id=1059036]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 1059036; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='1059036']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 1059036, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "193c0813be2e196fd14744b276b42d1a" } } $('.js-work-strip[data-work-id=1059036]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":1059036,"title":"A Scholar in the Shadow: Essays in the Legal and Theological Thought of Ibn Qayyim al-Gawziyyah, Oriente Moderno 90, 1 (2010)","translated_title":"","metadata":{"abstract":"Ibn Qayyim al-Ğawziyyah (1292-1350), the author of several key-works in Islamic law, theology, and mysticism, is chiefly known in Western scholarship as the most devoted disciple of the great Hanbali theologian and jurisconsult, Ibn Taymiyyah (1263-1328). While substantial innovative research was recently published by Western scholars about Ibn Taymiyyah, Ibn Qayyim al-Ğawziyyah’s broad literary corpus remains almost unexplored. Although some of Ibn Qayyim al-Ğawziyyah's works were recognized as unique and, in some cases, were used as the almost exclusive source for research, Ibn Qayyim al-Ğawziyyah was rarely credited for them as an independent and substantial thinker.\r\n\r\nThis book examines Ibn Qayyim al-Ğawziyyah’s contributions to several fields of Islamic knowledge. The articles here offer new insights on his legal and theological thought, while revealing his views on a wide range of subjects, thematically divided into Society and Law, God and Man, and Body and Soul. The book also offers a fresh reading in the biographical sources on Ibn Qayyim al-Ğawziyyah, and suggests some new trajectories for future research. The articles featured in this volume, written by leading scholars in their respective fields, portray Ibn Qayyim al-Ğawziyyah as a systematic theologian and scholar, who strives to integrate highly theoretical discussions with practical aspects of everyday life. \r\n\r\nA Scholar in the Shadow is the first comprehensive academic treatment of Ibn Qayyim al-Ğawziyyah’s legal and theological thought. The book attempts to decipher the appeal of Ibn Qayyim al-Ğawziyyah to modern Muslims and others interested in early medieval Islam, while highlighting Ibn Qayyim al-Ğawziyyah’s contributions to Islamic thought.\r\n\r\nTABLE OF CONTENTS \r\n\r\n\r\n\r\n\r\nIntroduction \r\n\r\nCaterina Bori and Livnat Holtzman, A Scholar in the Shadow \r\n\r\n\r\n\r\n\r\nSociety and Law\r\n\r\nBirgit Krawietz, Transgressive Creativity in the Making. Ibn Qayyim al-Ğawziyyah’s Reframing within Hanbali Legal Methodology\r\n\r\nYehoshua Frenkel, Islamic Utopia under the Mamluks: The Social and Legal Ideals of Ibn Qayyim al-Ğawziyyah \r\n\r\nDavid Freidenreich, Five Questions about Non-Muslim Meat: Toward a New Appreciation of Ibn Qayyim al-Ğawziyyah’s\r\n \r\n\r\n\r\n\r\nGod and Man \r\n\r\nJon Hoover, God’s Wise Purposes in Creating Iblis. Ibn Qayyim al-Ğawziyyah’s Theodicy of God’s Names and Attributes\r\n\r\nYasir Qadhi, The ‘Unleashed Thunderbolts’ of Ibn Qayyim al-Ğawziyyah: An Introductory Essay\r\n\r\nAbdessamad Belhaj, Ibn Qayyim al-Ğawziyyah et sa contribution à la rhétorique arabe\r\n\r\nOvamir Anjum, Sufism without Mysticism? Ibn Qayyim al-Ğawziyyah’s Objectives in Madariğ al-Salikin\r\n\r\nBody and Soul\r\n\r\nIrmeli Perho, Ibn Qayyim al-Ğawziyyah’s Contribution to the Prophet’s Medicine \r\n\r\nTzvi Langermann, The Naturalization of Science in Ibn Qayyim al-Ğawziyyah’s Kitab al-Ruh\r\n\r\nGeneviève Gobillot, Corps (badan), âme (nafs) et esprit (ruh) selon Ibn Qayyim al-Ğawziyyah à travers son Kitab al-ruh. Entre théologie rationnelle et pensée mystique\r\n\r\nBibliography\r\n\r\nIndex","more_info":"co-edited with Caterina Bori"},"translated_abstract":"Ibn Qayyim al-Ğawziyyah (1292-1350), the author of several key-works in Islamic law, theology, and mysticism, is chiefly known in Western scholarship as the most devoted disciple of the great Hanbali theologian and jurisconsult, Ibn Taymiyyah (1263-1328). While substantial innovative research was recently published by Western scholars about Ibn Taymiyyah, Ibn Qayyim al-Ğawziyyah’s broad literary corpus remains almost unexplored. Although some of Ibn Qayyim al-Ğawziyyah's works were recognized as unique and, in some cases, were used as the almost exclusive source for research, Ibn Qayyim al-Ğawziyyah was rarely credited for them as an independent and substantial thinker.\r\n\r\nThis book examines Ibn Qayyim al-Ğawziyyah’s contributions to several fields of Islamic knowledge. The articles here offer new insights on his legal and theological thought, while revealing his views on a wide range of subjects, thematically divided into Society and Law, God and Man, and Body and Soul. The book also offers a fresh reading in the biographical sources on Ibn Qayyim al-Ğawziyyah, and suggests some new trajectories for future research. The articles featured in this volume, written by leading scholars in their respective fields, portray Ibn Qayyim al-Ğawziyyah as a systematic theologian and scholar, who strives to integrate highly theoretical discussions with practical aspects of everyday life. \r\n\r\nA Scholar in the Shadow is the first comprehensive academic treatment of Ibn Qayyim al-Ğawziyyah’s legal and theological thought. The book attempts to decipher the appeal of Ibn Qayyim al-Ğawziyyah to modern Muslims and others interested in early medieval Islam, while highlighting Ibn Qayyim al-Ğawziyyah’s contributions to Islamic thought.\r\n\r\nTABLE OF CONTENTS \r\n\r\n\r\n\r\n\r\nIntroduction \r\n\r\nCaterina Bori and Livnat Holtzman, A Scholar in the Shadow \r\n\r\n\r\n\r\n\r\nSociety and Law\r\n\r\nBirgit Krawietz, Transgressive Creativity in the Making. Ibn Qayyim al-Ğawziyyah’s Reframing within Hanbali Legal Methodology\r\n\r\nYehoshua Frenkel, Islamic Utopia under the Mamluks: The Social and Legal Ideals of Ibn Qayyim al-Ğawziyyah \r\n\r\nDavid Freidenreich, Five Questions about Non-Muslim Meat: Toward a New Appreciation of Ibn Qayyim al-Ğawziyyah’s\r\n \r\n\r\n\r\n\r\nGod and Man \r\n\r\nJon Hoover, God’s Wise Purposes in Creating Iblis. Ibn Qayyim al-Ğawziyyah’s Theodicy of God’s Names and Attributes\r\n\r\nYasir Qadhi, The ‘Unleashed Thunderbolts’ of Ibn Qayyim al-Ğawziyyah: An Introductory Essay\r\n\r\nAbdessamad Belhaj, Ibn Qayyim al-Ğawziyyah et sa contribution à la rhétorique arabe\r\n\r\nOvamir Anjum, Sufism without Mysticism? Ibn Qayyim al-Ğawziyyah’s Objectives in Madariğ al-Salikin\r\n\r\nBody and Soul\r\n\r\nIrmeli Perho, Ibn Qayyim al-Ğawziyyah’s Contribution to the Prophet’s Medicine \r\n\r\nTzvi Langermann, The Naturalization of Science in Ibn Qayyim al-Ğawziyyah’s Kitab al-Ruh\r\n\r\nGeneviève Gobillot, Corps (badan), âme (nafs) et esprit (ruh) selon Ibn Qayyim al-Ğawziyyah à travers son Kitab al-ruh. Entre théologie rationnelle et pensée mystique\r\n\r\nBibliography\r\n\r\nIndex","internal_url":"https://www.academia.edu/1059036/A_Scholar_in_the_Shadow_Essays_in_the_Legal_and_Theological_Thought_of_Ibn_Qayyim_al_Gawziyyah_Oriente_Moderno_90_1_2010_","translated_internal_url":"","created_at":"2011-11-02T01:40:26.175-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":900781,"coauthors_can_edit":true,"document_type":"book","co_author_tags":[{"id":41861467,"work_id":1059036,"tagging_user_id":900781,"tagged_user_id":71581,"co_author_invite_id":null,"email":"o***m@utoledo.edu","affiliation":"The University of Toledo","display_order":-715827883,"name":"Ovamir Anjum","title":"A Scholar in the Shadow: Essays in the Legal and Theological Thought of Ibn Qayyim al-Gawziyyah, Oriente Moderno 90, 1 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Anthropomorphism in Islam by Livnat Holtzman</h3></div><div class="js-work-strip profile--work_container" data-work-id="50999944"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/50999944/Reviews_of_Anthropomorphism_in_Islam_The_Challenge_of_Traditionalism_700_1350_"><img alt="Research paper thumbnail of Reviews of Anthropomorphism in Islam. The Challenge of Traditionalism (700–1350)." class="work-thumbnail" src="https://attachments.academia-assets.com/68872117/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/50999944/Reviews_of_Anthropomorphism_in_Islam_The_Challenge_of_Traditionalism_700_1350_">Reviews of Anthropomorphism in Islam. The Challenge of Traditionalism (700–1350).</a></div><div class="wp-workCard_item"><span>Ilahiyat</span><span>, 2021</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="da59318f4839aa388fd0fe7f57d54758" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":68872117,"asset_id":50999944,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/68872117/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="50999944"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="50999944"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 50999944; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=50999944]").text(description); $(".js-view-count[data-work-id=50999944]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 50999944; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='50999944']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 50999944, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "da59318f4839aa388fd0fe7f57d54758" } } $('.js-work-strip[data-work-id=50999944]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":50999944,"title":"Reviews of Anthropomorphism in Islam. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="profile--tab_heading_container js-section-heading" data-section="Refereed Articles in Peer-Reviewed Journals" id="Refereed Articles in Peer-Reviewed Journals"><h3 class="profile--tab_heading_container">Refereed Articles in Peer-Reviewed Journals by Livnat Holtzman</h3></div><div class="js-work-strip profile--work_container" data-work-id="44502487"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/44502487/%D8%B3%D9%8A%D8%A7%D8%B3%D8%A9_%D8%A7%D9%84%D9%81%D8%B7%D8%B1%D8%A9_%D8%B9%D9%86_%D8%A7%D9%84%D9%88%D8%A7%D9%82%D8%B9%D9%8A%D8%A9_%D8%A7%D9%84%D9%85%D8%B9%D8%B1%D9%81%D9%8A%D8%A9_%D8%B9%D9%86%D8%AF_%D8%A7%D8%A8%D9%86_%D8%AA%D9%8A%D9%85%D9%8A%D8%A9_%D9%85%D8%B1%D8%A7%D8%AC%D8%B9%D8%A9_%D9%84%D9%83%D8%AA%D8%A7%D8%A8_%D8%A7%D9%84%D8%B3%D9%8A%D8%A7%D8%B3%D8%A9_%D9%88%D8%A7%D9%84%D9%81%D9%82%D9%87_%D9%88%D8%A7%D9%84%D9%85%D8%AC%D8%AA%D9%85%D8%B9_%D9%81%D9%8A_%D8%A7%D9%84%D9%81%D9%83%D8%B1_%D8%A7%D9%84%D8%A5%D8%B3%D9%84%D8%A7%D9%85%D9%8A_%D8%A7%D9%84%D9%84%D8%AD%D8%B8%D8%A9_%D8%A7%D9%84%D8%AA%D9%8A%D9%85%D9%8A%D8%A9_"><img alt="Research paper thumbnail of سياسة الفطرة: عن الواقعية المعرفية عند ابن تيمية مراجعة لكتاب "السياسة والفقه والمجتمع في الفكر الإسلامي: اللحظة التيمية"" class="work-thumbnail" src="https://attachments.academia-assets.com/64939283/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/44502487/%D8%B3%D9%8A%D8%A7%D8%B3%D8%A9_%D8%A7%D9%84%D9%81%D8%B7%D8%B1%D8%A9_%D8%B9%D9%86_%D8%A7%D9%84%D9%88%D8%A7%D9%82%D8%B9%D9%8A%D8%A9_%D8%A7%D9%84%D9%85%D8%B9%D8%B1%D9%81%D9%8A%D8%A9_%D8%B9%D9%86%D8%AF_%D8%A7%D8%A8%D9%86_%D8%AA%D9%8A%D9%85%D9%8A%D8%A9_%D9%85%D8%B1%D8%A7%D8%AC%D8%B9%D8%A9_%D9%84%D9%83%D8%AA%D8%A7%D8%A8_%D8%A7%D9%84%D8%B3%D9%8A%D8%A7%D8%B3%D8%A9_%D9%88%D8%A7%D9%84%D9%81%D9%82%D9%87_%D9%88%D8%A7%D9%84%D9%85%D8%AC%D8%AA%D9%85%D8%B9_%D9%81%D9%8A_%D8%A7%D9%84%D9%81%D9%83%D8%B1_%D8%A7%D9%84%D8%A5%D8%B3%D9%84%D8%A7%D9%85%D9%8A_%D8%A7%D9%84%D9%84%D8%AD%D8%B8%D8%A9_%D8%A7%D9%84%D8%AA%D9%8A%D9%85%D9%8A%D8%A9_">سياسة الفطرة: عن الواقعية المعرفية عند ابن تيمية مراجعة لكتاب "السياسة والفقه والمجتمع في الفكر الإسلامي: اللحظة التيمية"</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This is a translation of a review article I contributed to Ilahiyat. “The Politics of Fiṭra: On ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This is a translation of a review article I contributed to Ilahiyat. <br />“The Politics of Fiṭra: On Ibn Taymiyya’s Epistemological Optimism: An Essay Review on Politics, Law, and Community in Islamic Thought: The Taymiyyan Moment, by Ovamir Anjum ”,  Ilahiyat 5/2 (summer-autumn 2014), pp. 239-247. <br />I am grateful to the translator Mr. Mustafa Hindi and the commentator Dr. AbdAllah al-Ghizzi for translating my work.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="481cdc4e3425b81b01012e98f74e210a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64939283,"asset_id":44502487,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64939283/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="44502487"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="44502487"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44502487; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="36941077"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/36941077/GESTURES_IN_THE_PROCESS_OF_%E1%B8%A4AD%C4%AATH_TRANSMISSION_THE_CASE_OF_DIVINE_HEARING_AND_SEEING"><img alt="Research paper thumbnail of GESTURES IN THE PROCESS OF ḤADĪTH TRANSMISSION: THE CASE OF DIVINE HEARING AND SEEING" class="work-thumbnail" src="https://attachments.academia-assets.com/62084592/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/36941077/GESTURES_IN_THE_PROCESS_OF_%E1%B8%A4AD%C4%AATH_TRANSMISSION_THE_CASE_OF_DIVINE_HEARING_AND_SEEING">GESTURES IN THE PROCESS OF ḤADĪTH TRANSMISSION: THE CASE OF DIVINE HEARING AND SEEING</a></div><div class="wp-workCard_item"><span>Jerusalem Studies in Arabic and Islam</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">One of the markers of orality in the ḥadīth literature is the gesture (ishāra pl. ishārāt). In 18...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">One of the markers of orality in the ḥadīth literature is the gesture (ishāra pl. ishārāt). In 1886, Ignaz Goldziher observed that the muḥaddithūn (teachers of ḥadīth) performed gestures while transmitting ḥadīth on various topics. The following article picks up the thread of Goldziher’s unique inquiry, characterizes gestures in the ḥadīth and groups them into categories.  The gestures related to the transmission of aḥādīth al-ṣifāt, namely the traditions about divine attributes (ṣifāt Allāh), form a separate category because they entailed doctrinal and theological implications. This article spotlights the preservation and interpretation of one specific gesture which appears in a ḥadīth attributed to the ṣaḥābī Abū Hurayra. According to this ḥadīth, the Prophet placed his thumb on his ear and his forefinger on his eye to demonstrate that God “hears all and observes all” (Qurʾān 4:58). Does this gesture denote the attributes of God’s hearing and seeing, or God’s eye and ear? Was this gesture perceived as a metaphoric gesture representing an abstract concept, or was it understood as an iconic gesture displaying a concrete scene? The article considers the several possible interpretations of this gesture through the writings of the ultra-traditionalistic scholar Abū Saʿīd al-Dārimī (d. between 280-282/893-895) and the Ashʿarī theologian Ibn Fūrak (d. 406/1015).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="743d90cfe26ea299d047b7485fa73454" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":62084592,"asset_id":36941077,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/62084592/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36941077"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36941077"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36941077; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36941077]").text(description); $(".js-view-count[data-work-id=36941077]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36941077; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36941077']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 36941077, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "743d90cfe26ea299d047b7485fa73454" } } $('.js-work-strip[data-work-id=36941077]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":36941077,"title":"GESTURES IN THE PROCESS OF ḤADĪTH TRANSMISSION:\nTHE CASE OF DIVINE HEARING AND SEEING","translated_title":"","metadata":{"volume":"46","abstract":"One of the markers of orality in the ḥadīth literature is the gesture (ishāra pl. ishārāt). 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class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/26002693/Accused_of_Anthropomorphism_Ibn_Taymiyya_s_Mi%E1%B8%A5an_as_Reflected_in_Ibn_Qayyim_al_Jawziyya_s_al_K%C4%81fiya_al_Sh%C4%81fiya">Accused of Anthropomorphism: Ibn Taymiyya’s Miḥan as Reflected in Ibn Qayyim al-Jawziyya’s al-Kāfiya al-Shāfiya</a></div><div class="wp-workCard_item"><span>The Muslim World</span><span>, Jul 1, 2016</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The focus of the present study is Ibn Qayyim al-Jawziyya’s (d. 1350) al-Kāfiya al-Shāfiya fī al-I...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The focus of the present study is Ibn Qayyim al-Jawziyya’s (d. 1350) al-Kāfiya al-Shāfiya fī al-Intiṣār li-l-Firqa al-Nājiya (The Sufficient and Healing [Poem] on the Vindication of the Saved Sect), a long didactic poem of nearly six-thousand verses. The poem is usually perceived as a theological-polemical work, which was meant to address Muʿtazilī and Ashʿarī attacks on the traditionalist perception of the divine attributes. However, the present study shows that the poem is a rendition of the 1306-1307 trials that were held in Damascus and Cairo against Ibn Taymiyya (d. 1328). The reading of al-Kāfiya al-Shāfiya presented here is intended to place the poem among Ibn al-Qayyim’s most conspicuous works, and draw more attention to the genre of didactic verses in the Mamluk period.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="50dd74903fb366abcbba81e30bbd4be3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64294806,"asset_id":26002693,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64294806/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="26002693"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="26002693"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 26002693; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=26002693]").text(description); $(".js-view-count[data-work-id=26002693]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 26002693; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='26002693']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 26002693, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "50dd74903fb366abcbba81e30bbd4be3" } } $('.js-work-strip[data-work-id=26002693]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":26002693,"title":"Accused of Anthropomorphism: Ibn Taymiyya’s Miḥan as Reflected in Ibn Qayyim al-Jawziyya’s al-Kāfiya al-Shāfiya","translated_title":"","metadata":{"issue":"July 2016","volume":"106","abstract":"The focus of the present study is Ibn Qayyim al-Jawziyya’s (d. 1350) al-Kāfiya al-Shāfiya fī al-Intiṣār li-l-Firqa al-Nājiya (The Sufficient and Healing [Poem] on the Vindication of the Saved Sect), a long didactic poem of nearly six-thousand verses. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="1568850"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/1568850/Insult_Fury_and_Frustration_The_Martyrological_Narrative_of_Ibn_Qayyim_al_Jawziyah_s_al_Kafiyah_al_Shafiyah"><img alt="Research paper thumbnail of Insult, Fury, and Frustration: The Martyrological Narrative of Ibn Qayyim al-Jawziyah’s al-Kafiyah al-Shafiyah" class="work-thumbnail" src="https://attachments.academia-assets.com/34679808/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/1568850/Insult_Fury_and_Frustration_The_Martyrological_Narrative_of_Ibn_Qayyim_al_Jawziyah_s_al_Kafiyah_al_Shafiyah">Insult, Fury, and Frustration: The Martyrological Narrative of Ibn Qayyim al-Jawziyah’s al-Kafiyah al-Shafiyah</a></div><div class="wp-workCard_item"><span>Mamluk Studies Review </span><span>, 2013</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper offers a new reading to Ibn Qayīm al-Jawzīyah’s (d. 750/1350) 6000-verse poem al-Kāfiy...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper offers a new reading to Ibn Qayīm al-Jawzīyah’s (d. 750/1350) 6000-verse poem al-Kāfiyah al-Shāfiyah fī al-Intiṣār lil-Firqah al-Nājiyah (The Sufficient and Healing [Poem] on the Vindication of the Saved Sect, henceforth al-Kāfiyah al-Shāfiyah). Al-Kāfiyah al-Shāfiyah was considered for years a versified creed reflecting Ibn Taymīyah’s (d. 728/1328) theological doctrines, especially on the issue of the divine attributes and anthropomorphism. However, by contextualizing previously neglected parts of al-Kāfiyah al-Shāfiyah, I proved in a recent article, that this work is actually a political treatise, directly responding to the accusations raised against Ibn Taymīyah by the Ashʿari ulama of his times, particularly on Ibn Taymīyah’s readings of the anthropomorphic texts in the Quran and Hadith. <br />In this paper, I focus on the vehicle which Ibn al-Qayīm used in order to convey his position regarding the dispute between Ibn Taymīyah and the Ashʿaris. Why did Ibn al-Qayīm choose the sophisticated vehicle of poetic expression in order to discuss the complex issue of anthropomorphism and the divine attributes, whereas he could have easily done so in prose? The answer lies in the role poetry played in Ibn al-Qayīm’s times, and also in the text of al-Kāfiyah al-Shāfiyah. Therefore, this paper first considers Ibn al-Qayīm’s choice of poetry as the appropriate means to convey his view about the dispute between Ibn Taymīyah and the Ashʿaris. Then, by presenting the structure and content of al-Kāfiyah al-Shāfiyah and by analyzing two selected parts of the poem, this article tries to assess the need this poem satisfied in its composer and recipients, to identify the emotional components of the poem, and finally to define the message al-Kāfiyah al-Shāfiyah sends to the Taymīyan circle.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b482b8e31f8dcc343adec39f193fdbe2" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":34679808,"asset_id":1568850,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/34679808/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="1568850"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="1568850"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1568850; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=1568850]").text(description); $(".js-view-count[data-work-id=1568850]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 1568850; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='1568850']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 1568850, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "b482b8e31f8dcc343adec39f193fdbe2" } } $('.js-work-strip[data-work-id=1568850]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":1568850,"title":"Insult, Fury, and Frustration: The Martyrological Narrative of Ibn Qayyim al-Jawziyah’s al-Kafiyah al-Shafiyah","translated_title":"","metadata":{"volume":"17","abstract":"This paper offers a new reading to Ibn Qayīm al-Jawzīyah’s (d. 750/1350) 6000-verse poem al-Kāfiyah al-Shāfiyah fī al-Intiṣār lil-Firqah al-Nājiyah (The Sufficient and Healing [Poem] on the Vindication of the Saved Sect, henceforth al-Kāfiyah al-Shāfiyah). 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The answer lies in the role poetry played in Ibn al-Qayīm’s times, and also in the text of al-Kāfiyah al-Shāfiyah. Therefore, this paper first considers Ibn al-Qayīm’s choice of poetry as the appropriate means to convey his view about the dispute between Ibn Taymīyah and the Ashʿaris. 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This poem, which received some attention in modern scholarly works in Arabic, is usually perceived as a theological-polemical work, which was meant to address Muʿtazilī and Ashʿarī attacks on the traditionalist perception of the divine attributes. However, the present study shows that the poem is a rendition of the 1306-1307 trials that were held in Damascus and Cairo against Ibn Qayyim al-Jawziyya’s venerated mentor, Ibn Taymiyya (d. 1328). The story of Ibn Taymiyya’s ordeals (miḥan, sing. miḥna), related repeatedly by Ibn Taymiyya and his contemporaries, is discussed in modern researches, which base their findings on a wide range of sources: Mamluk chronicles, biographical dictionaries, biographies of Ibn Taymiyya written by his admiring disciples, and Ibn Taymiyya’s own testimony on the events. This story was supposedly never recounted by Ibn Taymiyya’s most prominent disciple, Ibn al-Qayyim. Nevertheless, a close reading reveals that parts of al-Kāfiya al-Shāfiya are actually literary depictions of Ibn Taymiyya’s miḥan. Ibn al-Qayyim does not assume the role of a witness to these events, because he was not one of Ibn Taymiyya’s acquaintances at the time of the trials (the two met only in the year 712/1313). The reading of al-Kāfiya al-Shāfiya presented here is intended to place the poem among Ibn al-Qayyim’s most conspicuous works, and draw more attention to the genre of didactic verses in the Mamluk period.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a6be4a9c0b53ca29dd670360066effd9" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":33789169,"asset_id":5244528,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/33789169/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="5244528"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="5244528"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 5244528; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=5244528]").text(description); $(".js-view-count[data-work-id=5244528]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 5244528; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='5244528']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 5244528, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "a6be4a9c0b53ca29dd670360066effd9" } } $('.js-work-strip[data-work-id=5244528]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":5244528,"title":"הבה נעמיד את 'המגשים' הזה למשפט\": משפטיו של אבּן תַיְמִיַה כפי שהם משתקפים ב-אל-כַּאפִיַה אל-שַאפִיַה של אבּן קַיִּם אל-גַ'וְזִיַּה\"","translated_title":"","metadata":{"abstract":"The focus of the present study is Ibn Qayyim al-Jawziyya’s (d. 1350) al-Kāfiya al-Shāfiya fī al-Intiṣār li-l-Firqa al-Nājiya (The Sufficient and Healing [Poem] on the Vindication of the Saved Sect) or al-Qaṣīda al-Nūniyya (the Ode Rhyming with Nūn), a long didactic poem of nearly six-thousand verses. This poem, which received some attention in modern scholarly works in Arabic, is usually perceived as a theological-polemical work, which was meant to address Muʿtazilī and Ashʿarī attacks on the traditionalist perception of the divine attributes. However, the present study shows that the poem is a rendition of the 1306-1307 trials that were held in Damascus and Cairo against Ibn Qayyim al-Jawziyya’s venerated mentor, Ibn Taymiyya (d. 1328). The story of Ibn Taymiyya’s ordeals (miḥan, sing. miḥna), related repeatedly by Ibn Taymiyya and his contemporaries, is discussed in modern researches, which base their findings on a wide range of sources: Mamluk chronicles, biographical dictionaries, biographies of Ibn Taymiyya written by his admiring disciples, and Ibn Taymiyya’s own testimony on the events. This story was supposedly never recounted by Ibn Taymiyya’s most prominent disciple, Ibn al-Qayyim. Nevertheless, a close reading reveals that parts of al-Kāfiya al-Shāfiya are actually literary depictions of Ibn Taymiyya’s miḥan. Ibn al-Qayyim does not assume the role of a witness to these events, because he was not one of Ibn Taymiyya’s acquaintances at the time of the trials (the two met only in the year 712/1313). The reading of al-Kāfiya al-Shāfiya presented here is intended to place the poem among Ibn al-Qayyim’s most conspicuous works, and draw more attention to the genre of didactic verses in the Mamluk period.","more_info":"The following is a shortened Hebrew version of “Accused of Anthropomorphism: Ibn Taymiyya’s Mihan as Reflected in Ibn Qayyim al-Jawziyya’s al-Kafiya al-Shafiya”, in: A. Levanoni (ed.), Egypt and Syria under Mamluk Rule: Political, Social and Cultural Aspects (volume in process)","publication_date":{"day":1,"month":6,"year":2014,"errors":{}},"publication_name":"המזרח החדש, גיליון נ\"ג (קיץ 2014)"},"translated_abstract":"The focus of the present study is Ibn Qayyim al-Jawziyya’s (d. 1350) al-Kāfiya al-Shāfiya fī al-Intiṣār li-l-Firqa al-Nājiya (The Sufficient and Healing [Poem] on the Vindication of the Saved Sect) or al-Qaṣīda al-Nūniyya (the Ode Rhyming with Nūn), a long didactic poem of nearly six-thousand verses. This poem, which received some attention in modern scholarly works in Arabic, is usually perceived as a theological-polemical work, which was meant to address Muʿtazilī and Ashʿarī attacks on the traditionalist perception of the divine attributes. However, the present study shows that the poem is a rendition of the 1306-1307 trials that were held in Damascus and Cairo against Ibn Qayyim al-Jawziyya’s venerated mentor, Ibn Taymiyya (d. 1328). The story of Ibn Taymiyya’s ordeals (miḥan, sing. miḥna), related repeatedly by Ibn Taymiyya and his contemporaries, is discussed in modern researches, which base their findings on a wide range of sources: Mamluk chronicles, biographical dictionaries, biographies of Ibn Taymiyya written by his admiring disciples, and Ibn Taymiyya’s own testimony on the events. This story was supposedly never recounted by Ibn Taymiyya’s most prominent disciple, Ibn al-Qayyim. Nevertheless, a close reading reveals that parts of al-Kāfiya al-Shāfiya are actually literary depictions of Ibn Taymiyya’s miḥan. Ibn al-Qayyim does not assume the role of a witness to these events, because he was not one of Ibn Taymiyya’s acquaintances at the time of the trials (the two met only in the year 712/1313). The reading of al-Kāfiya al-Shāfiya presented here is intended to place the poem among Ibn al-Qayyim’s most conspicuous works, and draw more attention to the genre of didactic verses in the Mamluk period.","internal_url":"https://www.academia.edu/5244528/%D7%94%D7%91%D7%94_%D7%A0%D7%A2%D7%9E%D7%99%D7%93_%D7%90%D7%AA_%D7%94%D7%9E%D7%92%D7%A9%D7%99%D7%9D_%D7%94%D7%96%D7%94_%D7%9C%D7%9E%D7%A9%D7%A4%D7%98_%D7%9E%D7%A9%D7%A4%D7%98%D7%99%D7%95_%D7%A9%D7%9C_%D7%90%D7%91%D6%BC%D7%9F_%D7%AA%D6%B7%D7%99%D6%B0%D7%9E%D6%B4%D7%99%D6%B7%D7%94_%D7%9B%D7%A4%D7%99_%D7%A9%D7%94%D7%9D_%D7%9E%D7%A9%D7%AA%D7%A7%D7%A4%D7%99%D7%9D_%D7%91_%D7%90%D7%9C_%D7%9B%D6%B7%D6%BC%D7%90%D7%A4%D6%B4%D7%99%D6%B7%D7%94_%D7%90%D7%9C_%D7%A9%D6%B7%D7%90%D7%A4%D6%B4%D7%99%D6%B7%D7%94_%D7%A9%D7%9C_%D7%90%D7%91%D6%BC%D7%9F_%D7%A7%D6%B7%D7%99%D6%B4%D6%BC%D7%9D_%D7%90%D7%9C_%D7%92%D6%B7%D7%95%D6%B0%D7%96%D6%B4%D7%99%D6%B7%D6%BC%D7%94_","translated_internal_url":"","created_at":"2013-11-27T14:25:19.455-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":900781,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":33789169,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/33789169/thumbnails/1.jpg","file_name":"mizrach_chadsh_holzman.pdf","download_url":"https://www.academia.edu/attachments/33789169/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"33789169.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/33789169/mizrach_chadsh_holzman-libre.pdf?1401060046=\u0026response-content-disposition=attachment%3B+filename%3D33789169.pdf\u0026Expires=1732723079\u0026Signature=DywdQTld9XODb0cxrVhBiU0hWaFFXsMpRrrDxMnK-jS-7VqB-NmyeYFuA1wg57zAw3253zQLCrOvk5QsfYuxXwFuX~LnTDW4GFoZQOW-TvIvwcJEXRj72~dT35WR2K-EKlpmhyh7c8EbjBk49aVxWZayoOX1zjkxy8pXglt9p1vDhR4~MCKL-V9dHHoBJ8fQlBiYvoTOtf4mFYmNRrr1Ck3oOEICi-0LC343GFLpDQX8djBI-chaqqUv~pp8KBupCnz8954arz92ILGb8d2Nm9OcBiCWTigVNoBH0fHX-eCMdWFD5U3hCATkdULySwnu6ABhBlUf245vYVdlpglOiw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"הבה_נעמיד_את_המגשים_הזה_למשפט_משפטיו_של_אבּן_תַיְמִיַה_כפי_שהם_משתקפים_ב_אל_כַּאפִיַה_אל_שַאפִיַה_של_אבּן_קַיִּם_אל_גַוְזִיַּה_","translated_slug":"","page_count":27,"language":"he","content_type":"Work","owner":{"id":900781,"first_name":"Livnat","middle_initials":"","last_name":"Holtzman","page_name":"LivnatHoltzman","domain_name":"biu","created_at":"2011-11-01T13:29:14.804-07:00","display_name":"Livnat Holtzman","url":"https://biu.academia.edu/LivnatHoltzman"},"attachments":[{"id":33789169,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/33789169/thumbnails/1.jpg","file_name":"mizrach_chadsh_holzman.pdf","download_url":"https://www.academia.edu/attachments/33789169/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"33789169.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/33789169/mizrach_chadsh_holzman-libre.pdf?1401060046=\u0026response-content-disposition=attachment%3B+filename%3D33789169.pdf\u0026Expires=1732723079\u0026Signature=DywdQTld9XODb0cxrVhBiU0hWaFFXsMpRrrDxMnK-jS-7VqB-NmyeYFuA1wg57zAw3253zQLCrOvk5QsfYuxXwFuX~LnTDW4GFoZQOW-TvIvwcJEXRj72~dT35WR2K-EKlpmhyh7c8EbjBk49aVxWZayoOX1zjkxy8pXglt9p1vDhR4~MCKL-V9dHHoBJ8fQlBiYvoTOtf4mFYmNRrr1Ck3oOEICi-0LC343GFLpDQX8djBI-chaqqUv~pp8KBupCnz8954arz92ILGb8d2Nm9OcBiCWTigVNoBH0fHX-eCMdWFD5U3hCATkdULySwnu6ABhBlUf245vYVdlpglOiw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":5675,"name":"Kalam (Islamic Theology)","url":"https://www.academia.edu/Documents/in/Kalam_Islamic_Theology_"},{"id":6502,"name":"Mamluk Studies","url":"https://www.academia.edu/Documents/in/Mamluk_Studies"},{"id":16155,"name":"Mamluk History","url":"https://www.academia.edu/Documents/in/Mamluk_History"},{"id":26585,"name":"Anthropomorphism","url":"https://www.academia.edu/Documents/in/Anthropomorphism"},{"id":80338,"name":"Ibn Taymiyya","url":"https://www.academia.edu/Documents/in/Ibn_Taymiyya"},{"id":81297,"name":"Ash'arites","url":"https://www.academia.edu/Documents/in/Asharites-1"},{"id":553152,"name":"anthropomorphism in Islam","url":"https://www.academia.edu/Documents/in/anthropomorphism_in_Islam"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="1069927"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/1069927/The_Dhimmi_s_Question_on_Predetermination_and_the_Ulama_s_Six_Responses_The_Dynamics_of_Composing_Polemical_Didactic_Poems_in_Mamluk_Cairo_and_Damascus"><img alt="Research paper thumbnail of The Dhimmi’s Question on Predetermination and the Ulama’s Six Responses: The Dynamics of Composing Polemical Didactic Poems in Mamluk Cairo and Damascus" class="work-thumbnail" src="https://attachments.academia-assets.com/38574805/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/1069927/The_Dhimmi_s_Question_on_Predetermination_and_the_Ulama_s_Six_Responses_The_Dynamics_of_Composing_Polemical_Didactic_Poems_in_Mamluk_Cairo_and_Damascus">The Dhimmi’s Question on Predetermination and the Ulama’s Six Responses: The Dynamics of Composing Polemical Didactic Poems in Mamluk Cairo and Damascus</a></div><div class="wp-workCard_item"><span>Mamluk Studies Review</span><span>, Nov 14, 2012</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Versified treatises or didactic poems (manẓūmah) were a very popular genre in medieval Cairo and ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Versified treatises or didactic poems (manẓūmah) were a very popular genre in medieval Cairo and Damascus, although they were never considered proper poetry by theoreticians. Ibn Khaldūn's (d. 808/1406) well-known harsh criticism on this genre focused on the poor language skills of the fuqahāʼ, who, disobeying grammatical conventions, produced lengthy poems of peculiar language. These poems were derogatorily labeled as "the poetry of jurisprudents" (shiʻr al-fuqahāʼ). Nevertheless, the fuqahāʼ treated this genre seriously. As reflected in the biographies of fuqahāʼ, they employed the prosodic conventions of classical Arabic poetry in their own poems, and assessed these conventions in their peers' works. <br />As was pointed out by one of the very few researches dedicated to this genre (G. J. van Gelder, 1995), didactic poems were written mainly as an aid for teachers. However, the use of poetry in theological debates has not been investigated so far, and researchers have not been able to verify if this poetry was used merely as mnemonics, or whether it played a more important role, such as making a point or establishing an argument. <br />This paper aims to examine the role of didactic verses in public debates (munāẓarah), through the case-study of a very short poem allegedly written by an anonymous scholar in the 14th c. on the paradox of predetermined heresy. This poem has urged the prominent scholars of Cairo and Damascus, like the Shāfiʻī ʻAlāʼ al-Dīn al-Bājī (d. 714/ 1314) and the Ḥanbalī Ibn Taymīyah (d. 728/1328), to write eloquent and lengthy responses to it. All in all, there are eight lengthy responses, most of which reflect the rationalized argumentations of Ashʻarī kalām.      <br />An analysis of this case-study leads us towards a better evaluation of these poems as a powerful tool in polemics. The theological arguments, which are usually very hard to grasp, are molded into rhythmic texts with a clear enthusiastic tone. From this and other cases, one may conclude that didactic poems on theology were efficient tools of proliferating theological formulae.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="fe4a3e0b927f9827c3cdd6f967295d5c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":38574805,"asset_id":1069927,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/38574805/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="1069927"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="1069927"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1069927; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=1069927]").text(description); $(".js-view-count[data-work-id=1069927]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 1069927; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='1069927']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 1069927, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "fe4a3e0b927f9827c3cdd6f967295d5c" } } $('.js-work-strip[data-work-id=1069927]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":1069927,"title":"The Dhimmi’s Question on Predetermination and the Ulama’s Six Responses: The Dynamics of Composing Polemical Didactic Poems in Mamluk Cairo and Damascus","translated_title":"","metadata":{"abstract":"Versified treatises or didactic poems (manẓūmah) were a very popular genre in medieval Cairo and Damascus, although they were never considered proper poetry by theoreticians. Ibn Khaldūn's (d. 808/1406) well-known harsh criticism on this genre focused on the poor language skills of the fuqahāʼ, who, disobeying grammatical conventions, produced lengthy poems of peculiar language. These poems were derogatorily labeled as \"the poetry of jurisprudents\" (shiʻr al-fuqahāʼ). Nevertheless, the fuqahāʼ treated this genre seriously. As reflected in the biographies of fuqahāʼ, they employed the prosodic conventions of classical Arabic poetry in their own poems, and assessed these conventions in their peers' works. \r\nAs was pointed out by one of the very few researches dedicated to this genre (G. J. van Gelder, 1995), didactic poems were written mainly as an aid for teachers. However, the use of poetry in theological debates has not been investigated so far, and researchers have not been able to verify if this poetry was used merely as mnemonics, or whether it played a more important role, such as making a point or establishing an argument. \r\nThis paper aims to examine the role of didactic verses in public debates (munāẓarah), through the case-study of a very short poem allegedly written by an anonymous scholar in the 14th c. on the paradox of predetermined heresy. This poem has urged the prominent scholars of Cairo and Damascus, like the Shāfiʻī ʻAlāʼ al-Dīn al-Bājī (d. 714/ 1314) and the Ḥanbalī Ibn Taymīyah (d. 728/1328), to write eloquent and lengthy responses to it. All in all, there are eight lengthy responses, most of which reflect the rationalized argumentations of Ashʻarī kalām. \r\nAn analysis of this case-study leads us towards a better evaluation of these poems as a powerful tool in polemics. The theological arguments, which are usually very hard to grasp, are molded into rhythmic texts with a clear enthusiastic tone. From this and other cases, one may conclude that didactic poems on theology were efficient tools of proliferating theological formulae. \r\n","more_info":"“The Dhimmi’s Question on Predetermination and the Ulama’s Six Responses: The Dynamics of Composing Polemical Didactic Poems in Mamluk Cairo and Damascus”, Mamluk Studies Review XVI ( 2012):1-58","publication_date":{"day":14,"month":11,"year":2012,"errors":{}},"publication_name":"Mamluk Studies Review"},"translated_abstract":"Versified treatises or didactic poems (manẓūmah) were a very popular genre in medieval Cairo and Damascus, although they were never considered proper poetry by theoreticians. Ibn Khaldūn's (d. 808/1406) well-known harsh criticism on this genre focused on the poor language skills of the fuqahāʼ, who, disobeying grammatical conventions, produced lengthy poems of peculiar language. These poems were derogatorily labeled as \"the poetry of jurisprudents\" (shiʻr al-fuqahāʼ). Nevertheless, the fuqahāʼ treated this genre seriously. As reflected in the biographies of fuqahāʼ, they employed the prosodic conventions of classical Arabic poetry in their own poems, and assessed these conventions in their peers' works. \r\nAs was pointed out by one of the very few researches dedicated to this genre (G. J. van Gelder, 1995), didactic poems were written mainly as an aid for teachers. However, the use of poetry in theological debates has not been investigated so far, and researchers have not been able to verify if this poetry was used merely as mnemonics, or whether it played a more important role, such as making a point or establishing an argument. \r\nThis paper aims to examine the role of didactic verses in public debates (munāẓarah), through the case-study of a very short poem allegedly written by an anonymous scholar in the 14th c. on the paradox of predetermined heresy. This poem has urged the prominent scholars of Cairo and Damascus, like the Shāfiʻī ʻAlāʼ al-Dīn al-Bājī (d. 714/ 1314) and the Ḥanbalī Ibn Taymīyah (d. 728/1328), to write eloquent and lengthy responses to it. All in all, there are eight lengthy responses, most of which reflect the rationalized argumentations of Ashʻarī kalām. \r\nAn analysis of this case-study leads us towards a better evaluation of these poems as a powerful tool in polemics. The theological arguments, which are usually very hard to grasp, are molded into rhythmic texts with a clear enthusiastic tone. 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/><img alt="Play" class="play-icon" src="//a.academia-assets.com/images/video-play-icon.svg" /><div class="video-duration">30:00</div></div></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" href="https://www.academia.edu/video/1wXRbl">"מתיקות ושמחה בלבבך"- חייו ואישיותו של אבן תימיה בראי כתיבתו ההלכתית והתיאולוגית </a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">הרצאה במסגרת הסידרה "כתבי קודש ויצירות מופת בתרבות האסלאם" , ערב שהוקדש ל"שאלות ותשובות (פתאוא) א...</span><a class="js-work-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">הרצאה במסגרת הסידרה "כתבי קודש ויצירות מופת בתרבות האסלאם" , ערב שהוקדש ל"שאלות ותשובות (פתאוא) אחמד אבן תימיה:". הערב התקיים בספריה הלאומית בירושלים, ב-17.1.2012</span></div><div class="wp-workCard_item 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/><img alt="Play" class="play-icon" src="//a.academia-assets.com/images/video-play-icon.svg" /><div class="video-duration">52:53</div></div></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" href="https://www.academia.edu/video/l2d9Qj">Ignaz Goldziher and the Theological Ḥadīth: Isnād Analysis and Other Reading Strategies</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">"Commemorating Ignaz Goldziher, Among the Foremost Scholars of Islam", A joint conference of the ...</span><a class="js-work-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">"Commemorating Ignaz Goldziher, Among the Foremost Scholars of Islam", A joint conference of the Israel Academy of Sciences and Humanities and the Hungarian Academy of Sciences; Jerusalem 26-27 April 2022. <br /> <br /><a href="https://www.academy.ac.il/Index/Entry.aspx?nodeId=741&entryId=22563" rel="nofollow">https://www.academy.ac.il/Index/Entry.aspx?nodeId=741&entryId=22563</a></span></div><div class="wp-workCard_item wp-workCard--actions"><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-video-id="l2d9Qj"><a class="js-profile-work-strip-edit-button" href="https://biu.academia.edu/video/edit/l2d9Qj" rel="nofollow" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-video-id="l2d9Qj">18 views</span></span></span></div></div></div><style type="text/css">/*thumbnail*/ .video-thumbnail-container { position: relative; height: 88px !important; box-sizing: content-box; } 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/><img alt="Play" class="play-icon" src="//a.academia-assets.com/images/video-play-icon.svg" /><div class="video-duration">03:42</div></div></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" href="https://www.academia.edu/video/QkGnBl">קורסים: מבוא לדת האסלאם - קורסים מתוקשבים (עברית, ערבית) [בר אילן, מקוון]</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">בשנת הלימודים תשפ"א פותחת המחלקה לערבית באוניברסיטת בר-אילן את הקורסים "מבוא לדת האסלאם-מושגי יסו...</span><a class="js-work-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">בשנת הלימודים תשפ"א פותחת המחלקה לערבית באוניברסיטת בר-אילן את הקורסים "מבוא לדת האסלאם-מושגי יסוד" ו"מבוא לדת האסלאם-סוגיות מתקדמות" לכל המתעניינות והמתעניינים. את הקורסים פיתחה ומעבירה פרופ' ליבנת הולצמן.<br /><br />הקורסים מתוקשבים במלואם במערכת ה-moodle, כאשר הלימוד מותאם לקצב האישי של כל לומד ולומדת. פורמט הקורסים ייחודי למחלקה לערבית באוניברסיטת בר-אילן, והוא מאפשר למידה יסודית ומהנה בקורסי מבוא עשירים ומושקעים, בכל מקום בו אתם נמצאים, ובשעה שנוחה לכם.<br /><br />להרשמה לקורסי "מבוא לדת האסלאם" יש לפנות לגב' אסתי חסיד, רכזת המחלקה לערבית.<br /><br />טלפון: 03-5318374 | דוא"ל: <a href="mailto:arab.dept@biu.ac.il" rel="nofollow">arab.dept@biu.ac.il</a><br /><br />סירטון על הקורסים בקישור הרצ"ב.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-video-id="QkGnBl"><a class="js-profile-work-strip-edit-button" href="https://biu.academia.edu/video/edit/QkGnBl" rel="nofollow" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-video-id="QkGnBl">33 views</span></span></span></div></div></div></div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="130595" id="books"><div class="js-work-strip profile--work_container" data-work-id="84352489"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/84352489/%D8%A7%D9%84%D8%AA%D8%B4%D8%A8%D9%8A%D9%87_%D9%81%D9%8A_%D8%AA%D8%A7%D8%B1%D9%8A%D8%AE_%D8%A7%D9%84%D8%A5%D8%B3%D9%84%D8%A7%D9%85"><img alt="Research paper thumbnail of التشبيه في تاريخ الإسلام" class="work-thumbnail" src="https://attachments.academia-assets.com/89405484/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" 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dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="72306421"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/72306421/_%D8%B9%D8%A7%D9%84%D9%85_%D9%81%D9%8A_%D8%A7%D9%84%D8%B8%D9%84%D9%91_%D9%85%D9%82%D8%A7%D9%84%D8%A7%D8%AA_%D9%81%D9%8A_%D8%A7%D9%84%D9%81%D9%83%D8%B1_%D8%A7%D9%84%D9%81%D9%82%D9%87%D9%8A_%D9%88%D8%A7%D9%84%D8%B9%D9%82%D8%AF%D9%8A_%D9%84%D8%A7%D8%A8%D9%86_%D9%82%D9%8A%D9%85_%D8%A7%D9%84%D8%AC%D9%88%D8%B2%D9%8A%D8%A9"><img alt="Research paper thumbnail of .عالم في الظلّ. مقالات في الفكر الفقهي والعقدي لابن قيم الجوزية" class="work-thumbnail" src="https://attachments.academia-assets.com/81285867/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/72306421/_%D8%B9%D8%A7%D9%84%D9%85_%D9%81%D9%8A_%D8%A7%D9%84%D8%B8%D9%84%D9%91_%D9%85%D9%82%D8%A7%D9%84%D8%A7%D8%AA_%D9%81%D9%8A_%D8%A7%D9%84%D9%81%D9%83%D8%B1_%D8%A7%D9%84%D9%81%D9%82%D9%87%D9%8A_%D9%88%D8%A7%D9%84%D8%B9%D9%82%D8%AF%D9%8A_%D9%84%D8%A7%D8%A8%D9%86_%D9%82%D9%8A%D9%85_%D8%A7%D9%84%D8%AC%D9%88%D8%B2%D9%8A%D8%A9">.عالم في الظلّ. مقالات في الفكر الفقهي والعقدي لابن قيم الجوزية</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://biu.academia.edu/LivnatHoltzman">Livnat Holtzman</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://unibo.academia.edu/CaterinaBori">Caterina Bori</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://independent.academia.edu/%D8%B9%D9%85%D8%B1%D9%88%D8%A8%D8%B3%D9%8A%D9%88%D9%86%D9%8A">عمرو بسيوني | Amr Basiony</a></span></div><div class="wp-workCard_item"><span>عالم في الظلّ</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This is the Arabic translation of : Caterina Bori and Livnat Holtzman (eds.), A Scholar in the ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This is the Arabic translation of : <br />Caterina Bori and Livnat Holtzman (eds.), A Scholar in the Shadow, Oriente Moderno 1 (2010). <br />The translator is Amr Basiony.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a 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Taymiyya","url":"https://www.academia.edu/Documents/in/Ibn_Taymiyya"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="34224611"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/34224611/Anthropomorphism_in_Islam_The_Challenge_of_Traditionalism_700_1350_"><img alt="Research paper thumbnail of Anthropomorphism in Islam: The Challenge of Traditionalism (700-1350)" class="work-thumbnail" src="https://attachments.academia-assets.com/64294816/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/34224611/Anthropomorphism_in_Islam_The_Challenge_of_Traditionalism_700_1350_">Anthropomorphism in Islam: The Challenge of Traditionalism (700-1350)</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Published April 2018 </span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="92cc575f4b5d97c8a58faa53f2d2cc55" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64294816,"asset_id":34224611,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64294816/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper 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While substantial innovative research was recently published by Western scholars about Ibn Taymiyyah, Ibn Qayyim al-Ğawziyyah’s broad literary corpus remains almost unexplored. Although some of Ibn Qayyim al-Ğawziyyah's works were recognized as unique and, in some cases, were used as the almost exclusive source for research, Ibn Qayyim al-Ğawziyyah was rarely credited for them as an independent and substantial thinker. <br /> <br />This book examines Ibn Qayyim al-Ğawziyyah’s contributions to several fields of Islamic knowledge. The articles here offer new insights on his legal and theological thought, while revealing his views on a wide range of subjects, thematically divided into Society and Law, God and Man, and Body and Soul. The book also offers a fresh reading in the biographical sources on Ibn Qayyim al-Ğawziyyah, and suggests some new trajectories for future research. The articles featured in this volume, written by leading scholars in their respective fields, portray Ibn Qayyim al-Ğawziyyah as a systematic theologian and scholar, who strives to integrate highly theoretical discussions with practical aspects of everyday life. <br /> <br />A Scholar in the Shadow is the first comprehensive academic treatment of Ibn Qayyim al-Ğawziyyah’s legal and theological thought. The book attempts to decipher the appeal of Ibn Qayyim al-Ğawziyyah to modern Muslims and others interested in early medieval Islam, while highlighting Ibn Qayyim al-Ğawziyyah’s contributions to Islamic thought. <br /> <br />TABLE OF CONTENTS <br /> <br /> <br /> <br /> <br />Introduction <br /> <br />Caterina Bori and Livnat Holtzman, A Scholar in the Shadow <br /> <br /> <br /> <br /> <br />Society and Law <br /> <br />Birgit Krawietz, Transgressive Creativity in the Making. Ibn Qayyim al-Ğawziyyah’s Reframing within Hanbali Legal Methodology <br /> <br />Yehoshua Frenkel, Islamic Utopia under the Mamluks: The Social and Legal Ideals of Ibn Qayyim al-Ğawziyyah <br /> <br />David Freidenreich, Five Questions about Non-Muslim Meat: Toward a New Appreciation of Ibn Qayyim al-Ğawziyyah’s <br /> <br /> <br /> <br /> <br />God and Man <br /> <br />Jon Hoover, God’s Wise Purposes in Creating Iblis. Ibn Qayyim al-Ğawziyyah’s Theodicy of God’s Names and Attributes <br /> <br />Yasir Qadhi, The ‘Unleashed Thunderbolts’ of Ibn Qayyim al-Ğawziyyah: An Introductory Essay <br /> <br />Abdessamad Belhaj, Ibn Qayyim al-Ğawziyyah et sa contribution à la rhétorique arabe <br /> <br />Ovamir Anjum, Sufism without Mysticism? Ibn Qayyim al-Ğawziyyah’s Objectives in Madariğ al-Salikin <br /> <br />Body and Soul <br /> <br />Irmeli Perho, Ibn Qayyim al-Ğawziyyah’s Contribution to the Prophet’s Medicine <br /> <br />Tzvi Langermann, The Naturalization of Science in Ibn Qayyim al-Ğawziyyah’s Kitab al-Ruh <br /> <br />Geneviève Gobillot, Corps (badan), âme (nafs) et esprit (ruh) selon Ibn Qayyim al-Ğawziyyah à travers son Kitab al-ruh. Entre théologie rationnelle et pensée mystique <br /> <br />Bibliography <br /> <br />Index</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="193c0813be2e196fd14744b276b42d1a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64276385,"asset_id":1059036,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64276385/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="1059036"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="1059036"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1059036; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=1059036]").text(description); $(".js-view-count[data-work-id=1059036]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 1059036; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='1059036']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 1059036, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "193c0813be2e196fd14744b276b42d1a" } } $('.js-work-strip[data-work-id=1059036]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":1059036,"title":"A Scholar in the Shadow: Essays in the Legal and Theological Thought of Ibn Qayyim al-Gawziyyah, Oriente Moderno 90, 1 (2010)","translated_title":"","metadata":{"abstract":"Ibn Qayyim al-Ğawziyyah (1292-1350), the author of several key-works in Islamic law, theology, and mysticism, is chiefly known in Western scholarship as the most devoted disciple of the great Hanbali theologian and jurisconsult, Ibn Taymiyyah (1263-1328). While substantial innovative research was recently published by Western scholars about Ibn Taymiyyah, Ibn Qayyim al-Ğawziyyah’s broad literary corpus remains almost unexplored. Although some of Ibn Qayyim al-Ğawziyyah's works were recognized as unique and, in some cases, were used as the almost exclusive source for research, Ibn Qayyim al-Ğawziyyah was rarely credited for them as an independent and substantial thinker.\r\n\r\nThis book examines Ibn Qayyim al-Ğawziyyah’s contributions to several fields of Islamic knowledge. The articles here offer new insights on his legal and theological thought, while revealing his views on a wide range of subjects, thematically divided into Society and Law, God and Man, and Body and Soul. The book also offers a fresh reading in the biographical sources on Ibn Qayyim al-Ğawziyyah, and suggests some new trajectories for future research. The articles featured in this volume, written by leading scholars in their respective fields, portray Ibn Qayyim al-Ğawziyyah as a systematic theologian and scholar, who strives to integrate highly theoretical discussions with practical aspects of everyday life. \r\n\r\nA Scholar in the Shadow is the first comprehensive academic treatment of Ibn Qayyim al-Ğawziyyah’s legal and theological thought. The book attempts to decipher the appeal of Ibn Qayyim al-Ğawziyyah to modern Muslims and others interested in early medieval Islam, while highlighting Ibn Qayyim al-Ğawziyyah’s contributions to Islamic thought.\r\n\r\nTABLE OF CONTENTS \r\n\r\n\r\n\r\n\r\nIntroduction \r\n\r\nCaterina Bori and Livnat Holtzman, A Scholar in the Shadow \r\n\r\n\r\n\r\n\r\nSociety and Law\r\n\r\nBirgit Krawietz, Transgressive Creativity in the Making. Ibn Qayyim al-Ğawziyyah’s Reframing within Hanbali Legal Methodology\r\n\r\nYehoshua Frenkel, Islamic Utopia under the Mamluks: The Social and Legal Ideals of Ibn Qayyim al-Ğawziyyah \r\n\r\nDavid Freidenreich, Five Questions about Non-Muslim Meat: Toward a New Appreciation of Ibn Qayyim al-Ğawziyyah’s\r\n \r\n\r\n\r\n\r\nGod and Man \r\n\r\nJon Hoover, God’s Wise Purposes in Creating Iblis. Ibn Qayyim al-Ğawziyyah’s Theodicy of God’s Names and Attributes\r\n\r\nYasir Qadhi, The ‘Unleashed Thunderbolts’ of Ibn Qayyim al-Ğawziyyah: An Introductory Essay\r\n\r\nAbdessamad Belhaj, Ibn Qayyim al-Ğawziyyah et sa contribution à la rhétorique arabe\r\n\r\nOvamir Anjum, Sufism without Mysticism? Ibn Qayyim al-Ğawziyyah’s Objectives in Madariğ al-Salikin\r\n\r\nBody and Soul\r\n\r\nIrmeli Perho, Ibn Qayyim al-Ğawziyyah’s Contribution to the Prophet’s Medicine \r\n\r\nTzvi Langermann, The Naturalization of Science in Ibn Qayyim al-Ğawziyyah’s Kitab al-Ruh\r\n\r\nGeneviève Gobillot, Corps (badan), âme (nafs) et esprit (ruh) selon Ibn Qayyim al-Ğawziyyah à travers son Kitab al-ruh. Entre théologie rationnelle et pensée mystique\r\n\r\nBibliography\r\n\r\nIndex","more_info":"co-edited with Caterina Bori"},"translated_abstract":"Ibn Qayyim al-Ğawziyyah (1292-1350), the author of several key-works in Islamic law, theology, and mysticism, is chiefly known in Western scholarship as the most devoted disciple of the great Hanbali theologian and jurisconsult, Ibn Taymiyyah (1263-1328). While substantial innovative research was recently published by Western scholars about Ibn Taymiyyah, Ibn Qayyim al-Ğawziyyah’s broad literary corpus remains almost unexplored. Although some of Ibn Qayyim al-Ğawziyyah's works were recognized as unique and, in some cases, were used as the almost exclusive source for research, Ibn Qayyim al-Ğawziyyah was rarely credited for them as an independent and substantial thinker.\r\n\r\nThis book examines Ibn Qayyim al-Ğawziyyah’s contributions to several fields of Islamic knowledge. The articles here offer new insights on his legal and theological thought, while revealing his views on a wide range of subjects, thematically divided into Society and Law, God and Man, and Body and Soul. The book also offers a fresh reading in the biographical sources on Ibn Qayyim al-Ğawziyyah, and suggests some new trajectories for future research. The articles featured in this volume, written by leading scholars in their respective fields, portray Ibn Qayyim al-Ğawziyyah as a systematic theologian and scholar, who strives to integrate highly theoretical discussions with practical aspects of everyday life. \r\n\r\nA Scholar in the Shadow is the first comprehensive academic treatment of Ibn Qayyim al-Ğawziyyah’s legal and theological thought. The book attempts to decipher the appeal of Ibn Qayyim al-Ğawziyyah to modern Muslims and others interested in early medieval Islam, while highlighting Ibn Qayyim al-Ğawziyyah’s contributions to Islamic thought.\r\n\r\nTABLE OF CONTENTS \r\n\r\n\r\n\r\n\r\nIntroduction \r\n\r\nCaterina Bori and Livnat Holtzman, A Scholar in the Shadow \r\n\r\n\r\n\r\n\r\nSociety and Law\r\n\r\nBirgit Krawietz, Transgressive Creativity in the Making. Ibn Qayyim al-Ğawziyyah’s Reframing within Hanbali Legal Methodology\r\n\r\nYehoshua Frenkel, Islamic Utopia under the Mamluks: The Social and Legal Ideals of Ibn Qayyim al-Ğawziyyah \r\n\r\nDavid Freidenreich, Five Questions about Non-Muslim Meat: Toward a New Appreciation of Ibn Qayyim al-Ğawziyyah’s\r\n \r\n\r\n\r\n\r\nGod and Man \r\n\r\nJon Hoover, God’s Wise Purposes in Creating Iblis. Ibn Qayyim al-Ğawziyyah’s Theodicy of God’s Names and Attributes\r\n\r\nYasir Qadhi, The ‘Unleashed Thunderbolts’ of Ibn Qayyim al-Ğawziyyah: An Introductory Essay\r\n\r\nAbdessamad Belhaj, Ibn Qayyim al-Ğawziyyah et sa contribution à la rhétorique arabe\r\n\r\nOvamir Anjum, Sufism without Mysticism? Ibn Qayyim al-Ğawziyyah’s Objectives in Madariğ al-Salikin\r\n\r\nBody and Soul\r\n\r\nIrmeli Perho, Ibn Qayyim al-Ğawziyyah’s Contribution to the Prophet’s Medicine \r\n\r\nTzvi Langermann, The Naturalization of Science in Ibn Qayyim al-Ğawziyyah’s Kitab al-Ruh\r\n\r\nGeneviève Gobillot, Corps (badan), âme (nafs) et esprit (ruh) selon Ibn Qayyim al-Ğawziyyah à travers son Kitab al-ruh. Entre théologie rationnelle et pensée mystique\r\n\r\nBibliography\r\n\r\nIndex","internal_url":"https://www.academia.edu/1059036/A_Scholar_in_the_Shadow_Essays_in_the_Legal_and_Theological_Thought_of_Ibn_Qayyim_al_Gawziyyah_Oriente_Moderno_90_1_2010_","translated_internal_url":"","created_at":"2011-11-02T01:40:26.175-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":900781,"coauthors_can_edit":true,"document_type":"book","co_author_tags":[{"id":41861467,"work_id":1059036,"tagging_user_id":900781,"tagged_user_id":71581,"co_author_invite_id":null,"email":"o***m@utoledo.edu","affiliation":"The University of Toledo","display_order":-715827883,"name":"Ovamir Anjum","title":"A Scholar in the Shadow: Essays in the Legal and Theological Thought of Ibn Qayyim al-Gawziyyah, Oriente Moderno 90, 1 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data-work-id="50999944"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/50999944/Reviews_of_Anthropomorphism_in_Islam_The_Challenge_of_Traditionalism_700_1350_"><img alt="Research paper thumbnail of Reviews of Anthropomorphism in Islam. The Challenge of Traditionalism (700–1350)." class="work-thumbnail" src="https://attachments.academia-assets.com/68872117/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/50999944/Reviews_of_Anthropomorphism_in_Islam_The_Challenge_of_Traditionalism_700_1350_">Reviews of Anthropomorphism in Islam. The Challenge of Traditionalism (700–1350).</a></div><div class="wp-workCard_item"><span>Ilahiyat</span><span>, 2021</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="da59318f4839aa388fd0fe7f57d54758" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":68872117,"asset_id":50999944,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/68872117/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="50999944"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="50999944"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 50999944; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=50999944]").text(description); $(".js-view-count[data-work-id=50999944]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 50999944; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='50999944']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 50999944, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "da59318f4839aa388fd0fe7f57d54758" } } $('.js-work-strip[data-work-id=50999944]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":50999944,"title":"Reviews of Anthropomorphism in Islam. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="36941077"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/36941077/GESTURES_IN_THE_PROCESS_OF_%E1%B8%A4AD%C4%AATH_TRANSMISSION_THE_CASE_OF_DIVINE_HEARING_AND_SEEING"><img alt="Research paper thumbnail of GESTURES IN THE PROCESS OF ḤADĪTH TRANSMISSION: THE CASE OF DIVINE HEARING AND SEEING" class="work-thumbnail" src="https://attachments.academia-assets.com/62084592/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/36941077/GESTURES_IN_THE_PROCESS_OF_%E1%B8%A4AD%C4%AATH_TRANSMISSION_THE_CASE_OF_DIVINE_HEARING_AND_SEEING">GESTURES IN THE PROCESS OF ḤADĪTH TRANSMISSION: THE CASE OF DIVINE HEARING AND SEEING</a></div><div class="wp-workCard_item"><span>Jerusalem Studies in Arabic and Islam</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">One of the markers of orality in the ḥadīth literature is the gesture (ishāra pl. ishārāt). In 18...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">One of the markers of orality in the ḥadīth literature is the gesture (ishāra pl. ishārāt). In 1886, Ignaz Goldziher observed that the muḥaddithūn (teachers of ḥadīth) performed gestures while transmitting ḥadīth on various topics. The following article picks up the thread of Goldziher’s unique inquiry, characterizes gestures in the ḥadīth and groups them into categories.  The gestures related to the transmission of aḥādīth al-ṣifāt, namely the traditions about divine attributes (ṣifāt Allāh), form a separate category because they entailed doctrinal and theological implications. This article spotlights the preservation and interpretation of one specific gesture which appears in a ḥadīth attributed to the ṣaḥābī Abū Hurayra. According to this ḥadīth, the Prophet placed his thumb on his ear and his forefinger on his eye to demonstrate that God “hears all and observes all” (Qurʾān 4:58). Does this gesture denote the attributes of God’s hearing and seeing, or God’s eye and ear? Was this gesture perceived as a metaphoric gesture representing an abstract concept, or was it understood as an iconic gesture displaying a concrete scene? The article considers the several possible interpretations of this gesture through the writings of the ultra-traditionalistic scholar Abū Saʿīd al-Dārimī (d. between 280-282/893-895) and the Ashʿarī theologian Ibn Fūrak (d. 406/1015).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="743d90cfe26ea299d047b7485fa73454" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":62084592,"asset_id":36941077,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/62084592/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36941077"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36941077"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36941077; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36941077]").text(description); $(".js-view-count[data-work-id=36941077]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36941077; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36941077']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 36941077, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "743d90cfe26ea299d047b7485fa73454" } } $('.js-work-strip[data-work-id=36941077]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":36941077,"title":"GESTURES IN THE PROCESS OF ḤADĪTH TRANSMISSION:\nTHE CASE OF DIVINE HEARING AND SEEING","translated_title":"","metadata":{"volume":"46","abstract":"One of the markers of orality in the ḥadīth literature is the gesture (ishāra pl. ishārāt). 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class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/26002693/Accused_of_Anthropomorphism_Ibn_Taymiyya_s_Mi%E1%B8%A5an_as_Reflected_in_Ibn_Qayyim_al_Jawziyya_s_al_K%C4%81fiya_al_Sh%C4%81fiya">Accused of Anthropomorphism: Ibn Taymiyya’s Miḥan as Reflected in Ibn Qayyim al-Jawziyya’s al-Kāfiya al-Shāfiya</a></div><div class="wp-workCard_item"><span>The Muslim World</span><span>, Jul 1, 2016</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The focus of the present study is Ibn Qayyim al-Jawziyya’s (d. 1350) al-Kāfiya al-Shāfiya fī al-I...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The focus of the present study is Ibn Qayyim al-Jawziyya’s (d. 1350) al-Kāfiya al-Shāfiya fī al-Intiṣār li-l-Firqa al-Nājiya (The Sufficient and Healing [Poem] on the Vindication of the Saved Sect), a long didactic poem of nearly six-thousand verses. The poem is usually perceived as a theological-polemical work, which was meant to address Muʿtazilī and Ashʿarī attacks on the traditionalist perception of the divine attributes. However, the present study shows that the poem is a rendition of the 1306-1307 trials that were held in Damascus and Cairo against Ibn Taymiyya (d. 1328). The reading of al-Kāfiya al-Shāfiya presented here is intended to place the poem among Ibn al-Qayyim’s most conspicuous works, and draw more attention to the genre of didactic verses in the Mamluk period.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="50dd74903fb366abcbba81e30bbd4be3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64294806,"asset_id":26002693,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64294806/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="26002693"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="26002693"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 26002693; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=26002693]").text(description); $(".js-view-count[data-work-id=26002693]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 26002693; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='26002693']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 26002693, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "50dd74903fb366abcbba81e30bbd4be3" } } $('.js-work-strip[data-work-id=26002693]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":26002693,"title":"Accused of Anthropomorphism: Ibn Taymiyya’s Miḥan as Reflected in Ibn Qayyim al-Jawziyya’s al-Kāfiya al-Shāfiya","translated_title":"","metadata":{"issue":"July 2016","volume":"106","abstract":"The focus of the present study is Ibn Qayyim al-Jawziyya’s (d. 1350) al-Kāfiya al-Shāfiya fī al-Intiṣār li-l-Firqa al-Nājiya (The Sufficient and Healing [Poem] on the Vindication of the Saved Sect), a long didactic poem of nearly six-thousand verses. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="1568850"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/1568850/Insult_Fury_and_Frustration_The_Martyrological_Narrative_of_Ibn_Qayyim_al_Jawziyah_s_al_Kafiyah_al_Shafiyah"><img alt="Research paper thumbnail of Insult, Fury, and Frustration: The Martyrological Narrative of Ibn Qayyim al-Jawziyah’s al-Kafiyah al-Shafiyah" class="work-thumbnail" src="https://attachments.academia-assets.com/34679808/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/1568850/Insult_Fury_and_Frustration_The_Martyrological_Narrative_of_Ibn_Qayyim_al_Jawziyah_s_al_Kafiyah_al_Shafiyah">Insult, Fury, and Frustration: The Martyrological Narrative of Ibn Qayyim al-Jawziyah’s al-Kafiyah al-Shafiyah</a></div><div class="wp-workCard_item"><span>Mamluk Studies Review </span><span>, 2013</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper offers a new reading to Ibn Qayīm al-Jawzīyah’s (d. 750/1350) 6000-verse poem al-Kāfiy...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper offers a new reading to Ibn Qayīm al-Jawzīyah’s (d. 750/1350) 6000-verse poem al-Kāfiyah al-Shāfiyah fī al-Intiṣār lil-Firqah al-Nājiyah (The Sufficient and Healing [Poem] on the Vindication of the Saved Sect, henceforth al-Kāfiyah al-Shāfiyah). Al-Kāfiyah al-Shāfiyah was considered for years a versified creed reflecting Ibn Taymīyah’s (d. 728/1328) theological doctrines, especially on the issue of the divine attributes and anthropomorphism. However, by contextualizing previously neglected parts of al-Kāfiyah al-Shāfiyah, I proved in a recent article, that this work is actually a political treatise, directly responding to the accusations raised against Ibn Taymīyah by the Ashʿari ulama of his times, particularly on Ibn Taymīyah’s readings of the anthropomorphic texts in the Quran and Hadith. <br />In this paper, I focus on the vehicle which Ibn al-Qayīm used in order to convey his position regarding the dispute between Ibn Taymīyah and the Ashʿaris. Why did Ibn al-Qayīm choose the sophisticated vehicle of poetic expression in order to discuss the complex issue of anthropomorphism and the divine attributes, whereas he could have easily done so in prose? The answer lies in the role poetry played in Ibn al-Qayīm’s times, and also in the text of al-Kāfiyah al-Shāfiyah. Therefore, this paper first considers Ibn al-Qayīm’s choice of poetry as the appropriate means to convey his view about the dispute between Ibn Taymīyah and the Ashʿaris. Then, by presenting the structure and content of al-Kāfiyah al-Shāfiyah and by analyzing two selected parts of the poem, this article tries to assess the need this poem satisfied in its composer and recipients, to identify the emotional components of the poem, and finally to define the message al-Kāfiyah al-Shāfiyah sends to the Taymīyan circle.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b482b8e31f8dcc343adec39f193fdbe2" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":34679808,"asset_id":1568850,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/34679808/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="1568850"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="1568850"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1568850; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=1568850]").text(description); $(".js-view-count[data-work-id=1568850]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 1568850; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='1568850']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 1568850, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "b482b8e31f8dcc343adec39f193fdbe2" } } $('.js-work-strip[data-work-id=1568850]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":1568850,"title":"Insult, Fury, and Frustration: The Martyrological Narrative of Ibn Qayyim al-Jawziyah’s al-Kafiyah al-Shafiyah","translated_title":"","metadata":{"volume":"17","abstract":"This paper offers a new reading to Ibn Qayīm al-Jawzīyah’s (d. 750/1350) 6000-verse poem al-Kāfiyah al-Shāfiyah fī al-Intiṣār lil-Firqah al-Nājiyah (The Sufficient and Healing [Poem] on the Vindication of the Saved Sect, henceforth al-Kāfiyah al-Shāfiyah). 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The answer lies in the role poetry played in Ibn al-Qayīm’s times, and also in the text of al-Kāfiyah al-Shāfiyah. Therefore, this paper first considers Ibn al-Qayīm’s choice of poetry as the appropriate means to convey his view about the dispute between Ibn Taymīyah and the Ashʿaris. 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This poem, which received some attention in modern scholarly works in Arabic, is usually perceived as a theological-polemical work, which was meant to address Muʿtazilī and Ashʿarī attacks on the traditionalist perception of the divine attributes. However, the present study shows that the poem is a rendition of the 1306-1307 trials that were held in Damascus and Cairo against Ibn Qayyim al-Jawziyya’s venerated mentor, Ibn Taymiyya (d. 1328). The story of Ibn Taymiyya’s ordeals (miḥan, sing. miḥna), related repeatedly by Ibn Taymiyya and his contemporaries, is discussed in modern researches, which base their findings on a wide range of sources: Mamluk chronicles, biographical dictionaries, biographies of Ibn Taymiyya written by his admiring disciples, and Ibn Taymiyya’s own testimony on the events. This story was supposedly never recounted by Ibn Taymiyya’s most prominent disciple, Ibn al-Qayyim. Nevertheless, a close reading reveals that parts of al-Kāfiya al-Shāfiya are actually literary depictions of Ibn Taymiyya’s miḥan. Ibn al-Qayyim does not assume the role of a witness to these events, because he was not one of Ibn Taymiyya’s acquaintances at the time of the trials (the two met only in the year 712/1313). The reading of al-Kāfiya al-Shāfiya presented here is intended to place the poem among Ibn al-Qayyim’s most conspicuous works, and draw more attention to the genre of didactic verses in the Mamluk period.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a6be4a9c0b53ca29dd670360066effd9" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":33789169,"asset_id":5244528,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/33789169/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="5244528"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="5244528"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 5244528; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=5244528]").text(description); $(".js-view-count[data-work-id=5244528]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 5244528; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='5244528']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 5244528, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "a6be4a9c0b53ca29dd670360066effd9" } } $('.js-work-strip[data-work-id=5244528]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":5244528,"title":"הבה נעמיד את 'המגשים' הזה למשפט\": משפטיו של אבּן תַיְמִיַה כפי שהם משתקפים ב-אל-כַּאפִיַה אל-שַאפִיַה של אבּן קַיִּם אל-גַ'וְזִיַּה\"","translated_title":"","metadata":{"abstract":"The focus of the present study is Ibn Qayyim al-Jawziyya’s (d. 1350) al-Kāfiya al-Shāfiya fī al-Intiṣār li-l-Firqa al-Nājiya (The Sufficient and Healing [Poem] on the Vindication of the Saved Sect) or al-Qaṣīda al-Nūniyya (the Ode Rhyming with Nūn), a long didactic poem of nearly six-thousand verses. This poem, which received some attention in modern scholarly works in Arabic, is usually perceived as a theological-polemical work, which was meant to address Muʿtazilī and Ashʿarī attacks on the traditionalist perception of the divine attributes. However, the present study shows that the poem is a rendition of the 1306-1307 trials that were held in Damascus and Cairo against Ibn Qayyim al-Jawziyya’s venerated mentor, Ibn Taymiyya (d. 1328). The story of Ibn Taymiyya’s ordeals (miḥan, sing. miḥna), related repeatedly by Ibn Taymiyya and his contemporaries, is discussed in modern researches, which base their findings on a wide range of sources: Mamluk chronicles, biographical dictionaries, biographies of Ibn Taymiyya written by his admiring disciples, and Ibn Taymiyya’s own testimony on the events. This story was supposedly never recounted by Ibn Taymiyya’s most prominent disciple, Ibn al-Qayyim. Nevertheless, a close reading reveals that parts of al-Kāfiya al-Shāfiya are actually literary depictions of Ibn Taymiyya’s miḥan. Ibn al-Qayyim does not assume the role of a witness to these events, because he was not one of Ibn Taymiyya’s acquaintances at the time of the trials (the two met only in the year 712/1313). The reading of al-Kāfiya al-Shāfiya presented here is intended to place the poem among Ibn al-Qayyim’s most conspicuous works, and draw more attention to the genre of didactic verses in the Mamluk period.","more_info":"The following is a shortened Hebrew version of “Accused of Anthropomorphism: Ibn Taymiyya’s Mihan as Reflected in Ibn Qayyim al-Jawziyya’s al-Kafiya al-Shafiya”, in: A. Levanoni (ed.), Egypt and Syria under Mamluk Rule: Political, Social and Cultural Aspects (volume in process)","publication_date":{"day":1,"month":6,"year":2014,"errors":{}},"publication_name":"המזרח החדש, גיליון נ\"ג (קיץ 2014)"},"translated_abstract":"The focus of the present study is Ibn Qayyim al-Jawziyya’s (d. 1350) al-Kāfiya al-Shāfiya fī al-Intiṣār li-l-Firqa al-Nājiya (The Sufficient and Healing [Poem] on the Vindication of the Saved Sect) or al-Qaṣīda al-Nūniyya (the Ode Rhyming with Nūn), a long didactic poem of nearly six-thousand verses. This poem, which received some attention in modern scholarly works in Arabic, is usually perceived as a theological-polemical work, which was meant to address Muʿtazilī and Ashʿarī attacks on the traditionalist perception of the divine attributes. However, the present study shows that the poem is a rendition of the 1306-1307 trials that were held in Damascus and Cairo against Ibn Qayyim al-Jawziyya’s venerated mentor, Ibn Taymiyya (d. 1328). The story of Ibn Taymiyya’s ordeals (miḥan, sing. miḥna), related repeatedly by Ibn Taymiyya and his contemporaries, is discussed in modern researches, which base their findings on a wide range of sources: Mamluk chronicles, biographical dictionaries, biographies of Ibn Taymiyya written by his admiring disciples, and Ibn Taymiyya’s own testimony on the events. This story was supposedly never recounted by Ibn Taymiyya’s most prominent disciple, Ibn al-Qayyim. Nevertheless, a close reading reveals that parts of al-Kāfiya al-Shāfiya are actually literary depictions of Ibn Taymiyya’s miḥan. Ibn al-Qayyim does not assume the role of a witness to these events, because he was not one of Ibn Taymiyya’s acquaintances at the time of the trials (the two met only in the year 712/1313). The reading of al-Kāfiya al-Shāfiya presented here is intended to place the poem among Ibn al-Qayyim’s most conspicuous works, and draw more attention to the genre of didactic verses in the Mamluk period.","internal_url":"https://www.academia.edu/5244528/%D7%94%D7%91%D7%94_%D7%A0%D7%A2%D7%9E%D7%99%D7%93_%D7%90%D7%AA_%D7%94%D7%9E%D7%92%D7%A9%D7%99%D7%9D_%D7%94%D7%96%D7%94_%D7%9C%D7%9E%D7%A9%D7%A4%D7%98_%D7%9E%D7%A9%D7%A4%D7%98%D7%99%D7%95_%D7%A9%D7%9C_%D7%90%D7%91%D6%BC%D7%9F_%D7%AA%D6%B7%D7%99%D6%B0%D7%9E%D6%B4%D7%99%D6%B7%D7%94_%D7%9B%D7%A4%D7%99_%D7%A9%D7%94%D7%9D_%D7%9E%D7%A9%D7%AA%D7%A7%D7%A4%D7%99%D7%9D_%D7%91_%D7%90%D7%9C_%D7%9B%D6%B7%D6%BC%D7%90%D7%A4%D6%B4%D7%99%D6%B7%D7%94_%D7%90%D7%9C_%D7%A9%D6%B7%D7%90%D7%A4%D6%B4%D7%99%D6%B7%D7%94_%D7%A9%D7%9C_%D7%90%D7%91%D6%BC%D7%9F_%D7%A7%D6%B7%D7%99%D6%B4%D6%BC%D7%9D_%D7%90%D7%9C_%D7%92%D6%B7%D7%95%D6%B0%D7%96%D6%B4%D7%99%D6%B7%D6%BC%D7%94_","translated_internal_url":"","created_at":"2013-11-27T14:25:19.455-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":900781,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":33789169,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/33789169/thumbnails/1.jpg","file_name":"mizrach_chadsh_holzman.pdf","download_url":"https://www.academia.edu/attachments/33789169/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"33789169.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/33789169/mizrach_chadsh_holzman-libre.pdf?1401060046=\u0026response-content-disposition=attachment%3B+filename%3D33789169.pdf\u0026Expires=1732723079\u0026Signature=DywdQTld9XODb0cxrVhBiU0hWaFFXsMpRrrDxMnK-jS-7VqB-NmyeYFuA1wg57zAw3253zQLCrOvk5QsfYuxXwFuX~LnTDW4GFoZQOW-TvIvwcJEXRj72~dT35WR2K-EKlpmhyh7c8EbjBk49aVxWZayoOX1zjkxy8pXglt9p1vDhR4~MCKL-V9dHHoBJ8fQlBiYvoTOtf4mFYmNRrr1Ck3oOEICi-0LC343GFLpDQX8djBI-chaqqUv~pp8KBupCnz8954arz92ILGb8d2Nm9OcBiCWTigVNoBH0fHX-eCMdWFD5U3hCATkdULySwnu6ABhBlUf245vYVdlpglOiw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"הבה_נעמיד_את_המגשים_הזה_למשפט_משפטיו_של_אבּן_תַיְמִיַה_כפי_שהם_משתקפים_ב_אל_כַּאפִיַה_אל_שַאפִיַה_של_אבּן_קַיִּם_אל_גַוְזִיַּה_","translated_slug":"","page_count":27,"language":"he","content_type":"Work","owner":{"id":900781,"first_name":"Livnat","middle_initials":"","last_name":"Holtzman","page_name":"LivnatHoltzman","domain_name":"biu","created_at":"2011-11-01T13:29:14.804-07:00","display_name":"Livnat Holtzman","url":"https://biu.academia.edu/LivnatHoltzman"},"attachments":[{"id":33789169,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/33789169/thumbnails/1.jpg","file_name":"mizrach_chadsh_holzman.pdf","download_url":"https://www.academia.edu/attachments/33789169/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"33789169.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/33789169/mizrach_chadsh_holzman-libre.pdf?1401060046=\u0026response-content-disposition=attachment%3B+filename%3D33789169.pdf\u0026Expires=1732723079\u0026Signature=DywdQTld9XODb0cxrVhBiU0hWaFFXsMpRrrDxMnK-jS-7VqB-NmyeYFuA1wg57zAw3253zQLCrOvk5QsfYuxXwFuX~LnTDW4GFoZQOW-TvIvwcJEXRj72~dT35WR2K-EKlpmhyh7c8EbjBk49aVxWZayoOX1zjkxy8pXglt9p1vDhR4~MCKL-V9dHHoBJ8fQlBiYvoTOtf4mFYmNRrr1Ck3oOEICi-0LC343GFLpDQX8djBI-chaqqUv~pp8KBupCnz8954arz92ILGb8d2Nm9OcBiCWTigVNoBH0fHX-eCMdWFD5U3hCATkdULySwnu6ABhBlUf245vYVdlpglOiw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":5675,"name":"Kalam (Islamic Theology)","url":"https://www.academia.edu/Documents/in/Kalam_Islamic_Theology_"},{"id":6502,"name":"Mamluk Studies","url":"https://www.academia.edu/Documents/in/Mamluk_Studies"},{"id":16155,"name":"Mamluk History","url":"https://www.academia.edu/Documents/in/Mamluk_History"},{"id":26585,"name":"Anthropomorphism","url":"https://www.academia.edu/Documents/in/Anthropomorphism"},{"id":80338,"name":"Ibn Taymiyya","url":"https://www.academia.edu/Documents/in/Ibn_Taymiyya"},{"id":81297,"name":"Ash'arites","url":"https://www.academia.edu/Documents/in/Asharites-1"},{"id":553152,"name":"anthropomorphism in Islam","url":"https://www.academia.edu/Documents/in/anthropomorphism_in_Islam"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="1069927"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/1069927/The_Dhimmi_s_Question_on_Predetermination_and_the_Ulama_s_Six_Responses_The_Dynamics_of_Composing_Polemical_Didactic_Poems_in_Mamluk_Cairo_and_Damascus"><img alt="Research paper thumbnail of The Dhimmi’s Question on Predetermination and the Ulama’s Six Responses: The Dynamics of Composing Polemical Didactic Poems in Mamluk Cairo and Damascus" class="work-thumbnail" src="https://attachments.academia-assets.com/38574805/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/1069927/The_Dhimmi_s_Question_on_Predetermination_and_the_Ulama_s_Six_Responses_The_Dynamics_of_Composing_Polemical_Didactic_Poems_in_Mamluk_Cairo_and_Damascus">The Dhimmi’s Question on Predetermination and the Ulama’s Six Responses: The Dynamics of Composing Polemical Didactic Poems in Mamluk Cairo and Damascus</a></div><div class="wp-workCard_item"><span>Mamluk Studies Review</span><span>, Nov 14, 2012</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Versified treatises or didactic poems (manẓūmah) were a very popular genre in medieval Cairo and ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Versified treatises or didactic poems (manẓūmah) were a very popular genre in medieval Cairo and Damascus, although they were never considered proper poetry by theoreticians. Ibn Khaldūn's (d. 808/1406) well-known harsh criticism on this genre focused on the poor language skills of the fuqahāʼ, who, disobeying grammatical conventions, produced lengthy poems of peculiar language. These poems were derogatorily labeled as "the poetry of jurisprudents" (shiʻr al-fuqahāʼ). Nevertheless, the fuqahāʼ treated this genre seriously. As reflected in the biographies of fuqahāʼ, they employed the prosodic conventions of classical Arabic poetry in their own poems, and assessed these conventions in their peers' works. <br />As was pointed out by one of the very few researches dedicated to this genre (G. J. van Gelder, 1995), didactic poems were written mainly as an aid for teachers. However, the use of poetry in theological debates has not been investigated so far, and researchers have not been able to verify if this poetry was used merely as mnemonics, or whether it played a more important role, such as making a point or establishing an argument. <br />This paper aims to examine the role of didactic verses in public debates (munāẓarah), through the case-study of a very short poem allegedly written by an anonymous scholar in the 14th c. on the paradox of predetermined heresy. This poem has urged the prominent scholars of Cairo and Damascus, like the Shāfiʻī ʻAlāʼ al-Dīn al-Bājī (d. 714/ 1314) and the Ḥanbalī Ibn Taymīyah (d. 728/1328), to write eloquent and lengthy responses to it. All in all, there are eight lengthy responses, most of which reflect the rationalized argumentations of Ashʻarī kalām.      <br />An analysis of this case-study leads us towards a better evaluation of these poems as a powerful tool in polemics. The theological arguments, which are usually very hard to grasp, are molded into rhythmic texts with a clear enthusiastic tone. From this and other cases, one may conclude that didactic poems on theology were efficient tools of proliferating theological formulae.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="fe4a3e0b927f9827c3cdd6f967295d5c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":38574805,"asset_id":1069927,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/38574805/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="1069927"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="1069927"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1069927; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=1069927]").text(description); $(".js-view-count[data-work-id=1069927]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 1069927; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='1069927']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 1069927, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "fe4a3e0b927f9827c3cdd6f967295d5c" } } $('.js-work-strip[data-work-id=1069927]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":1069927,"title":"The Dhimmi’s Question on Predetermination and the Ulama’s Six Responses: The Dynamics of Composing Polemical Didactic Poems in Mamluk Cairo and Damascus","translated_title":"","metadata":{"abstract":"Versified treatises or didactic poems (manẓūmah) were a very popular genre in medieval Cairo and Damascus, although they were never considered proper poetry by theoreticians. Ibn Khaldūn's (d. 808/1406) well-known harsh criticism on this genre focused on the poor language skills of the fuqahāʼ, who, disobeying grammatical conventions, produced lengthy poems of peculiar language. These poems were derogatorily labeled as \"the poetry of jurisprudents\" (shiʻr al-fuqahāʼ). Nevertheless, the fuqahāʼ treated this genre seriously. As reflected in the biographies of fuqahāʼ, they employed the prosodic conventions of classical Arabic poetry in their own poems, and assessed these conventions in their peers' works. \r\nAs was pointed out by one of the very few researches dedicated to this genre (G. J. van Gelder, 1995), didactic poems were written mainly as an aid for teachers. However, the use of poetry in theological debates has not been investigated so far, and researchers have not been able to verify if this poetry was used merely as mnemonics, or whether it played a more important role, such as making a point or establishing an argument. \r\nThis paper aims to examine the role of didactic verses in public debates (munāẓarah), through the case-study of a very short poem allegedly written by an anonymous scholar in the 14th c. on the paradox of predetermined heresy. This poem has urged the prominent scholars of Cairo and Damascus, like the Shāfiʻī ʻAlāʼ al-Dīn al-Bājī (d. 714/ 1314) and the Ḥanbalī Ibn Taymīyah (d. 728/1328), to write eloquent and lengthy responses to it. All in all, there are eight lengthy responses, most of which reflect the rationalized argumentations of Ashʻarī kalām. \r\nAn analysis of this case-study leads us towards a better evaluation of these poems as a powerful tool in polemics. The theological arguments, which are usually very hard to grasp, are molded into rhythmic texts with a clear enthusiastic tone. From this and other cases, one may conclude that didactic poems on theology were efficient tools of proliferating theological formulae. \r\n","more_info":"“The Dhimmi’s Question on Predetermination and the Ulama’s Six Responses: The Dynamics of Composing Polemical Didactic Poems in Mamluk Cairo and Damascus”, Mamluk Studies Review XVI ( 2012):1-58","publication_date":{"day":14,"month":11,"year":2012,"errors":{}},"publication_name":"Mamluk Studies Review"},"translated_abstract":"Versified treatises or didactic poems (manẓūmah) were a very popular genre in medieval Cairo and Damascus, although they were never considered proper poetry by theoreticians. Ibn Khaldūn's (d. 808/1406) well-known harsh criticism on this genre focused on the poor language skills of the fuqahāʼ, who, disobeying grammatical conventions, produced lengthy poems of peculiar language. These poems were derogatorily labeled as \"the poetry of jurisprudents\" (shiʻr al-fuqahāʼ). Nevertheless, the fuqahāʼ treated this genre seriously. As reflected in the biographies of fuqahāʼ, they employed the prosodic conventions of classical Arabic poetry in their own poems, and assessed these conventions in their peers' works. \r\nAs was pointed out by one of the very few researches dedicated to this genre (G. J. van Gelder, 1995), didactic poems were written mainly as an aid for teachers. However, the use of poetry in theological debates has not been investigated so far, and researchers have not been able to verify if this poetry was used merely as mnemonics, or whether it played a more important role, such as making a point or establishing an argument. \r\nThis paper aims to examine the role of didactic verses in public debates (munāẓarah), through the case-study of a very short poem allegedly written by an anonymous scholar in the 14th c. on the paradox of predetermined heresy. This poem has urged the prominent scholars of Cairo and Damascus, like the Shāfiʻī ʻAlāʼ al-Dīn al-Bājī (d. 714/ 1314) and the Ḥanbalī Ibn Taymīyah (d. 728/1328), to write eloquent and lengthy responses to it. All in all, there are eight lengthy responses, most of which reflect the rationalized argumentations of Ashʻarī kalām. \r\nAn analysis of this case-study leads us towards a better evaluation of these poems as a powerful tool in polemics. The theological arguments, which are usually very hard to grasp, are molded into rhythmic texts with a clear enthusiastic tone. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="9176166" id="refereedchaptersincollectivevolumes"><div class="js-work-strip profile--work_container" data-work-id="114728912"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/114728912/IGNAZ_GOLDZIHER_THE_FOUNDING_FATHER_OF_GESTURE_STUDIES_IN_ARABIC_AND_ISLAMIC_STUDIES"><img alt="Research paper thumbnail of IGNAZ GOLDZIHER: THE FOUNDING FATHER OF GESTURE STUDIES IN ARABIC AND ISLAMIC STUDIES" class="work-thumbnail" src="https://attachments.academia-assets.com/113223192/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/114728912/IGNAZ_GOLDZIHER_THE_FOUNDING_FATHER_OF_GESTURE_STUDIES_IN_ARABIC_AND_ISLAMIC_STUDIES">IGNAZ GOLDZIHER: THE FOUNDING FATHER OF GESTURE STUDIES IN ARABIC AND ISLAMIC STUDIES</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://biu.academia.edu/LivnatHoltzman">Livnat Holtzman</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://biu.academia.edu/MiriamOvadia">Miriam Ovadia</a></span></div><div class="wp-workCard_item"><span>Building Bridges: Ignaz Goldziher and His Correspondents, Edited by Hans-Jürgen Becker, Kinga Dévényi, Sebastian Günther, and Sabine Schmidtke (Leiden-Boston: Brill) </span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Ignaz Goldziher: The Founding Father of Gesture Studies in Arabic and Islamic Studies" delves int...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Ignaz Goldziher: The Founding Father of Gesture Studies in Arabic and Islamic Studies" delves into Goldziher's pioneering work, focusing on two key publications: "Ueber Geberden und Zeichensprache bei den Arabern" (1886) and "Zauberelemente im islamischen Gebet" (1906). Goldziher was the first to recognize the significance of physical gestures in Islamic prophetic traditions, evident in the rich information found in ḥadīth literature. His interdisciplinary approach allowed him to extract meaning from gestures, even in unexpected places like his 1920 masterpiece "Die Richtungen der islamischen Koranauslesung." Despite his groundbreaking insights, subsequent generations of scholars in Islamic and Arabic studies did not continue his research. However, Goldziher's contributions laid the foundation for gesture studies in various disciplines. While his work was recognized across disciplines, gesture studies have not flourished in Arabic and Islamic studies as they have in other fields. Goldziher's pioneering efforts make him the forefather of gesture studies in this context, with ample room for further exploration and recognition within the academic community.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ff3d08118e9417396ab0e1030bebefd3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":113223192,"asset_id":114728912,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/113223192/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="114728912"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="114728912"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 114728912; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=114728912]").text(description); $(".js-view-count[data-work-id=114728912]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 114728912; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='114728912']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 114728912, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ff3d08118e9417396ab0e1030bebefd3" } } $('.js-work-strip[data-work-id=114728912]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":114728912,"title":"IGNAZ GOLDZIHER: THE FOUNDING FATHER OF GESTURE STUDIES IN ARABIC AND ISLAMIC STUDIES","translated_title":"","metadata":{"doi":"10.1163/9789004690592_005","abstract":"Ignaz Goldziher: The Founding Father of Gesture Studies in Arabic and Islamic Studies\" delves into Goldziher's pioneering work, focusing on two key publications: \"Ueber Geberden und Zeichensprache bei den Arabern\" (1886) and \"Zauberelemente im islamischen Gebet\" (1906). Goldziher was the first to recognize the significance of physical gestures in Islamic prophetic traditions, evident in the rich information found in ḥadīth literature. His interdisciplinary approach allowed him to extract meaning from gestures, even in unexpected places like his 1920 masterpiece \"Die Richtungen der islamischen Koranauslesung.\" Despite his groundbreaking insights, subsequent generations of scholars in Islamic and Arabic studies did not continue his research. However, Goldziher's contributions laid the foundation for gesture studies in various disciplines. While his work was recognized across disciplines, gesture studies have not flourished in Arabic and Islamic studies as they have in other fields. Goldziher's pioneering efforts make him the forefather of gesture studies in this context, with ample room for further exploration and recognition within the academic community.","more_info":"This is an open access chapter distributed under the terms of the CC BY 4.0 license.","page_numbers":"79-138","publication_date":{"day":null,"month":null,"year":2024,"errors":{}},"publication_name":"Building Bridges: Ignaz Goldziher and His Correspondents, Edited by Hans-Jürgen Becker, Kinga Dévényi, Sebastian Günther, and Sabine Schmidtke (Leiden-Boston: Brill) "},"translated_abstract":"Ignaz Goldziher: The Founding Father of Gesture Studies in Arabic and Islamic Studies\" delves into Goldziher's pioneering work, focusing on two key publications: \"Ueber Geberden und Zeichensprache bei den Arabern\" (1886) and \"Zauberelemente im islamischen Gebet\" (1906). Goldziher was the first to recognize the significance of physical gestures in Islamic prophetic traditions, evident in the rich information found in ḥadīth literature. His interdisciplinary approach allowed him to extract meaning from gestures, even in unexpected places like his 1920 masterpiece \"Die Richtungen der islamischen Koranauslesung.\" Despite his groundbreaking insights, subsequent generations of scholars in Islamic and Arabic studies did not continue his research. However, Goldziher's contributions laid the foundation for gesture studies in various disciplines. While his work was recognized across disciplines, gesture studies have not flourished in Arabic and Islamic studies as they have in other fields. Goldziher's pioneering efforts make him the forefather of gesture studies in this context, with ample room for further exploration and recognition within the academic community.","internal_url":"https://www.academia.edu/114728912/IGNAZ_GOLDZIHER_THE_FOUNDING_FATHER_OF_GESTURE_STUDIES_IN_ARABIC_AND_ISLAMIC_STUDIES","translated_internal_url":"","created_at":"2024-02-10T09:58:17.138-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":900781,"coauthors_can_edit":true,"document_type":"book","co_author_tags":[{"id":41068330,"work_id":114728912,"tagging_user_id":900781,"tagged_user_id":908730,"co_author_invite_id":null,"email":"m***3@gmail.com","affiliation":"Bar-Ilan University","display_order":1,"name":"Miriam Ovadia","title":"IGNAZ GOLDZIHER: THE FOUNDING FATHER OF GESTURE STUDIES IN ARABIC AND ISLAMIC STUDIES"}],"downloadable_attachments":[{"id":113223192,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/113223192/thumbnails/1.jpg","file_name":"9789004690592_BP000004.pdf","download_url":"https://www.academia.edu/attachments/113223192/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"IGNAZ_GOLDZIHER_THE_FOUNDING_FATHER_OF_G.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/113223192/9789004690592_BP000004-libre.pdf?1712826218=\u0026response-content-disposition=attachment%3B+filename%3DIGNAZ_GOLDZIHER_THE_FOUNDING_FATHER_OF_G.pdf\u0026Expires=1732780667\u0026Signature=OhegzAwzxg772V4gRPtQP7rt7vEcse3ScacUeE9XmscHgTOiETcPcB7u8fZz~unI-mc7s9Nyk5s9nxGXAYCMTRaEbM9yNYvhE0dQqgHYCnecwy6bxQNRdd8uBbzQxPFuV-lZ2iFibjgaZ2KW27WwBF1~aDCbKzQS6-AQuOWF1tr6R~YpQJ0zwYLIEUiO4Mzg2xS33~DGGK67RcqaFtU4yLIUozZJ7~eHjJRg9~9qmegoD5zQcj-Svufd2pJZyz4f-shfKiMg-oMIw~jNd2ccne8B5WO4CWyS379aaVVJ5vLnmWltVPkImToFK7H9hgeLB~8pcfw-uF5viKIRW46sXA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"IGNAZ_GOLDZIHER_THE_FOUNDING_FATHER_OF_GESTURE_STUDIES_IN_ARABIC_AND_ISLAMIC_STUDIES","translated_slug":"","page_count":60,"language":"en","content_type":"Work","owner":{"id":900781,"first_name":"Livnat","middle_initials":"","last_name":"Holtzman","page_name":"LivnatHoltzman","domain_name":"biu","created_at":"2011-11-01T13:29:14.804-07:00","display_name":"Livnat Holtzman","url":"https://biu.academia.edu/LivnatHoltzman","email":"QmdjT3UxMVVmUXZiSy80dWlvMG9Ib1dxSGhtbW9sWjE3TTU0U0NxcUpjckRYWVNVWEM2T1B4VDBGd21UelFVNS0tcDZvc3c2d2NlbWFqL0dKaG4rWnFldz09--c1c2e281a55106f4dc1975e618dddf0380304ef4"},"attachments":[{"id":113223192,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/113223192/thumbnails/1.jpg","file_name":"9789004690592_BP000004.pdf","download_url":"https://www.academia.edu/attachments/113223192/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"IGNAZ_GOLDZIHER_THE_FOUNDING_FATHER_OF_G.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/113223192/9789004690592_BP000004-libre.pdf?1712826218=\u0026response-content-disposition=attachment%3B+filename%3DIGNAZ_GOLDZIHER_THE_FOUNDING_FATHER_OF_G.pdf\u0026Expires=1732780667\u0026Signature=OhegzAwzxg772V4gRPtQP7rt7vEcse3ScacUeE9XmscHgTOiETcPcB7u8fZz~unI-mc7s9Nyk5s9nxGXAYCMTRaEbM9yNYvhE0dQqgHYCnecwy6bxQNRdd8uBbzQxPFuV-lZ2iFibjgaZ2KW27WwBF1~aDCbKzQS6-AQuOWF1tr6R~YpQJ0zwYLIEUiO4Mzg2xS33~DGGK67RcqaFtU4yLIUozZJ7~eHjJRg9~9qmegoD5zQcj-Svufd2pJZyz4f-shfKiMg-oMIw~jNd2ccne8B5WO4CWyS379aaVVJ5vLnmWltVPkImToFK7H9hgeLB~8pcfw-uF5viKIRW46sXA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":1830,"name":"Gesture Studies","url":"https://www.academia.edu/Documents/in/Gesture_Studies"},{"id":11150,"name":"Islamic Studies","url":"https://www.academia.edu/Documents/in/Islamic_Studies"},{"id":11832,"name":"Nonverbal Communication","url":"https://www.academia.edu/Documents/in/Nonverbal_Communication"},{"id":15799,"name":"Hadith Studies","url":"https://www.academia.edu/Documents/in/Hadith_Studies"},{"id":82917,"name":"Ignaz Goldziher","url":"https://www.academia.edu/Documents/in/Ignaz_Goldziher"},{"id":886506,"name":"Wilhelm Wundt","url":"https://www.academia.edu/Documents/in/Wilhelm_Wundt"},{"id":2847211,"name":"Snouck Hurgronje","url":"https://www.academia.edu/Documents/in/Snouck_Hurgronje"},{"id":3529775,"name":"Carlo Alfonso Nallino","url":"https://www.academia.edu/Documents/in/Carlo_Alfonso_Nallino"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="113906394"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/113906394/The_Caliph_al_Q%C4%81dir_bi_ll%C4%81h_and_the_Q%C4%81dir%C4%AB_Creed"><img alt="Research paper thumbnail of The Caliph al-Qādir bi-llāh and the Qādirī Creed" class="work-thumbnail" src="https://attachments.academia-assets.com/111214203/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/113906394/The_Caliph_al_Q%C4%81dir_bi_ll%C4%81h_and_the_Q%C4%81dir%C4%AB_Creed">The Caliph al-Qādir bi-llāh and the Qādirī Creed</a></div><div class="wp-workCard_item"><span>Rulers as Authors in the Islamic World. Knowledge, Authority and Legitimacy. Edited by Maribel Fierro, Sonja Brentjes, and Tilman Seidensticker, Leiden-Boston: Brill</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The Qādirī creed (al-iʿtiqād al-qādirī) is a series of documents and books issued by the Abbasid ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The Qādirī creed (al-iʿtiqād al-qādirī) is a series of documents and books issued by the Abbasid caliph al-Qādir bi-llāh (r. 381/991-422/1031). In the years 408/1017-8 and 409/1018-9, the caliph issued two documents. In the year 420/1029, the caliph issued three books. None of these documents and books (henceforth “the Qādirī creed”) have survived. In the beginning of the 20th century, the Swiss scholar Adam Mez (d. 1917) located a concise text of 770 words in Ibn al-Jawzī’s (d. 597/1201) al-Muntaẓam fī taʼrīkh al-rusul wa-l-mulūk and identified it as the Qādirī creed (al-iʿtiqād al-qādirī). This text cites the various elements of the Sunni credo, denounces the Muʿtazilī and Shiʿi doctrines, and reflects the caliph’s commitment to Sunnism. Mez’s translation of the text was published posthumously in 1922 and translated into English in 1937. Since the publication of the text, modern scholarship has regarded it as the Qādirī creed. Moreover, al-Qādir’s authorship of this text was never questioned. The following study challenges the identification of the text as the Qādirī creed and examines al-Qādir’s alleged role as the author of the creed. Al-Qādir was indeed the eponymous author of the Qādirī creed, but his role as an author was not as exclusive as the previous studies considered. Through a large-scale reading in the sources, this study presents the interface between the religious dimension in al-Qādir’s personality and the Qādirī creed, reconstructs the content of the original Qādirī creed which is no longer extant, identifies the possible source of this creed, and analyses the text that Ibn al-Jawzī quoted, the text which was assumed to be the Qādirī creed. <br />The abbreviated text in Ibn al-Jawzī’s al-Muntaẓam is identified here as the Qādirī-Qāʾimī creed or the IQQ (initials of al-iʿtiqād al-qādirī wa-l-qāʾimī). This text was authored by an anonymous author at the request of al-Qādir’s son and successor, al-Qāʾim bi-amr Allāh (r. 422/1030-467/1075). The Qādirī creed and the IQQ were authored for different reasons. While the Qādirī creed led to an escalation in conflict in the relationships between Sunnism and Shiʿism, the IQQ version was meant to reconcile between different wings within the Sunni community, namely the Ḥanbalīs and the Ashʿarīs. These two trends of Islamic traditionalism were divided on the question of how to interpret the divine attributes (ṣifāt Allāh). The caliph al-Qāʾim summoned the disputing parties to his palace to arbitrate their doctrinal differences and forced them to sign his version of the Qādirī creed (the IQQ) as a symbol of their reconciliation.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a5c5aca65a3a9ce715e00206bed6c0c1" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":111214203,"asset_id":113906394,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/111214203/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="113906394"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="113906394"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 113906394; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=113906394]").text(description); $(".js-view-count[data-work-id=113906394]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 113906394; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='113906394']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 113906394, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "a5c5aca65a3a9ce715e00206bed6c0c1" } } $('.js-work-strip[data-work-id=113906394]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":113906394,"title":"The Caliph al-Qādir bi-llāh and the Qādirī Creed","translated_title":"","metadata":{"doi":"10.1163/9789004690615_008","abstract":"The Qādirī creed (al-iʿtiqād al-qādirī) is a series of documents and books issued by the Abbasid caliph al-Qādir bi-llāh (r. 381/991-422/1031). In the years 408/1017-8 and 409/1018-9, the caliph issued two documents. In the year 420/1029, the caliph issued three books. None of these documents and books (henceforth “the Qādirī creed”) have survived. In the beginning of the 20th century, the Swiss scholar Adam Mez (d. 1917) located a concise text of 770 words in Ibn al-Jawzī’s (d. 597/1201) al-Muntaẓam fī taʼrīkh al-rusul wa-l-mulūk and identified it as the Qādirī creed (al-iʿtiqād al-qādirī). This text cites the various elements of the Sunni credo, denounces the Muʿtazilī and Shiʿi doctrines, and reflects the caliph’s commitment to Sunnism. Mez’s translation of the text was published posthumously in 1922 and translated into English in 1937. Since the publication of the text, modern scholarship has regarded it as the Qādirī creed. Moreover, al-Qādir’s authorship of this text was never questioned. The following study challenges the identification of the text as the Qādirī creed and examines al-Qādir’s alleged role as the author of the creed. Al-Qādir was indeed the eponymous author of the Qādirī creed, but his role as an author was not as exclusive as the previous studies considered. Through a large-scale reading in the sources, this study presents the interface between the religious dimension in al-Qādir’s personality and the Qādirī creed, reconstructs the content of the original Qādirī creed which is no longer extant, identifies the possible source of this creed, and analyses the text that Ibn al-Jawzī quoted, the text which was assumed to be the Qādirī creed. \nThe abbreviated text in Ibn al-Jawzī’s al-Muntaẓam is identified here as the Qādirī-Qāʾimī creed or the IQQ (initials of al-iʿtiqād al-qādirī wa-l-qāʾimī). This text was authored by an anonymous author at the request of al-Qādir’s son and successor, al-Qāʾim bi-amr Allāh (r. 422/1030-467/1075). The Qādirī creed and the IQQ were authored for different reasons. While the Qādirī creed led to an escalation in conflict in the relationships between Sunnism and Shiʿism, the IQQ version was meant to reconcile between different wings within the Sunni community, namely the Ḥanbalīs and the Ashʿarīs. These two trends of Islamic traditionalism were divided on the question of how to interpret the divine attributes (ṣifāt Allāh). The caliph al-Qāʾim summoned the disputing parties to his palace to arbitrate their doctrinal differences and forced them to sign his version of the Qādirī creed (the IQQ) as a symbol of their reconciliation. \n","more_info":"This is an open access file distributed under the terms of the CC BY 4.0 license.","page_numbers":"143-209","publication_date":{"day":null,"month":null,"year":2024,"errors":{}},"publication_name":"Rulers as Authors in the Islamic World. Knowledge, Authority and Legitimacy. Edited by Maribel Fierro, Sonja Brentjes, and Tilman Seidensticker, Leiden-Boston: Brill"},"translated_abstract":"The Qādirī creed (al-iʿtiqād al-qādirī) is a series of documents and books issued by the Abbasid caliph al-Qādir bi-llāh (r. 381/991-422/1031). In the years 408/1017-8 and 409/1018-9, the caliph issued two documents. In the year 420/1029, the caliph issued three books. None of these documents and books (henceforth “the Qādirī creed”) have survived. In the beginning of the 20th century, the Swiss scholar Adam Mez (d. 1917) located a concise text of 770 words in Ibn al-Jawzī’s (d. 597/1201) al-Muntaẓam fī taʼrīkh al-rusul wa-l-mulūk and identified it as the Qādirī creed (al-iʿtiqād al-qādirī). This text cites the various elements of the Sunni credo, denounces the Muʿtazilī and Shiʿi doctrines, and reflects the caliph’s commitment to Sunnism. Mez’s translation of the text was published posthumously in 1922 and translated into English in 1937. Since the publication of the text, modern scholarship has regarded it as the Qādirī creed. Moreover, al-Qādir’s authorship of this text was never questioned. The following study challenges the identification of the text as the Qādirī creed and examines al-Qādir’s alleged role as the author of the creed. Al-Qādir was indeed the eponymous author of the Qādirī creed, but his role as an author was not as exclusive as the previous studies considered. Through a large-scale reading in the sources, this study presents the interface between the religious dimension in al-Qādir’s personality and the Qādirī creed, reconstructs the content of the original Qādirī creed which is no longer extant, identifies the possible source of this creed, and analyses the text that Ibn al-Jawzī quoted, the text which was assumed to be the Qādirī creed. \nThe abbreviated text in Ibn al-Jawzī’s al-Muntaẓam is identified here as the Qādirī-Qāʾimī creed or the IQQ (initials of al-iʿtiqād al-qādirī wa-l-qāʾimī). This text was authored by an anonymous author at the request of al-Qādir’s son and successor, al-Qāʾim bi-amr Allāh (r. 422/1030-467/1075). The Qādirī creed and the IQQ were authored for different reasons. While the Qādirī creed led to an escalation in conflict in the relationships between Sunnism and Shiʿism, the IQQ version was meant to reconcile between different wings within the Sunni community, namely the Ḥanbalīs and the Ashʿarīs. These two trends of Islamic traditionalism were divided on the question of how to interpret the divine attributes (ṣifāt Allāh). The caliph al-Qāʾim summoned the disputing parties to his palace to arbitrate their doctrinal differences and forced them to sign his version of the Qādirī creed (the IQQ) as a symbol of their reconciliation. 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book chapter previously published in The Oxford Handbook of Islamic Th...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This is a translation of a book chapter previously published in The Oxford Handbook of Islamic Theology. <br />“The Miḥna of Ibn ʿAqīl (d. 513/1119) and the Fitnat Ibn al-Qushayrī (d. 514/1120), in: Sabine Schmidtke (ed.), The Oxford Handbook of Islamic Theology (London: Oxford University Press, 2016), pp. 660-678.  <br />I am grateful to the translator Dr. Usama Shafi' al-Sayyid for translating my work.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e49594a416221cec4c2a885ab7d1c41e" class="wp-workCard--action" rel="nofollow" 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Studies","url":"https://www.academia.edu/Documents/in/Islamic_Studies"},{"id":29777,"name":"Free Will and Moral Responsibility","url":"https://www.academia.edu/Documents/in/Free_Will_and_Moral_Responsibility"},{"id":59854,"name":"Islamic Theology","url":"https://www.academia.edu/Documents/in/Islamic_Theology"},{"id":80338,"name":"Ibn Taymiyya","url":"https://www.academia.edu/Documents/in/Ibn_Taymiyya"},{"id":253390,"name":"Free will and determinism debate","url":"https://www.academia.edu/Documents/in/Free_will_and_determinism_debate"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="38212755"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/38212755/On_Divine_Aboveness_al_Fawqiyya_The_Development_of_Rationalized_%E1%B8%A4ad%C4%ABth_Based_Argumentations_in_Islamic_Theology"><img alt="Research paper thumbnail of On Divine Aboveness (al-Fawqiyya): The Development of Rationalized Ḥadīth- Based Argumentations in Islamic Theology" class="work-thumbnail" src="https://attachments.academia-assets.com/64276409/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/38212755/On_Divine_Aboveness_al_Fawqiyya_The_Development_of_Rationalized_%E1%B8%A4ad%C4%ABth_Based_Argumentations_in_Islamic_Theology">On Divine Aboveness (al-Fawqiyya): The Development of Rationalized Ḥadīth- Based Argumentations in Islamic Theology</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://biu.academia.edu/LivnatHoltzman">Livnat Holtzman</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://biu.academia.edu/MiriamOvadia">Miriam Ovadia</a></span></div><div class="wp-workCard_item"><span>Rationalization in Religions Judaism, Christianity and Islam</span><span>, 2018</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This article follows milestones in the development, from the ninth to fourteenth centuries, of th...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This article follows milestones in the development, from the ninth to fourteenth centuries, of the arsenal of arguments on God’s aboveness, His throne and His directionality. Although God’s aboveness is but one component of the theological debate on God’s attributes, this theme drew the attention of the entire spectrum of scholars. Its centrality is demonstrated in the writings of the traditionalists, but theologians of strong rationalistic tendencies, too, notwithstanding their fundamental approach of criticizing and even discrediting theological ḥadīths, did not ignore the ultra-traditionalistic texts drawn from the Ḥadīth material. And so, even as the traditionalists gladly adopted kalāmic vehicles to defend their tenets, the rationalists were equally informed of the traditionalistic curriculum and in fact were well read in this material. George Makdisi has convincingly shown throughout his oeuvre that there were no clear-cut boundaries between the early traditionalist and rationalist intelligentsias: Both shared the same education; their discussions often overlapped; and both were intimately familiar with the transmitted sources. The present article, inspired by Makdisi’s scholarship, aims to examine further this diffusion of ideas between the two sharply distinguished poles of Islamic theology through the lens of the concept of fawqiyya. The first part presents different topoi of God’s aboveness as reflected in the Ḥadīth material and outlines the didactic narrative that flourished in the ultra-traditionalistic literature. The second part presents the rationalistic concepts of God’s supposed location and directionality, which were mainly based on Qurʾānic verses and kalāmic doctrines. The debates within the rationalistic circles took place in parallel to the activities of the traditionalists and hence triggered and enriched the discussions. The third part of the article concentrates on Ash ʿ arite theologians who drew upon the Ḥadīth literature in conceptualizing a set of arguments, at once semi-traditionalistic and semi-rationalistic, that blended rationalistic ideas and methods into traditionalism. The fourth and final part of the article sheds light on the prominent trend in the later, more developed traditionalistic views, as reflected in the writings of authors from the Mamluk period. These authors made a substantial contribution to the theological debate.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c614fa49f8b5d94868876d01ca7b5c5a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64276409,"asset_id":38212755,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64276409/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38212755"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38212755"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38212755; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38212755]").text(description); $(".js-view-count[data-work-id=38212755]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38212755; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38212755']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 38212755, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "c614fa49f8b5d94868876d01ca7b5c5a" } } $('.js-work-strip[data-work-id=38212755]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38212755,"title":"On Divine Aboveness (al-Fawqiyya): The Development of Rationalized Ḥadīth- Based Argumentations in Islamic Theology","translated_title":"","metadata":{"doi":"10.1515/9783110446395-014","abstract":"This article follows milestones in the development, from the ninth to fourteenth centuries, of the arsenal of arguments on God’s aboveness, His throne and His directionality. Although God’s aboveness is but one component of the theological debate on God’s attributes, this theme drew the attention of the entire spectrum of scholars. Its centrality is demonstrated in the writings of the traditionalists, but theologians of strong rationalistic tendencies, too, notwithstanding their fundamental approach of criticizing and even discrediting theological ḥadīths, did not ignore the ultra-traditionalistic texts drawn from the Ḥadīth material. And so, even as the traditionalists gladly adopted kalāmic vehicles to defend their tenets, the rationalists were equally informed of the traditionalistic curriculum and in fact were well read in this material. George Makdisi has convincingly shown throughout his oeuvre that there were no clear-cut boundaries between the early traditionalist and rationalist intelligentsias: Both shared the same education; their discussions often overlapped; and both were intimately familiar with the transmitted sources. The present article, inspired by Makdisi’s scholarship, aims to examine further this diffusion of ideas between the two sharply distinguished poles of Islamic theology through the lens of the concept of fawqiyya. The first part presents different topoi of God’s aboveness as reflected in the Ḥadīth material and outlines the didactic narrative that flourished in the ultra-traditionalistic literature. The second part presents the rationalistic concepts of God’s supposed location and directionality, which were mainly based on Qurʾānic verses and kalāmic doctrines. The debates within the rationalistic circles took place in parallel to the activities of the traditionalists and hence triggered and enriched the discussions. The third part of the article concentrates on Ash ʿ arite theologians who drew upon the Ḥadīth literature in conceptualizing a set of arguments, at once semi-traditionalistic and semi-rationalistic, that blended rationalistic ideas and methods into traditionalism. 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Its centrality is demonstrated in the writings of the traditionalists, but theologians of strong rationalistic tendencies, too, notwithstanding their fundamental approach of criticizing and even discrediting theological ḥadīths, did not ignore the ultra-traditionalistic texts drawn from the Ḥadīth material. And so, even as the traditionalists gladly adopted kalāmic vehicles to defend their tenets, the rationalists were equally informed of the traditionalistic curriculum and in fact were well read in this material. George Makdisi has convincingly shown throughout his oeuvre that there were no clear-cut boundaries between the early traditionalist and rationalist intelligentsias: Both shared the same education; their discussions often overlapped; and both were intimately familiar with the transmitted sources. The present article, inspired by Makdisi’s scholarship, aims to examine further this diffusion of ideas between the two sharply distinguished poles of Islamic theology through the lens of the concept of fawqiyya. The first part presents different topoi of God’s aboveness as reflected in the Ḥadīth material and outlines the didactic narrative that flourished in the ultra-traditionalistic literature. The second part presents the rationalistic concepts of God’s supposed location and directionality, which were mainly based on Qurʾānic verses and kalāmic doctrines. The debates within the rationalistic circles took place in parallel to the activities of the traditionalists and hence triggered and enriched the discussions. The third part of the article concentrates on Ash ʿ arite theologians who drew upon the Ḥadīth literature in conceptualizing a set of arguments, at once semi-traditionalistic and semi-rationalistic, that blended rationalistic ideas and methods into traditionalism. The fourth and final part of the article sheds light on the prominent trend in the later, more developed traditionalistic views, as reflected in the writings of authors from the Mamluk period. These authors made a substantial contribution to the theological debate.","internal_url":"https://www.academia.edu/38212755/On_Divine_Aboveness_al_Fawqiyya_The_Development_of_Rationalized_%E1%B8%A4ad%C4%ABth_Based_Argumentations_in_Islamic_Theology","translated_internal_url":"","created_at":"2019-01-24T06:21:23.881-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":900781,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[{"id":32232507,"work_id":38212755,"tagging_user_id":900781,"tagged_user_id":908730,"co_author_invite_id":null,"email":"m***3@gmail.com","affiliation":"Bar-Ilan University","display_order":1,"name":"Miriam Ovadia","title":"On Divine Aboveness (al-Fawqiyya): The Development of Rationalized Ḥadīth- Based Argumentations in Islamic Theology"}],"downloadable_attachments":[{"id":64276409,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64276409/thumbnails/1.jpg","file_name":"06. 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The many literary sources about his life report that people from all over the Mamluk sultanate and beyond it, whether educated or lay, had easily accessed shaykh al-islām (Ibn Taymiyya’s honorific title) to seek his learned opinion in matters of practice and dogma. The educated sent him letters (later recorded, so we believe, in Majmūʿ al-Fatāwā, the massive collection of his responsa) and attended his majālis (study-sessions). In contrast, the laymen or commoners (al-ʿāmma) approached him directly asking for his opinion on miscellaneous matters of ritual, daily conduct and dogma. Some of these communications were preserved in the fatāwā that Ibn Taymiyya authored for the sake of the many who eagerly embraced his advice and learned opinion. In addition, Ibn Taymiyya’s disciples and contemporaries documented part of the oral and written exchange between him and his admirers. However, it is likely that most of these dynamic everyday exchanges that lasted for decades were never recorded.Ibn Taymiyya’s accessibility and more so, his tolerance towards the questions of the public stood in contrast to the approach that prevailed among the members of the religious establishment(henceforth, the ʿulamāʼ) in Damascus and Cairo.  Both Ibn Taymiyya and the other ʿulamāʼ answered questions on matters of practice. However, unlike the other ʿulamāʾ who refrained from addressing theological issues, Ibn Taymiyya also answered theological questions. In this respect he stood out among his contemporaries. The traditionalistic ʿulamāʼ were either indifferent to or uninformed of speculative theology (kalām) and philosophy. The rationalistic ʿulamāʼ, those who were well read in Ashʿarite kalām, believed that the domain of theology and philosophy should remain inaccessible to the public, whether laymen or the more educated elite. The Shāfiʿite-Ashʿarite contemporaries of Ibn Taymiyya severely criticized him for his tolerant approach towards theology and philosophy, an approach which he transmitted to his foremost disciple, Ibn Qayyim al-Jawziyya (d. 750/1350).We claim that the approach of both master and disciple to theological questions is associated with the revival of the myth of Abū Razīn al-ʿUqaylī, the Bedouin who dared ask the Prophet questions on various theological matters. Both Ibn Taymiyya and Ibn Qayyim al-Jawziyya (henceforth, the later Ḥanbalites) presented Abū Razīn as a symbol of piety in their polemic with the Ashʿarites. In the following pages, we argue that the myth of Abū Razīn served two purposes: first, this myth justified Ibn Taymiyya’s enthusiasm to educate the public by answering their questions on theological matters; second, by recounting this myth the later Ḥanbalites conveyed the message that asking theological questions was a welcome and desired activity that complied with the spirit of the authentic Islam of the Prophet and al-salaf al-ṣāliḥ (the pious and worthy ancestors of Sunnite Islam). Consequently, prohibiting the public from asking such questions contradicted the Prophetic ethos. <br /><br />Ibn Taymiyya’s unique approach of never shying away from answering people’s theological questions and providing them with answers is the core of the present article. This article comprises four parts: the first part presents the textual roots of the intolerant approach towards questions later to be embodied in the theological formula of bi-lā kayfa (literally, ‘without asking how’). This formula that was habitually added to every anthropomorphic description of God in the Quran and the Hadith, denied the possibility of inquiring about the modality of the divine attributes (ṣifāt Allāh). Used by both the traditionalists and the Ashʿarites with a slight difference in meaning, the bi-lā kayfa had its roots in aḥādīth which recorded the Prophet’s intolerance to questions. In addition, this formula was sourced in anecdotes describing the first generations of traditionalistic scholars practicing the same intolerance towards questions. The second part of the article presents the ḥadīth of Abū Razīn al-ʿUqaylī as a dramatic contrast to the bi-lā kayfa approach and Ibn Qayyim al-Jawziyya’s efforts to insert this ḥadīth in the traditionalistic curriculum. The third part examines the myth of Abū Razīn as reflected in the polemic between the Ashʿarites and the later Ḥanbalites. The fourth part concludes this article with two questions that were directed at Ibn Taymiyya. This concluding part examines Ibn Taymiyya’s methodological approach to questions of both lay and educated men. <br />  <br />The later Ḥanbalites presented Abū Razīn as a role model, using the material attributed to him precisely against the Ashʿarite version of the bi-lā kayfa formula. The theological questions that this article considers pertain to the much discussed topic of anthropomorphism (tashbīh) in Islam as reflected in several problematic texts in the Quran and the Hadith. Ibn Taymiyya dedicated the lion’s share of his theological oeuvre to this topic.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f1aa80b5cdeb8f7cb43184f0dfb868aa" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64294758,"asset_id":36710331,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64294758/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36710331"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36710331"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36710331; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36710331]").text(description); $(".js-view-count[data-work-id=36710331]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36710331; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36710331']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 36710331, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "f1aa80b5cdeb8f7cb43184f0dfb868aa" } } $('.js-work-strip[data-work-id=36710331]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":36710331,"title":"THE BEDOUIN WHO ASKED QUESTIONS: THE LATER ḤANBALITES AND THE REVIVAL OF THE MYTH OF ABŪ RAZĪN AL-ʿUQAYLĪ","translated_title":"","metadata":{"abstract":"One of the many merits of the influential Ḥanbalite scholar and activist Taqī al-Dīn Aḥmad ibn Taymiyya (d. 728/1328) was his accessibility. The many literary sources about his life report that people from all over the Mamluk sultanate and beyond it, whether educated or lay, had easily accessed shaykh al-islām (Ibn Taymiyya’s honorific title) to seek his learned opinion in matters of practice and dogma. The educated sent him letters (later recorded, so we believe, in Majmūʿ al-Fatāwā, the massive collection of his responsa) and attended his majālis (study-sessions). In contrast, the laymen or commoners (al-ʿāmma) approached him directly asking for his opinion on miscellaneous matters of ritual, daily conduct and dogma. Some of these communications were preserved in the fatāwā that Ibn Taymiyya authored for the sake of the many who eagerly embraced his advice and learned opinion. In addition, Ibn Taymiyya’s disciples and contemporaries documented part of the oral and written exchange between him and his admirers. However, it is likely that most of these dynamic everyday exchanges that lasted for decades were never recorded.Ibn Taymiyya’s accessibility and more so, his tolerance towards the questions of the public stood in contrast to the approach that prevailed among the members of the religious establishment(henceforth, the ʿulamāʼ) in Damascus and Cairo. Both Ibn Taymiyya and the other ʿulamāʼ answered questions on matters of practice. However, unlike the other ʿulamāʾ who refrained from addressing theological issues, Ibn Taymiyya also answered theological questions. In this respect he stood out among his contemporaries. The traditionalistic ʿulamāʼ were either indifferent to or uninformed of speculative theology (kalām) and philosophy. The rationalistic ʿulamāʼ, those who were well read in Ashʿarite kalām, believed that the domain of theology and philosophy should remain inaccessible to the public, whether laymen or the more educated elite. The Shāfiʿite-Ashʿarite contemporaries of Ibn Taymiyya severely criticized him for his tolerant approach towards theology and philosophy, an approach which he transmitted to his foremost disciple, Ibn Qayyim al-Jawziyya (d. 750/1350).We claim that the approach of both master and disciple to theological questions is associated with the revival of the myth of Abū Razīn al-ʿUqaylī, the Bedouin who dared ask the Prophet questions on various theological matters. Both Ibn Taymiyya and Ibn Qayyim al-Jawziyya (henceforth, the later Ḥanbalites) presented Abū Razīn as a symbol of piety in their polemic with the Ashʿarites. In the following pages, we argue that the myth of Abū Razīn served two purposes: first, this myth justified Ibn Taymiyya’s enthusiasm to educate the public by answering their questions on theological matters; second, by recounting this myth the later Ḥanbalites conveyed the message that asking theological questions was a welcome and desired activity that complied with the spirit of the authentic Islam of the Prophet and al-salaf al-ṣāliḥ (the pious and worthy ancestors of Sunnite Islam). Consequently, prohibiting the public from asking such questions contradicted the Prophetic ethos. \n\nIbn Taymiyya’s unique approach of never shying away from answering people’s theological questions and providing them with answers is the core of the present article. This article comprises four parts: the first part presents the textual roots of the intolerant approach towards questions later to be embodied in the theological formula of bi-lā kayfa (literally, ‘without asking how’). This formula that was habitually added to every anthropomorphic description of God in the Quran and the Hadith, denied the possibility of inquiring about the modality of the divine attributes (ṣifāt Allāh). Used by both the traditionalists and the Ashʿarites with a slight difference in meaning, the bi-lā kayfa had its roots in aḥādīth which recorded the Prophet’s intolerance to questions. In addition, this formula was sourced in anecdotes describing the first generations of traditionalistic scholars practicing the same intolerance towards questions. The second part of the article presents the ḥadīth of Abū Razīn al-ʿUqaylī as a dramatic contrast to the bi-lā kayfa approach and Ibn Qayyim al-Jawziyya’s efforts to insert this ḥadīth in the traditionalistic curriculum. The third part examines the myth of Abū Razīn as reflected in the polemic between the Ashʿarites and the later Ḥanbalites. The fourth part concludes this article with two questions that were directed at Ibn Taymiyya. This concluding part examines Ibn Taymiyya’s methodological approach to questions of both lay and educated men. \n \nThe later Ḥanbalites presented Abū Razīn as a role model, using the material attributed to him precisely against the Ashʿarite version of the bi-lā kayfa formula. The theological questions that this article considers pertain to the much discussed topic of anthropomorphism (tashbīh) in Islam as reflected in several problematic texts in the Quran and the Hadith. Ibn Taymiyya dedicated the lion’s share of his theological oeuvre to this topic.\n","more_info":"Abdelkader Al Ghouz (ed.), Islamic Philosophy from the 12th to the 14th Century (Bonn University Press bei V\u0026R unipress, 2018)","page_numbers":"431-468","publication_name":"Abdelkader Al Ghouz (ed.), Islamic Philosophy from the 12th to the 14th Century (Bonn University Press bei V\u0026R unipress, 2018)"},"translated_abstract":"One of the many merits of the influential Ḥanbalite scholar and activist Taqī al-Dīn Aḥmad ibn Taymiyya (d. 728/1328) was his accessibility. The many literary sources about his life report that people from all over the Mamluk sultanate and beyond it, whether educated or lay, had easily accessed shaykh al-islām (Ibn Taymiyya’s honorific title) to seek his learned opinion in matters of practice and dogma. The educated sent him letters (later recorded, so we believe, in Majmūʿ al-Fatāwā, the massive collection of his responsa) and attended his majālis (study-sessions). In contrast, the laymen or commoners (al-ʿāmma) approached him directly asking for his opinion on miscellaneous matters of ritual, daily conduct and dogma. Some of these communications were preserved in the fatāwā that Ibn Taymiyya authored for the sake of the many who eagerly embraced his advice and learned opinion. In addition, Ibn Taymiyya’s disciples and contemporaries documented part of the oral and written exchange between him and his admirers. However, it is likely that most of these dynamic everyday exchanges that lasted for decades were never recorded.Ibn Taymiyya’s accessibility and more so, his tolerance towards the questions of the public stood in contrast to the approach that prevailed among the members of the religious establishment(henceforth, the ʿulamāʼ) in Damascus and Cairo. Both Ibn Taymiyya and the other ʿulamāʼ answered questions on matters of practice. However, unlike the other ʿulamāʾ who refrained from addressing theological issues, Ibn Taymiyya also answered theological questions. In this respect he stood out among his contemporaries. The traditionalistic ʿulamāʼ were either indifferent to or uninformed of speculative theology (kalām) and philosophy. The rationalistic ʿulamāʼ, those who were well read in Ashʿarite kalām, believed that the domain of theology and philosophy should remain inaccessible to the public, whether laymen or the more educated elite. The Shāfiʿite-Ashʿarite contemporaries of Ibn Taymiyya severely criticized him for his tolerant approach towards theology and philosophy, an approach which he transmitted to his foremost disciple, Ibn Qayyim al-Jawziyya (d. 750/1350).We claim that the approach of both master and disciple to theological questions is associated with the revival of the myth of Abū Razīn al-ʿUqaylī, the Bedouin who dared ask the Prophet questions on various theological matters. Both Ibn Taymiyya and Ibn Qayyim al-Jawziyya (henceforth, the later Ḥanbalites) presented Abū Razīn as a symbol of piety in their polemic with the Ashʿarites. In the following pages, we argue that the myth of Abū Razīn served two purposes: first, this myth justified Ibn Taymiyya’s enthusiasm to educate the public by answering their questions on theological matters; second, by recounting this myth the later Ḥanbalites conveyed the message that asking theological questions was a welcome and desired activity that complied with the spirit of the authentic Islam of the Prophet and al-salaf al-ṣāliḥ (the pious and worthy ancestors of Sunnite Islam). Consequently, prohibiting the public from asking such questions contradicted the Prophetic ethos. \n\nIbn Taymiyya’s unique approach of never shying away from answering people’s theological questions and providing them with answers is the core of the present article. This article comprises four parts: the first part presents the textual roots of the intolerant approach towards questions later to be embodied in the theological formula of bi-lā kayfa (literally, ‘without asking how’). This formula that was habitually added to every anthropomorphic description of God in the Quran and the Hadith, denied the possibility of inquiring about the modality of the divine attributes (ṣifāt Allāh). Used by both the traditionalists and the Ashʿarites with a slight difference in meaning, the bi-lā kayfa had its roots in aḥādīth which recorded the Prophet’s intolerance to questions. In addition, this formula was sourced in anecdotes describing the first generations of traditionalistic scholars practicing the same intolerance towards questions. The second part of the article presents the ḥadīth of Abū Razīn al-ʿUqaylī as a dramatic contrast to the bi-lā kayfa approach and Ibn Qayyim al-Jawziyya’s efforts to insert this ḥadīth in the traditionalistic curriculum. The third part examines the myth of Abū Razīn as reflected in the polemic between the Ashʿarites and the later Ḥanbalites. The fourth part concludes this article with two questions that were directed at Ibn Taymiyya. This concluding part examines Ibn Taymiyya’s methodological approach to questions of both lay and educated men. \n \nThe later Ḥanbalites presented Abū Razīn as a role model, using the material attributed to him precisely against the Ashʿarite version of the bi-lā kayfa formula. The theological questions that this article considers pertain to the much discussed topic of anthropomorphism (tashbīh) in Islam as reflected in several problematic texts in the Quran and the Hadith. Ibn Taymiyya dedicated the lion’s share of his theological oeuvre to this topic.\n","internal_url":"https://www.academia.edu/36710331/THE_BEDOUIN_WHO_ASKED_QUESTIONS_THE_LATER_%E1%B8%A4ANBALITES_AND_THE_REVIVAL_OF_THE_MYTH_OF_AB%C5%AA_RAZ%C4%AAN_AL_%CA%BFUQAYL%C4%AA","translated_internal_url":"","created_at":"2018-05-24T22:35:53.695-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":900781,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":64294758,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64294758/thumbnails/1.jpg","file_name":"9783847009009.1.431.pdf","download_url":"https://www.academia.edu/attachments/64294758/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"THE_BEDOUIN_WHO_ASKED_QUESTIONS_THE_LATE.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64294758/9783847009009.1.431-libre.pdf?1598591650=\u0026response-content-disposition=attachment%3B+filename%3DTHE_BEDOUIN_WHO_ASKED_QUESTIONS_THE_LATE.pdf\u0026Expires=1732723081\u0026Signature=QijBmcThcoEa8wtlogHYgqpeosLUQ3taheeh1lneOh0Y~sPjh2SSRmZp4uhuTDKzY~ECBWxAxKFojt95FU-3~e7x35ETnPkYxKgvceKGn6UejkEhXUvI7LVMiGbXC01Yain3EozZCWMkJCdnb~wYPNCo01kpppTKvXQ9FLgivuYOxIds23gus6557JTagqPBM1mbKhUGxoSUywjRB8Hv4w8hyUlKIPD31NaQUnX5Mpof~g-8iuVsiiCuIS4HkK3Kpouddyrej1nzFuUR3Dz-pURkW9h3O1vaUFUrIvmiDl8Azca-noKVKks4L4HmyAkG8wUITtEn-pvEyeXihyFCww__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"THE_BEDOUIN_WHO_ASKED_QUESTIONS_THE_LATER_ḤANBALITES_AND_THE_REVIVAL_OF_THE_MYTH_OF_ABŪ_RAZĪN_AL_ʿUQAYLĪ","translated_slug":"","page_count":45,"language":"en","content_type":"Work","owner":{"id":900781,"first_name":"Livnat","middle_initials":"","last_name":"Holtzman","page_name":"LivnatHoltzman","domain_name":"biu","created_at":"2011-11-01T13:29:14.804-07:00","display_name":"Livnat Holtzman","url":"https://biu.academia.edu/LivnatHoltzman"},"attachments":[{"id":64294758,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64294758/thumbnails/1.jpg","file_name":"9783847009009.1.431.pdf","download_url":"https://www.academia.edu/attachments/64294758/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"THE_BEDOUIN_WHO_ASKED_QUESTIONS_THE_LATE.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64294758/9783847009009.1.431-libre.pdf?1598591650=\u0026response-content-disposition=attachment%3B+filename%3DTHE_BEDOUIN_WHO_ASKED_QUESTIONS_THE_LATE.pdf\u0026Expires=1732723081\u0026Signature=QijBmcThcoEa8wtlogHYgqpeosLUQ3taheeh1lneOh0Y~sPjh2SSRmZp4uhuTDKzY~ECBWxAxKFojt95FU-3~e7x35ETnPkYxKgvceKGn6UejkEhXUvI7LVMiGbXC01Yain3EozZCWMkJCdnb~wYPNCo01kpppTKvXQ9FLgivuYOxIds23gus6557JTagqPBM1mbKhUGxoSUywjRB8Hv4w8hyUlKIPD31NaQUnX5Mpof~g-8iuVsiiCuIS4HkK3Kpouddyrej1nzFuUR3Dz-pURkW9h3O1vaUFUrIvmiDl8Azca-noKVKks4L4HmyAkG8wUITtEn-pvEyeXihyFCww__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":5675,"name":"Kalam (Islamic Theology)","url":"https://www.academia.edu/Documents/in/Kalam_Islamic_Theology_"},{"id":11150,"name":"Islamic Studies","url":"https://www.academia.edu/Documents/in/Islamic_Studies"},{"id":59854,"name":"Islamic Theology","url":"https://www.academia.edu/Documents/in/Islamic_Theology"}],"urls":[]}, dispatcherData: dispatcherData }); 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","page_numbers":"422-448","publication_date":{"day":null,"month":null,"year":2017,"errors":{}},"publication_name":"האסלאם- היסטוריה, דת, תרבות"},"translated_abstract":" פרק בספר החדש \"האסלאם- היסטוריה, דת, תרבות\" בעריכת מאיר בר-אשר ומאיר חטינה \r\nLivnat Holtzman, \"Islamic Theology\" In: Meir Bar-Asher and Meir Hatina (eds.), Islam: History, Religion, Culture (Jerusalem: Magnes Press, 2017), pp. 422-448 (in Hebrew). 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Ed. Andrew Rippin. New York: Oxford University Press, March 2015 http://www.oxfordbibliographies.com/view/document/obo-9780195390155/obo-9780195390155-0210.xml?rskey=e2phQD&result=1&q=hanbalis#firstMatch</span><span>, Mar 12, 2015</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Hanbalis (the plural form in Arabic is Hanabila) are the adherents of the fourth Sunni school of ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Hanbalis (the plural form in Arabic is Hanabila) are the adherents of the fourth Sunni school of law that bases its legal and theological thought on the teachings of Ahmad ibn Hanbal (d. AH 241/855 CE), a devout traditionist who lived in ʿAbbasid Baghdad, and clashed with the authorities who espoused the rationalistic dogma. Ibn Hanbal and his followers emerged as the proponents of strict traditionalism and scripturalism, and they spread their messages in broad-based classes dedicated to Hadith transmission. Their classes attracted many laymen, and gradually Hanbali adherents established a power base in Baghdad. A few decades after the clash between Ibn Hanbal and the state authorities (in the event called the mihna), the Hanbalis emerged as a powerful political group with close ties with the ʿAbbasid state. Their connection with the state authorities allowed the Hanbali activists to rule the Baghdadian street, and they succeeded in inciting the mob to attack targets such as taverns and brothels according to the Hanbali agenda. Theology also played a prominent role in Hanbali activism: The clashes between the rationalistic Ashʿaris and the traditionalistic Hanbalis were part of the political climate in 11th-century Baghdad. Political activities aside, Hanbali scholars, who did not necessarily participate in these clashes, produced refined theological writings. Hanbalis were often depicted in the historical sources of the 9th to the 14th centuries as hostile to rationalistic or speculative theology (kalam)—mainly represented by the Muʿtazilis—and to forms of extreme Sufism. However, Hanbali authors wrote sophisticated works on speculative theology and Sufism, thus creating a new form of traditionalistic-rationalistic theology. The trend of higher Hanbali thought continued in the second most important center of Hanbalism, Mamluk Damascus (see the Oxford Bibliographies article “*Ibn Taymiyya[obo-9780195390155-0150]*” by Jon Hoover). Hanbali activism and Hanbali theology took modern form with the appearance of Wahhabism. This modern form is not discussed here. For this, see the Oxford Bibliographies Online articles “*Salafism[obo-9780195390155-0070]*” by Jonathan A. C. Brown and “*Arab-Salafism[obo-9780195390155-0139]*” by David Commins. As a school of law, Hanbalism in its later phase (the 13th century onward) was a mixture of strict adherence to the textual sources of the law (namely, the Qur’an and the Sunna) and flexibility in applying independent juristic reasoning (ijtihad) in areas that the scriptures did not cover. This trend, and in particular the emphasis laid on the rejection of taqlid (imitating the opinions of prominent scholars), ripened in the writings of Ibn Taymiyya (d. AH 728/1328 CE). This entry covers the Hanbali school of law and theology only between the 9th and 14th centuries. In this entry, “traditionist” and its plural form denote Hadith transmitters (muhaddith pl. muhaddithun), while “traditionalist” and its plural form are reserved for scholars whose main body of theological teachings relied on Hadith, but who were not necessarily Hadith transmitters. The adjective “traditionalistic” denotes teachings, argumentations, trends, and works that voice the worldview of the traditionalists.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d3d2281b3e71059e3fc690d0ae92d23e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64294767,"asset_id":8923458,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64294767/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="8923458"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="8923458"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 8923458; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=8923458]").text(description); $(".js-view-count[data-work-id=8923458]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 8923458; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='8923458']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 8923458, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d3d2281b3e71059e3fc690d0ae92d23e" } } $('.js-work-strip[data-work-id=8923458]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":8923458,"title":"“Ḥanbalīs” ","translated_title":"","metadata":{"abstract":"Hanbalis (the plural form in Arabic is Hanabila) are the adherents of the fourth Sunni school of law that bases its legal and theological thought on the teachings of Ahmad ibn Hanbal (d. 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This trend, and in particular the emphasis laid on the rejection of taqlid (imitating the opinions of prominent scholars), ripened in the writings of Ibn Taymiyya (d. AH 728/1328 CE). This entry covers the Hanbali school of law and theology only between the 9th and 14th centuries. In this entry, “traditionist” and its plural form denote Hadith transmitters (muhaddith pl. muhaddithun), while “traditionalist” and its plural form are reserved for scholars whose main body of theological teachings relied on Hadith, but who were not necessarily Hadith transmitters. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="4548875"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/4548875/The_Mihna_of_Ibn_%CA%BFAq%C4%ABl_d_513_1119_and_the_Fitnat_Ibn_al_Qushayr%C4%AB_d_514_1120_"><img alt="Research paper thumbnail of The Mihna of Ibn ʿAqīl (d. 513/1119) and the Fitnat Ibn al-Qushayrī (d. 514/1120)" class="work-thumbnail" src="https://attachments.academia-assets.com/64294788/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/4548875/The_Mihna_of_Ibn_%CA%BFAq%C4%ABl_d_513_1119_and_the_Fitnat_Ibn_al_Qushayr%C4%AB_d_514_1120_">The Mihna of Ibn ʿAqīl (d. 513/1119) and the Fitnat Ibn al-Qushayrī (d. 514/1120)</a></div><div class="wp-workCard_item"><span>Sabine Schmidtke (ed.), The Oxford Handbook of Islamic Theology, Oxford University Press 2016 </span><span>, Jun 20, 2014</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The mihna of Ibn ʿAqīl (d. 513/1119) and the fitnat Ibn al-Qushayrī (d. 514/1120)—two major event...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The mihna of Ibn ʿAqīl (d. 513/1119) and the fitnat Ibn al-Qushayrī (d. 514/1120)—two major events that took place in 11th century Baghdad—mark the victory of traditionalist Islam over rationalist Islam, and as such are considered as part of “the Sunni Revival”. The article unfolds the political, social, and doctrinal factors that led to these events, while focusing on the role of the leader of the Baghdadian Hanbalīs, the sharīf Abū Jaʿfar al-Hāshimī (d. 470/1077-8) in orchestrating the events. The first section of the article summarizes Ibn ʿAqīl’s mihna based on George Makdisi’s scholarly work, and also provides a limited-scale reading in the primary sources. The second section offers new insights on the fitnat Ibn al-Qushayrī based on a close reading of the primary sources, and a survey of recently published researches.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="29d12b75ea5bcac68ef1b4b1e7fbc926" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64294788,"asset_id":4548875,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64294788/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="4548875"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="4548875"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 4548875; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=4548875]").text(description); $(".js-view-count[data-work-id=4548875]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 4548875; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='4548875']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 4548875, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "29d12b75ea5bcac68ef1b4b1e7fbc926" } } $('.js-work-strip[data-work-id=4548875]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":4548875,"title":"The Mihna of Ibn ʿAqīl (d. 513/1119) and the Fitnat Ibn al-Qushayrī (d. 514/1120)","translated_title":"","metadata":{"abstract":"The mihna of Ibn ʿAqīl (d. 513/1119) and the fitnat Ibn al-Qushayrī (d. 514/1120)—two major events that took place in 11th century Baghdad—mark the victory of traditionalist Islam over rationalist Islam, and as such are considered as part of “the Sunni Revival”. The article unfolds the political, social, and doctrinal factors that led to these events, while focusing on the role of the leader of the Baghdadian Hanbalīs, the sharīf Abū Jaʿfar al-Hāshimī (d. 470/1077-8) in orchestrating the events. The first section of the article summarizes Ibn ʿAqīl’s mihna based on George Makdisi’s scholarly work, and also provides a limited-scale reading in the primary sources. The second section offers new insights on the fitnat Ibn al-Qushayrī based on a close reading of the primary sources, and a survey of recently published researches.","more_info":"This is an author's copy. For the final copy, please refer to http://www.oxfordhandbooks.com/view/10.1093/oxfordhb/9780199696703.001.0001/oxfordhb-9780199696703-e-026?rskey=wrWG5p\u0026result=1","publication_date":{"day":20,"month":6,"year":2014,"errors":{}},"publication_name":"Sabine Schmidtke (ed.), The Oxford Handbook of Islamic Theology, Oxford University Press 2016 "},"translated_abstract":"The mihna of Ibn ʿAqīl (d. 513/1119) and the fitnat Ibn al-Qushayrī (d. 514/1120)—two major events that took place in 11th century Baghdad—mark the victory of traditionalist Islam over rationalist Islam, and as such are considered as part of “the Sunni Revival”. The article unfolds the political, social, and doctrinal factors that led to these events, while focusing on the role of the leader of the Baghdadian Hanbalīs, the sharīf Abū Jaʿfar al-Hāshimī (d. 470/1077-8) in orchestrating the events. 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The second section offers new insights on the fitnat Ibn al-Qushayrī based on a close reading of the primary sources, and a survey of recently published researches.","internal_url":"https://www.academia.edu/4548875/The_Mihna_of_Ibn_%CA%BFAq%C4%ABl_d_513_1119_and_the_Fitnat_Ibn_al_Qushayr%C4%AB_d_514_1120_","translated_internal_url":"","created_at":"2013-09-21T19:22:59.572-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":900781,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":64294788,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64294788/thumbnails/1.jpg","file_name":"chapter 37_online.pdf","download_url":"https://www.academia.edu/attachments/64294788/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Mihna_of_Ibn_Aqil_d_513_1119_and_th.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64294788/chapter_37_online-libre.pdf?1598591822=\u0026response-content-disposition=attachment%3B+filename%3DThe_Mihna_of_Ibn_Aqil_d_513_1119_and_th.pdf\u0026Expires=1732775841\u0026Signature=XHK6yLJn6laly9GCXZJB~mrrsCr1AjVky2E2Wrwcxa6tfOwwvcxrtn0pFDbK1qlVoFASjpojWaoZfEuaMjMvAfvvFaBNACKgSi6tzya~~8Vkv2KpE-WmX2eoysI2t07Csacw5NEofnsak24FtJRmfEZVptmYW-sTFI59pcbBSxp2z8sujcyLUaHqJJbp~dIhPsZB2LkmPlZttToB7zjIJCSqxU~fnc~9ng~TJoT9VqEtTAS6nKOWSCuh99rs2-EJTu~YXv6rI2tLz-42RBixDCLYmpnkan64cc~4BJyEXWRoRrcCyBTDpsFrLH8EHyzg3BL3lKm~ORJTtdroA5gmgA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"The_Mihna_of_Ibn_ʿAqīl_d_513_1119_and_the_Fitnat_Ibn_al_Qushayrī_d_514_1120_","translated_slug":"","page_count":24,"language":"en","content_type":"Work","owner":{"id":900781,"first_name":"Livnat","middle_initials":"","last_name":"Holtzman","page_name":"LivnatHoltzman","domain_name":"biu","created_at":"2011-11-01T13:29:14.804-07:00","display_name":"Livnat Holtzman","url":"https://biu.academia.edu/LivnatHoltzman"},"attachments":[{"id":64294788,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64294788/thumbnails/1.jpg","file_name":"chapter 37_online.pdf","download_url":"https://www.academia.edu/attachments/64294788/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Mihna_of_Ibn_Aqil_d_513_1119_and_th.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64294788/chapter_37_online-libre.pdf?1598591822=\u0026response-content-disposition=attachment%3B+filename%3DThe_Mihna_of_Ibn_Aqil_d_513_1119_and_th.pdf\u0026Expires=1732775841\u0026Signature=XHK6yLJn6laly9GCXZJB~mrrsCr1AjVky2E2Wrwcxa6tfOwwvcxrtn0pFDbK1qlVoFASjpojWaoZfEuaMjMvAfvvFaBNACKgSi6tzya~~8Vkv2KpE-WmX2eoysI2t07Csacw5NEofnsak24FtJRmfEZVptmYW-sTFI59pcbBSxp2z8sujcyLUaHqJJbp~dIhPsZB2LkmPlZttToB7zjIJCSqxU~fnc~9ng~TJoT9VqEtTAS6nKOWSCuh99rs2-EJTu~YXv6rI2tLz-42RBixDCLYmpnkan64cc~4BJyEXWRoRrcCyBTDpsFrLH8EHyzg3BL3lKm~ORJTtdroA5gmgA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":5675,"name":"Kalam (Islamic Theology)","url":"https://www.academia.edu/Documents/in/Kalam_Islamic_Theology_"},{"id":59854,"name":"Islamic Theology","url":"https://www.academia.edu/Documents/in/Islamic_Theology"},{"id":81297,"name":"Ash'arites","url":"https://www.academia.edu/Documents/in/Asharites-1"},{"id":88031,"name":"Hanbali Studies","url":"https://www.academia.edu/Documents/in/Hanbali_Studies"},{"id":88514,"name":"Hanbalism","url":"https://www.academia.edu/Documents/in/Hanbalism"},{"id":553152,"name":"anthropomorphism in Islam","url":"https://www.academia.edu/Documents/in/anthropomorphism_in_Islam"},{"id":974041,"name":"Islamic Thought and Theology","url":"https://www.academia.edu/Documents/in/Islamic_Thought_and_Theology"}],"urls":[{"id":3062616,"url":"http://www.oxfordhandbooks.com/view/10.1093/oxfordhb/9780199696703.001.0001/oxfordhb-9780199696703-e-026?rskey=wrWG5p\u0026result=1"}]}, dispatcherData: dispatcherData }); 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="1069931"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/1069931/Debating_the_Doctrine_of_Jabr_Compulsion_Ibn_Qayyim_al_Jawziyya_Reads_Fakhr_al_Din_al_Razi"><img alt="Research paper thumbnail of Debating the Doctrine of Jabr (Compulsion): Ibn Qayyim al-Jawziyya Reads Fakhr al-Din al-Razi" class="work-thumbnail" src="https://attachments.academia-assets.com/31908440/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/1069931/Debating_the_Doctrine_of_Jabr_Compulsion_Ibn_Qayyim_al_Jawziyya_Reads_Fakhr_al_Din_al_Razi">Debating the Doctrine of Jabr (Compulsion): Ibn Qayyim al-Jawziyya Reads Fakhr al-Din al-Razi</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This article deals with Ibn Qayyim al-Jawziyya's critique on the interpretation of his Ash'ari co...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This article deals with Ibn Qayyim al-Jawziyya's critique on the interpretation of his Ash'ari contemporaries to al-Razi''s writings on the concept of jabr. This theme appears in chapter 19 of Ibn Qayyim al-Jawziyya's magnum opus on predetermination and <br />human choice, Shifa' al-'alil fi masa'il al-qada' wal-qadar wal-hikma wal-ta'lil (Healing the Person Afflicted with Wrong Concepts about Predetermination, Wisdom <br />and Causality).Arranged as a debate between a Sunni, <br />holding Ibn Qayyim al-Jawziyya's views and a Jabri, holding Ash'ari views, chapter 19 of Shifa' al-'alil is based on al-Razi's discussions on the doctrine of jabr. To the best of <br />my knowledge, chapter 19 has not yet been analyzed or even described, thus the link <br />between this text and the writings of al-Razi is revealed here for the first time. <br />Chapter 19 is first and foremost a didactic text, through which Ibn Qayyim al- <br />Jawziyya's unique writing skills are revealed alongside his ambitions to educate and <br />entertain his potential readers. The first part of this article deals with the literary genre <br />of munazara (debate), on which chapter 19 is modelled. An outline of chapter 19 will be followed by a short discussion of the literary devices used by Ibn Qayyim al-Jawziyya <br />in order to depict a vivid dialogue. <br />Unlike other parts of Shifa' al-'alil copied from Ibn Taymiyya's works,13 chapter 19 represents Ibn Qayyim al-Jawziyya's original writing. Chapter 19 is abundant in citations from the writings of al-Razi, thus raising the question of Ibn Qayyim al- <br />Jawziyya's familiarity with al-Razi's thought. Did the Raziyyan text find its way into Shifa' al-'alil through a direct delving of Ibn Qayyim al-Jawziyya in the writings of <br />Fakhr al-Din al-Razi, or through the mediation of Ibn Taymiyya's teachings? This question will be briefly examined in the last part of the article.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="0344f95de2c78e3626093443a9b11454" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":31908440,"asset_id":1069931,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/31908440/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="1069931"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="1069931"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1069931; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=1069931]").text(description); $(".js-view-count[data-work-id=1069931]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 1069931; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='1069931']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 1069931, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "0344f95de2c78e3626093443a9b11454" } } $('.js-work-strip[data-work-id=1069931]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":1069931,"title":"Debating the Doctrine of Jabr (Compulsion): Ibn Qayyim al-Jawziyya Reads Fakhr al-Din al-Razi","translated_title":"","metadata":{"abstract":"This article deals with Ibn Qayyim al-Jawziyya's critique on the interpretation of his Ash'ari contemporaries to al-Razi''s writings on the concept of jabr. This theme appears in chapter 19 of Ibn Qayyim al-Jawziyya's magnum opus on predetermination and\r\nhuman choice, Shifa' al-'alil fi masa'il al-qada' wal-qadar wal-hikma wal-ta'lil (Healing the Person Afflicted with Wrong Concepts about Predetermination, Wisdom\r\nand Causality).Arranged as a debate between a Sunni,\r\nholding Ibn Qayyim al-Jawziyya's views and a Jabri, holding Ash'ari views, chapter 19 of Shifa' al-'alil is based on al-Razi's discussions on the doctrine of jabr. To the best of\r\nmy knowledge, chapter 19 has not yet been analyzed or even described, thus the link\r\nbetween this text and the writings of al-Razi is revealed here for the first time.\r\nChapter 19 is first and foremost a didactic text, through which Ibn Qayyim al-\r\nJawziyya's unique writing skills are revealed alongside his ambitions to educate and\r\nentertain his potential readers. The first part of this article deals with the literary genre\r\nof munazara (debate), on which chapter 19 is modelled. An outline of chapter 19 will be followed by a short discussion of the literary devices used by Ibn Qayyim al-Jawziyya\r\nin order to depict a vivid dialogue.\r\nUnlike other parts of Shifa' al-'alil copied from Ibn Taymiyya's works,13 chapter 19 represents Ibn Qayyim al-Jawziyya's original writing. Chapter 19 is abundant in citations from the writings of al-Razi, thus raising the question of Ibn Qayyim al-\r\nJawziyya's familiarity with al-Razi's thought. Did the Raziyyan text find its way into Shifa' al-'alil through a direct delving of Ibn Qayyim al-Jawziyya in the writings of\r\nFakhr al-Din al-Razi, or through the mediation of Ibn Taymiyya's teachings? This question will be briefly examined in the last part of the article.","more_info":"in: G. Tamer and B. Krawietz (eds.), Islamic Theology, Philosophy and Law.Debating Ibn Taymiyya and Ibn Qayyim al-Jawziyya, (Berlin: de Gruyter, 2012), 61-93"},"translated_abstract":"This article deals with Ibn Qayyim al-Jawziyya's critique on the interpretation of his Ash'ari contemporaries to al-Razi''s writings on the concept of jabr. This theme appears in chapter 19 of Ibn Qayyim al-Jawziyya's magnum opus on predetermination and\r\nhuman choice, Shifa' al-'alil fi masa'il al-qada' wal-qadar wal-hikma wal-ta'lil (Healing the Person Afflicted with Wrong Concepts about Predetermination, Wisdom\r\nand Causality).Arranged as a debate between a Sunni,\r\nholding Ibn Qayyim al-Jawziyya's views and a Jabri, holding Ash'ari views, chapter 19 of Shifa' al-'alil is based on al-Razi's discussions on the doctrine of jabr. To the best of\r\nmy knowledge, chapter 19 has not yet been analyzed or even described, thus the link\r\nbetween this text and the writings of al-Razi is revealed here for the first time.\r\nChapter 19 is first and foremost a didactic text, through which Ibn Qayyim al-\r\nJawziyya's unique writing skills are revealed alongside his ambitions to educate and\r\nentertain his potential readers. The first part of this article deals with the literary genre\r\nof munazara (debate), on which chapter 19 is modelled. An outline of chapter 19 will be followed by a short discussion of the literary devices used by Ibn Qayyim al-Jawziyya\r\nin order to depict a vivid dialogue.\r\nUnlike other parts of Shifa' al-'alil copied from Ibn Taymiyya's works,13 chapter 19 represents Ibn Qayyim al-Jawziyya's original writing. Chapter 19 is abundant in citations from the writings of al-Razi, thus raising the question of Ibn Qayyim al-\r\nJawziyya's familiarity with al-Razi's thought. Did the Raziyyan text find its way into Shifa' al-'alil through a direct delving of Ibn Qayyim al-Jawziyya in the writings of\r\nFakhr al-Din al-Razi, or through the mediation of Ibn Taymiyya's teachings? This question will be briefly examined in the last part of the article.","internal_url":"https://www.academia.edu/1069931/Debating_the_Doctrine_of_Jabr_Compulsion_Ibn_Qayyim_al_Jawziyya_Reads_Fakhr_al_Din_al_Razi","translated_internal_url":"","created_at":"2011-11-06T12:04:32.305-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":900781,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":31908440,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/31908440/thumbnails/1.jpg","file_name":"Islamic_Theology_Holtzman.pdf","download_url":"https://www.academia.edu/attachments/31908440/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Debating_the_Doctrine_of_Jabr_Compulsion.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/31908440/Islamic_Theology_Holtzman-libre.pdf?1391429576=\u0026response-content-disposition=attachment%3B+filename%3DDebating_the_Doctrine_of_Jabr_Compulsion.pdf\u0026Expires=1732775841\u0026Signature=QIDXW0alE2Qa6~GelnObEwA11V7aSM3ziqSlUxrL9QCyE4X8AfXA5GvUIUPp01r4dflDQHFUhNKnMn6ofhQQAbuDgxQxLerOUmpxTOG0hJIkJWVpcxz9T7hpnFVsBstAwpajoEaUk6SsEcn7jXIjIN-2TN-gCwEY-Ah5chKA5~Ml~DmOox0aQVCFFVxEifevp3T3Z8XFaXbj5875m34-HjhNTa0QfbW5frWZ5EAsXSXuq17PEgF7TCj8dAV-3Ki0BFqbgtxzBmPjoEu13g59ckveTBn3TgsUW4YsCwV5n8UHZBfuEhqyKIEj97lyq7~joMfnA6ndowmBtPA9XubxBA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Debating_the_Doctrine_of_Jabr_Compulsion_Ibn_Qayyim_al_Jawziyya_Reads_Fakhr_al_Din_al_Razi","translated_slug":"","page_count":33,"language":"en","content_type":"Work","owner":{"id":900781,"first_name":"Livnat","middle_initials":"","last_name":"Holtzman","page_name":"LivnatHoltzman","domain_name":"biu","created_at":"2011-11-01T13:29:14.804-07:00","display_name":"Livnat Holtzman","url":"https://biu.academia.edu/LivnatHoltzman"},"attachments":[{"id":31908440,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/31908440/thumbnails/1.jpg","file_name":"Islamic_Theology_Holtzman.pdf","download_url":"https://www.academia.edu/attachments/31908440/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Debating_the_Doctrine_of_Jabr_Compulsion.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/31908440/Islamic_Theology_Holtzman-libre.pdf?1391429576=\u0026response-content-disposition=attachment%3B+filename%3DDebating_the_Doctrine_of_Jabr_Compulsion.pdf\u0026Expires=1732775841\u0026Signature=QIDXW0alE2Qa6~GelnObEwA11V7aSM3ziqSlUxrL9QCyE4X8AfXA5GvUIUPp01r4dflDQHFUhNKnMn6ofhQQAbuDgxQxLerOUmpxTOG0hJIkJWVpcxz9T7hpnFVsBstAwpajoEaUk6SsEcn7jXIjIN-2TN-gCwEY-Ah5chKA5~Ml~DmOox0aQVCFFVxEifevp3T3Z8XFaXbj5875m34-HjhNTa0QfbW5frWZ5EAsXSXuq17PEgF7TCj8dAV-3Ki0BFqbgtxzBmPjoEu13g59ckveTBn3TgsUW4YsCwV5n8UHZBfuEhqyKIEj97lyq7~joMfnA6ndowmBtPA9XubxBA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":6502,"name":"Mamluk Studies","url":"https://www.academia.edu/Documents/in/Mamluk_Studies"},{"id":16155,"name":"Mamluk History","url":"https://www.academia.edu/Documents/in/Mamluk_History"},{"id":47630,"name":"Debates on public space and public life, urban design theory, urban culture and history","url":"https://www.academia.edu/Documents/in/Debates_on_public_space_and_public_life_urban_design_theory_urban_culture_and_history"},{"id":59854,"name":"Islamic Theology","url":"https://www.academia.edu/Documents/in/Islamic_Theology"},{"id":80338,"name":"Ibn Taymiyya","url":"https://www.academia.edu/Documents/in/Ibn_Taymiyya"},{"id":157768,"name":"Fakhr al-Din al-Razi","url":"https://www.academia.edu/Documents/in/Fakhr_al-Din_al-Razi"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="1069933"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/1069933/Elements_of_Acceptance_and_Rejection_in_Ibn_Qayyim_al_Jawziyya_s_Systematic_Reading_of_Ibn_Hazm"><img alt="Research paper thumbnail of Elements of Acceptance and Rejection in Ibn Qayyim al-Jawziyya’s Systematic Reading of Ibn Hazm" class="work-thumbnail" src="https://attachments.academia-assets.com/30366423/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/1069933/Elements_of_Acceptance_and_Rejection_in_Ibn_Qayyim_al_Jawziyya_s_Systematic_Reading_of_Ibn_Hazm">Elements of Acceptance and Rejection in Ibn Qayyim al-Jawziyya’s Systematic Reading of Ibn Hazm</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">"The well-written works of the prolific Damascene scholar, Abū Bakr Muḥammad b. Abī Bakr al-Zurʿī...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">"The well-written works of the prolific Damascene scholar, Abū Bakr Muḥammad b. Abī Bakr al-Zurʿī, commonly known as Ibn Qayyim al-Jawziyya (d. 751/1350), which are far from being thoroughly researched and exhausted, represent the vibrant inner world of a scholar, whose wide range of interests covers law, speculative and moral theology, mysticism and poetry. Gaining his reputation mainly as the devoted disciple of Ibn Taymiyya (d. 728/1328), Ibn Qayyim al-Jawziyya’s works are fundamentally an interpretation of his master’s legal and doctrinal work. Nevertheless, as the investigation of his works slowly progresses, it becomes evident that Ibn Qayyim al-Jawziyya developed his own taste while drawing from different sources of inspiration, not relying solely on his master’s literary output. Ibn <br />Ḥazm’s thought, whose presence in the writings of Ibn Qayyim al-Jawziyya is conspicuous, is one such source of inspiration. <br />Tracing the sometimes elusive reflection Tracing the sometimes elusive reflection of Ibn Ḥazm’s legacy in Ibn Qayyim al- <br />Jawziyya’s works is a useful means to demonstrate his literary inclinations, which flourished independently in the margins of his theological thought, quite detached from the thought of his master. Ibn Qayyim al-Jawziyya was not a typical scholar: carrying the torch of Ibn Taymiyya’s controversial ideas, while being constantly persecuted and harrassed by his Shāfiʿī-Ashʿarite contemporaries, he cannot be regarded as epresentative of the majority of scholars in 14th century Damascus. Still, the depth of his acquaintance with the <br />writings of Ibn Ḥazm can be considered indicaticative of the reception of Ḥazmian thought in Mamluk Damascus. It can also be the starting point of an investigation into Ibn Ḥazm's <br />influence in the East. <br />Several questions should be addressed in reference to the Ḥazmian-Jawziyyan <br />connection: Which of Ibn Ḥazm’s works did Ibn Qayyim al-Jawziyya study, and for what <br />purpose? What literary devices does Ibn Qayyim al-Jawziyya use when analyzing the <br />Ḥazmian text? And finally, what role does the Ḥazmian text play in the Jawziyyan text? By <br />answering these questions, the present article will mainly address the way Ibn Qayyim al- <br />Jawziyya examines, understands and interprets Ibn Ḥazm's writings, and the contribution <br />of the latter to Jawziyyan thought."</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d490f222af4e19d4f7fdeb6a05224e85" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":30366423,"asset_id":1069933,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/30366423/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="1069933"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="1069933"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1069933; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=1069933]").text(description); $(".js-view-count[data-work-id=1069933]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 1069933; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='1069933']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 1069933, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d490f222af4e19d4f7fdeb6a05224e85" } } $('.js-work-strip[data-work-id=1069933]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":1069933,"title":"Elements of Acceptance and Rejection in Ibn Qayyim al-Jawziyya’s Systematic Reading of Ibn Hazm","translated_title":"","metadata":{"abstract":"\"The well-written works of the prolific Damascene scholar, Abū Bakr Muḥammad b. Abī Bakr al-Zurʿī, commonly known as Ibn Qayyim al-Jawziyya (d. 751/1350), which are far from being thoroughly researched and exhausted, represent the vibrant inner world of a scholar, whose wide range of interests covers law, speculative and moral theology, mysticism and poetry. Gaining his reputation mainly as the devoted disciple of Ibn Taymiyya (d. 728/1328), Ibn Qayyim al-Jawziyya’s works are fundamentally an interpretation of his master’s legal and doctrinal work. Nevertheless, as the investigation of his works slowly progresses, it becomes evident that Ibn Qayyim al-Jawziyya developed his own taste while drawing from different sources of inspiration, not relying solely on his master’s literary output. Ibn\r\nḤazm’s thought, whose presence in the writings of Ibn Qayyim al-Jawziyya is conspicuous, is one such source of inspiration.\r\nTracing the sometimes elusive reflection Tracing the sometimes elusive reflection of Ibn Ḥazm’s legacy in Ibn Qayyim al-\r\nJawziyya’s works is a useful means to demonstrate his literary inclinations, which flourished independently in the margins of his theological thought, quite detached from the thought of his master. Ibn Qayyim al-Jawziyya was not a typical scholar: carrying the torch of Ibn Taymiyya’s controversial ideas, while being constantly persecuted and harrassed by his Shāfiʿī-Ashʿarite contemporaries, he cannot be regarded as epresentative of the majority of scholars in 14th century Damascus. Still, the depth of his acquaintance with the\r\nwritings of Ibn Ḥazm can be considered indicaticative of the reception of Ḥazmian thought in Mamluk Damascus. It can also be the starting point of an investigation into Ibn Ḥazm's\r\ninfluence in the East.\r\nSeveral questions should be addressed in reference to the Ḥazmian-Jawziyyan\r\nconnection: Which of Ibn Ḥazm’s works did Ibn Qayyim al-Jawziyya study, and for what\r\npurpose? What literary devices does Ibn Qayyim al-Jawziyya use when analyzing the\r\nḤazmian text? And finally, what role does the Ḥazmian text play in the Jawziyyan text? By\r\nanswering these questions, the present article will mainly address the way Ibn Qayyim al-\r\nJawziyya examines, understands and interprets Ibn Ḥazm's writings, and the contribution\r\nof the latter to Jawziyyan thought.\"","more_info":"\"Elements of Acceptance and Rejection in Ibn Qayyim al-Jawziyya’s Systematic Reading of Ibn Hazm\", in: Camilla Adang, Maribel Fierro and Sabine Schmidtke (ed.s), Ibn Hazm of Cordoba: the Life and Works of a Controversial Thinker, Handbuch der Orientalistik series, Brill, Leiden (2013).","ai_title_tag":"Ibn Qayyim al-Jawziyya’s Reception of Ibn Hazm's Thought"},"translated_abstract":"\"The well-written works of the prolific Damascene scholar, Abū Bakr Muḥammad b. Abī Bakr al-Zurʿī, commonly known as Ibn Qayyim al-Jawziyya (d. 751/1350), which are far from being thoroughly researched and exhausted, represent the vibrant inner world of a scholar, whose wide range of interests covers law, speculative and moral theology, mysticism and poetry. Gaining his reputation mainly as the devoted disciple of Ibn Taymiyya (d. 728/1328), Ibn Qayyim al-Jawziyya’s works are fundamentally an interpretation of his master’s legal and doctrinal work. Nevertheless, as the investigation of his works slowly progresses, it becomes evident that Ibn Qayyim al-Jawziyya developed his own taste while drawing from different sources of inspiration, not relying solely on his master’s literary output. Ibn\r\nḤazm’s thought, whose presence in the writings of Ibn Qayyim al-Jawziyya is conspicuous, is one such source of inspiration.\r\nTracing the sometimes elusive reflection Tracing the sometimes elusive reflection of Ibn Ḥazm’s legacy in Ibn Qayyim al-\r\nJawziyya’s works is a useful means to demonstrate his literary inclinations, which flourished independently in the margins of his theological thought, quite detached from the thought of his master. Ibn Qayyim al-Jawziyya was not a typical scholar: carrying the torch of Ibn Taymiyya’s controversial ideas, while being constantly persecuted and harrassed by his Shāfiʿī-Ashʿarite contemporaries, he cannot be regarded as epresentative of the majority of scholars in 14th century Damascus. Still, the depth of his acquaintance with the\r\nwritings of Ibn Ḥazm can be considered indicaticative of the reception of Ḥazmian thought in Mamluk Damascus. It can also be the starting point of an investigation into Ibn Ḥazm's\r\ninfluence in the East.\r\nSeveral questions should be addressed in reference to the Ḥazmian-Jawziyyan\r\nconnection: Which of Ibn Ḥazm’s works did Ibn Qayyim al-Jawziyya study, and for what\r\npurpose? What literary devices does Ibn Qayyim al-Jawziyya use when analyzing the\r\nḤazmian text? And finally, what role does the Ḥazmian text play in the Jawziyyan text? By\r\nanswering these questions, the present article will mainly address the way Ibn Qayyim al-\r\nJawziyya examines, understands and interprets Ibn Ḥazm's writings, and the contribution\r\nof the latter to Jawziyyan thought.\"","internal_url":"https://www.academia.edu/1069933/Elements_of_Acceptance_and_Rejection_in_Ibn_Qayyim_al_Jawziyya_s_Systematic_Reading_of_Ibn_Hazm","translated_internal_url":"","created_at":"2011-11-06T12:00:32.781-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":900781,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":30366423,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/30366423/thumbnails/1.jpg","file_name":"9789004234246_21-Holtzman.pdf","download_url":"https://www.academia.edu/attachments/30366423/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Elements_of_Acceptance_and_Rejection_in.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/30366423/9789004234246_21-Holtzman-libre.pdf?1363460407=\u0026response-content-disposition=attachment%3B+filename%3DElements_of_Acceptance_and_Rejection_in.pdf\u0026Expires=1732775841\u0026Signature=RXccA-JaJiaszO8ErnHr2D4QtMYznhvjpOKD-OC~zJk5OkESQsKQIQUFpcohXtIHXyLK5wRJHTqbLqnoLUZbDHUih3V9fEGR~lfyfROpCTMg~jHhTwOuMThXFhWeVCWZf2FNgNnvAIIFthoLAqxzux6EPA6hMEIcBpJgGf4tLGDYwxBDqFhEhyb1lG7sWSUf6GliboniXi6RDWl6~x0mqvtG8D8Kl01WX0ffHha0T35vw0ep37t8-Ag5znJc48lHeHQ4uh-QV9W0qUATwnuExCSugFI6QwJCY8dZgOIpZjKyGYC33lG1GUzBrZ-U0KPFtpFNuONCeT8t5t41Dou7tQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Elements_of_Acceptance_and_Rejection_in_Ibn_Qayyim_al_Jawziyya_s_Systematic_Reading_of_Ibn_Hazm","translated_slug":"","page_count":49,"language":"en","content_type":"Work","owner":{"id":900781,"first_name":"Livnat","middle_initials":"","last_name":"Holtzman","page_name":"LivnatHoltzman","domain_name":"biu","created_at":"2011-11-01T13:29:14.804-07:00","display_name":"Livnat 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Studies","url":"https://www.academia.edu/Documents/in/Mamluk_Studies"},{"id":16155,"name":"Mamluk History","url":"https://www.academia.edu/Documents/in/Mamluk_History"},{"id":60093,"name":"Ibn Hazm","url":"https://www.academia.edu/Documents/in/Ibn_Hazm"},{"id":80338,"name":"Ibn Taymiyya","url":"https://www.academia.edu/Documents/in/Ibn_Taymiyya"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="1057564"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/1057564/_Does_God_Really_Laugh_Appropriate_and_Inappropriate_Descriptions_of_God_in_Islamic_Traditionalist_Theology"><img alt="Research paper thumbnail of "Does God Really Laugh?"Appropriate and Inappropriate Descriptions of God in Islamic Traditionalist Theology" class="work-thumbnail" src="https://attachments.academia-assets.com/6471806/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/1057564/_Does_God_Really_Laugh_Appropriate_and_Inappropriate_Descriptions_of_God_in_Islamic_Traditionalist_Theology">"Does God Really Laugh?"Appropriate and Inappropriate Descriptions of God in Islamic Traditionalist Theology</a></div><div class="wp-workCard_item"><span>Laughter in the Middle Ages and Early Modern Times (ed. Albrecht Classen)</span><span>, 2010</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The fundamental stand of the Sunnite traditionalists from the 9th century onward was a devout adh...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The fundamental stand of the Sunnite traditionalists from the 9th century onward was a devout adherence to the sacred texts of the Quran and Hadith (traditional accounts of what the Prophet Muhammad said); notwithstanding, this stand was challenged by the concept of a transcendent God, who is different from all existing things, as stated in Quran 42:11 "Like Him there is naught". One of the solutions of the traditionalists was to apply literal interpretations on the anthropomorphic descriptions of God in the Quran and Hadith. The traditionalistic motto, as the theologian al-Shaharastani (d. 1153) put it, was: "We believe in what is written in the Quran and Sunna. We do not interpret the text." <br />The cases of God's laughter and the Prophet's laughter reflect the complexity of the traditionalistic predicament. These were described by I. I. Goldziher (1910), J. Van Ess (1991-6), L. Ammann (1993) and Ch. Melchert (2002). God's laughter is not mentioned in the Quran as such, however the canonical and non-canonical compilations of Hadith abound in descriptions of God's laughter, which is intimidating on the one hand and compassionate on the other. For example, God laughs after He promises the Prophet, that He shall replace every Muslim sinner in Hell with a Jew or a Christian. He also laughs lovingly when a repentant sinner arrives in Heaven. Another set of traditions which causes uneasiness to Islamic traditionalists, altogether from different reasons, describes the Prophet laughing in various occasions. <br />This paper aims to determine the role of the accounts on God's laughter and the Prophet's laughter and to analyze the problematics of these accounts, not only from a theological point of view, while examining the writings of the traditionalists Ahmad ibn Hanbal (d. 855), Abu Khuzayma (d. 924) and Abu Bakr al-Ajurri (d. 971). A tendency to reject these accounts will be presented through the stand of Ibn al-Jawzi (d. 1201). The interesting approach of the prolific Damascene theologian Ibn Qayyim al-Jawziyya (d. 1350) will be demonstrated through his remarkable work on death and the afterlife Hadi al-arwah ila bilad al-afrah (The Leader of Souls to the Land of Joys). We shall see that Ibn Qayyim al-Jawziyya detects the literal value of these accounts. He does not hesitate to set them in his Hadi al-arwah, thus dismissing the theological difficulties posed by these anthropomorphic accounts as irrelevant.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="bd5a6c31dd561d98e161032029d69b30" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":6471806,"asset_id":1057564,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/6471806/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="1057564"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="1057564"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1057564; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=1057564]").text(description); $(".js-view-count[data-work-id=1057564]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 1057564; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='1057564']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 1057564, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "bd5a6c31dd561d98e161032029d69b30" } } $('.js-work-strip[data-work-id=1057564]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":1057564,"title":"\"Does God Really Laugh?\"Appropriate and Inappropriate Descriptions of God in Islamic Traditionalist Theology","translated_title":"","metadata":{"abstract":"The fundamental stand of the Sunnite traditionalists from the 9th century onward was a devout adherence to the sacred texts of the Quran and Hadith (traditional accounts of what the Prophet Muhammad said); notwithstanding, this stand was challenged by the concept of a transcendent God, who is different from all existing things, as stated in Quran 42:11 \"Like Him there is naught\". One of the solutions of the traditionalists was to apply literal interpretations on the anthropomorphic descriptions of God in the Quran and Hadith. The traditionalistic motto, as the theologian al-Shaharastani (d. 1153) put it, was: \"We believe in what is written in the Quran and Sunna. We do not interpret the text.\" \r\nThe cases of God's laughter and the Prophet's laughter reflect the complexity of the traditionalistic predicament. These were described by I. I. Goldziher (1910), J. Van Ess (1991-6), L. Ammann (1993) and Ch. Melchert (2002). God's laughter is not mentioned in the Quran as such, however the canonical and non-canonical compilations of Hadith abound in descriptions of God's laughter, which is intimidating on the one hand and compassionate on the other. For example, God laughs after He promises the Prophet, that He shall replace every Muslim sinner in Hell with a Jew or a Christian. He also laughs lovingly when a repentant sinner arrives in Heaven. Another set of traditions which causes uneasiness to Islamic traditionalists, altogether from different reasons, describes the Prophet laughing in various occasions. \r\nThis paper aims to determine the role of the accounts on God's laughter and the Prophet's laughter and to analyze the problematics of these accounts, not only from a theological point of view, while examining the writings of the traditionalists Ahmad ibn Hanbal (d. 855), Abu Khuzayma (d. 924) and Abu Bakr al-Ajurri (d. 971). A tendency to reject these accounts will be presented through the stand of Ibn al-Jawzi (d. 1201). The interesting approach of the prolific Damascene theologian Ibn Qayyim al-Jawziyya (d. 1350) will be demonstrated through his remarkable work on death and the afterlife Hadi al-arwah ila bilad al-afrah (The Leader of Souls to the Land of Joys). We shall see that Ibn Qayyim al-Jawziyya detects the literal value of these accounts. He does not hesitate to set them in his Hadi al-arwah, thus dismissing the theological difficulties posed by these anthropomorphic accounts as irrelevant.\r\n","more_info":"published in: A. Classen (ed.), Laughter in the Middle Ages and Early Modern Times (Berlin: de Gruyter, 2010), 165-200","page_numbers":"165-200","publication_date":{"day":null,"month":null,"year":2010,"errors":{}},"publication_name":"Laughter in the Middle Ages and Early Modern Times (ed. Albrecht Classen)"},"translated_abstract":"The fundamental stand of the Sunnite traditionalists from the 9th century onward was a devout adherence to the sacred texts of the Quran and Hadith (traditional accounts of what the Prophet Muhammad said); notwithstanding, this stand was challenged by the concept of a transcendent God, who is different from all existing things, as stated in Quran 42:11 \"Like Him there is naught\". One of the solutions of the traditionalists was to apply literal interpretations on the anthropomorphic descriptions of God in the Quran and Hadith. The traditionalistic motto, as the theologian al-Shaharastani (d. 1153) put it, was: \"We believe in what is written in the Quran and Sunna. We do not interpret the text.\" \r\nThe cases of God's laughter and the Prophet's laughter reflect the complexity of the traditionalistic predicament. These were described by I. I. Goldziher (1910), J. Van Ess (1991-6), L. Ammann (1993) and Ch. Melchert (2002). God's laughter is not mentioned in the Quran as such, however the canonical and non-canonical compilations of Hadith abound in descriptions of God's laughter, which is intimidating on the one hand and compassionate on the other. For example, God laughs after He promises the Prophet, that He shall replace every Muslim sinner in Hell with a Jew or a Christian. He also laughs lovingly when a repentant sinner arrives in Heaven. Another set of traditions which causes uneasiness to Islamic traditionalists, altogether from different reasons, describes the Prophet laughing in various occasions. \r\nThis paper aims to determine the role of the accounts on God's laughter and the Prophet's laughter and to analyze the problematics of these accounts, not only from a theological point of view, while examining the writings of the traditionalists Ahmad ibn Hanbal (d. 855), Abu Khuzayma (d. 924) and Abu Bakr al-Ajurri (d. 971). A tendency to reject these accounts will be presented through the stand of Ibn al-Jawzi (d. 1201). The interesting approach of the prolific Damascene theologian Ibn Qayyim al-Jawziyya (d. 1350) will be demonstrated through his remarkable work on death and the afterlife Hadi al-arwah ila bilad al-afrah (The Leader of Souls to the Land of Joys). We shall see that Ibn Qayyim al-Jawziyya detects the literal value of these accounts. He does not hesitate to set them in his Hadi al-arwah, thus dismissing the theological difficulties posed by these anthropomorphic accounts as irrelevant.\r\n","internal_url":"https://www.academia.edu/1057564/_Does_God_Really_Laugh_Appropriate_and_Inappropriate_Descriptions_of_God_in_Islamic_Traditionalist_Theology","translated_internal_url":"","created_at":"2011-11-01T13:33:54.554-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":900781,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":6471806,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/6471806/thumbnails/1.jpg","file_name":"Holtzman_final080310.pdf","download_url":"https://www.academia.edu/attachments/6471806/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Does_God_Really_Laugh_Appropriate_and_I.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/6471806/Holtzman_final080310-libre.pdf?1390846451=\u0026response-content-disposition=attachment%3B+filename%3DDoes_God_Really_Laugh_Appropriate_and_I.pdf\u0026Expires=1732775841\u0026Signature=KmJOlAUcyVvIW58l6hlCZYmVDOny4vz5rTp0U~Sa~ALr1~zw6uDSEl6cO2Arl-f0WIjRCFeO97TaCPzEWuMa~9vZsGpIkerM~PcFLCfvrfcrwq5X1mSIDqknDNnAnrH6~Z9ieECArzE9IuFEpBDbx1EqR2OpVTXXOvT-dBIbSgx~gGvf9O6g1dxmfDahD6z8KIRCHofpra6bzK79OkoZFb25BXLBn6ONQjb0VR6TpSkZvwRBItkuRjXuv-LhZOqjGQ1UcTINiDApgx90DIfYeFXnITzlWtOITblaIAQ6lJXbuDHuP-j6NgJLAANZgTslZIAeLYfEBch25hXYK-2W8Q__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"_Does_God_Really_Laugh_Appropriate_and_Inappropriate_Descriptions_of_God_in_Islamic_Traditionalist_Theology","translated_slug":"","page_count":36,"language":"en","content_type":"Work","owner":{"id":900781,"first_name":"Livnat","middle_initials":"","last_name":"Holtzman","page_name":"LivnatHoltzman","domain_name":"biu","created_at":"2011-11-01T13:29:14.804-07:00","display_name":"Livnat Holtzman","url":"https://biu.academia.edu/LivnatHoltzman"},"attachments":[{"id":6471806,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/6471806/thumbnails/1.jpg","file_name":"Holtzman_final080310.pdf","download_url":"https://www.academia.edu/attachments/6471806/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Does_God_Really_Laugh_Appropriate_and_I.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/6471806/Holtzman_final080310-libre.pdf?1390846451=\u0026response-content-disposition=attachment%3B+filename%3DDoes_God_Really_Laugh_Appropriate_and_I.pdf\u0026Expires=1732775841\u0026Signature=KmJOlAUcyVvIW58l6hlCZYmVDOny4vz5rTp0U~Sa~ALr1~zw6uDSEl6cO2Arl-f0WIjRCFeO97TaCPzEWuMa~9vZsGpIkerM~PcFLCfvrfcrwq5X1mSIDqknDNnAnrH6~Z9ieECArzE9IuFEpBDbx1EqR2OpVTXXOvT-dBIbSgx~gGvf9O6g1dxmfDahD6z8KIRCHofpra6bzK79OkoZFb25BXLBn6ONQjb0VR6TpSkZvwRBItkuRjXuv-LhZOqjGQ1UcTINiDApgx90DIfYeFXnITzlWtOITblaIAQ6lJXbuDHuP-j6NgJLAANZgTslZIAeLYfEBch25hXYK-2W8Q__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":14357,"name":"Traditionalism","url":"https://www.academia.edu/Documents/in/Traditionalism"},{"id":15799,"name":"Hadith Studies","url":"https://www.academia.edu/Documents/in/Hadith_Studies"},{"id":26585,"name":"Anthropomorphism","url":"https://www.academia.edu/Documents/in/Anthropomorphism"},{"id":80338,"name":"Ibn Taymiyya","url":"https://www.academia.edu/Documents/in/Ibn_Taymiyya"},{"id":1019143,"name":"The Hadith","url":"https://www.academia.edu/Documents/in/The_Hadith"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="1057821"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/1057821/Islamic_Theology"><img alt="Research paper thumbnail of Islamic Theology " class="work-thumbnail" src="https://attachments.academia-assets.com/6472038/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/1057821/Islamic_Theology">Islamic Theology </a></div><div class="wp-workCard_item"><span>De Gruyter Handbook of Medieval Studies</span><span>, 2010</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="39e57abdcc561e446f2595507df8a91f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":6472038,"asset_id":1057821,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/6472038/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="1057821"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="1057821"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1057821; 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Classen (ed.), De Gruyter Handbook of Medieval Studies (Berlin: de Gruyter, 2010), 1:56-68 ","publication_date":{"day":null,"month":null,"year":2010,"errors":{}},"publication_name":"De Gruyter Handbook of Medieval Studies"},"translated_abstract":null,"internal_url":"https://www.academia.edu/1057821/Islamic_Theology","translated_internal_url":"","created_at":"2011-11-01T17:12:33.399-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":900781,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":6472038,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/6472038/thumbnails/1.jpg","file_name":"9783110215588.56.pdf","download_url":"https://www.academia.edu/attachments/6472038/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Islamic_Theology.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/6472038/9783110215588.56-libre.pdf?1390846407=\u0026response-content-disposition=attachment%3B+filename%3DIslamic_Theology.pdf\u0026Expires=1732775841\u0026Signature=Oq~kWBuPzCT0jDusaVs5sqLLCd9Gz0GDX0jBbCqwH6j~RT7sivbBMGi9bDObZZa7Hw6rBBh4p2wqhzFeTdW9ONaEEDXR8qxEfygyrASzoHK0Ff6IvpYjCrkSs7zC6caj2zOumej~V77Yo2kpjrkE2yXdem1uTPTp20jkbmvEDYzDHvXxZsy1dqm3TLOqmoWeNIAgkHhoDVRoLSD6vlBMlC3sQLb-EDW~gvWN3DW89bBvW0v1jS63yXg~hrvUtDvni7y4GEI6xRdm1U0smacq-2lQReBKiNPKDBKBjY2HGaxlCUogY7mWMAea76duJOW~jRwK1L4YpJBFVQl-VS~7Kw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Islamic_Theology","translated_slug":"","page_count":13,"language":"en","content_type":"Work","owner":{"id":900781,"first_name":"Livnat","middle_initials":"","last_name":"Holtzman","page_name":"LivnatHoltzman","domain_name":"biu","created_at":"2011-11-01T13:29:14.804-07:00","display_name":"Livnat Holtzman","url":"https://biu.academia.edu/LivnatHoltzman"},"attachments":[{"id":6472038,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/6472038/thumbnails/1.jpg","file_name":"9783110215588.56.pdf","download_url":"https://www.academia.edu/attachments/6472038/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Islamic_Theology.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/6472038/9783110215588.56-libre.pdf?1390846407=\u0026response-content-disposition=attachment%3B+filename%3DIslamic_Theology.pdf\u0026Expires=1732775841\u0026Signature=Oq~kWBuPzCT0jDusaVs5sqLLCd9Gz0GDX0jBbCqwH6j~RT7sivbBMGi9bDObZZa7Hw6rBBh4p2wqhzFeTdW9ONaEEDXR8qxEfygyrASzoHK0Ff6IvpYjCrkSs7zC6caj2zOumej~V77Yo2kpjrkE2yXdem1uTPTp20jkbmvEDYzDHvXxZsy1dqm3TLOqmoWeNIAgkHhoDVRoLSD6vlBMlC3sQLb-EDW~gvWN3DW89bBvW0v1jS63yXg~hrvUtDvni7y4GEI6xRdm1U0smacq-2lQReBKiNPKDBKBjY2HGaxlCUogY7mWMAea76duJOW~jRwK1L4YpJBFVQl-VS~7Kw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":5675,"name":"Kalam (Islamic Theology)","url":"https://www.academia.edu/Documents/in/Kalam_Islamic_Theology_"},{"id":11150,"name":"Islamic Studies","url":"https://www.academia.edu/Documents/in/Islamic_Studies"},{"id":30552,"name":"Islamic Thought \u0026 Philosophy","url":"https://www.academia.edu/Documents/in/Islamic_Thought_and_Philosophy"},{"id":59854,"name":"Islamic Theology","url":"https://www.academia.edu/Documents/in/Islamic_Theology"}],"urls":[]}, dispatcherData: dispatcherData }); 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="9176162" id="encyclopediaentries"><div class="js-work-strip profile--work_container" data-work-id="43976646"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/43976646/Al_Lalakai_Abu_l_Qasim"><img alt="Research paper thumbnail of Al-Lalakai, Abu l-Qasim" class="work-thumbnail" src="https://attachments.academia-assets.com/65163256/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/43976646/Al_Lalakai_Abu_l_Qasim">Al-Lalakai, Abu l-Qasim</a></div><div class="wp-workCard_item"><span>Brill EI3 - The Encyclopedia of Islam Third Edition</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Abū l-Qāsim Hibatallāh al-Lālakāʾī (d. 418/1027) was an expert of ḥadīth and Shāfiʿī law who live...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Abū l-Qāsim Hibatallāh al-Lālakāʾī (d. 418/1027) was an expert of ḥadīth and Shāfiʿī law who lived in Baghdad. His most important work, Sharḥ uṣūl iʿtiqād ahl al-sunna wa-'l-jamāʿa is an encyclopaedic work which presents the major topics of the Islamic faith through massive citations from the Qurʾān and the ḥadīth. Sharḥ al-uṣūl serves to date as a significant guide to the fundamentals of Islamic traditionalism. Abū l-Qāsim Hibatallāh b. al-Ḥasan b. Manṣūr al-Razī al-Ṭabarī Al-Lālakāʾī (d. Tuesday 6 Ramaḍān 418/10 October 1027) was an expert on ḥadīth and Shāfiʿī law. His surname (nisba, "noun of relation") al-Lālakāʾī (the variants al-Lālikāʾī, al-Alkaʾī and al-Alkāyī are also mentioned in the biographical sources) means "the cobbler". This name derives from the Persian lālāk or lālakā (the Arabised form of the word is lawālik) which means "slippers" or "one-size footwear" (Dozy, 2:508). As there is a dearth of details about al-Lālakāʾī's biography, it is unknown whether he ever made his living from shoemaking. The only contemporary source on al-Lālakāʾī's life is a terse entry authored by his direct disciple, the renowned historian and ḥadīth expert al-Khaṭīb al-Baghdādī (d. 463/1071; Al-Khaṭīb al-Baghdādī, 16:108-9). This entry was duplicated by the historians of later generations, who did not contribute any additional information to al-Lālakāʾī's biography.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a6295510f590d2e37ef202d8c9f78c99" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":65163256,"asset_id":43976646,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/65163256/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43976646"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43976646"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43976646; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43976646]").text(description); $(".js-view-count[data-work-id=43976646]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43976646; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43976646']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 43976646, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "a6295510f590d2e37ef202d8c9f78c99" } } $('.js-work-strip[data-work-id=43976646]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43976646,"title":"Al-Lalakai, Abu l-Qasim","translated_title":"","metadata":{"abstract":"Abū l-Qāsim Hibatallāh al-Lālakāʾī (d. 418/1027) was an expert of ḥadīth and Shāfiʿī law who lived in Baghdad. His most important work, Sharḥ uṣūl iʿtiqād ahl al-sunna wa-'l-jamāʿa is an encyclopaedic work which presents the major topics of the Islamic faith through massive citations from the Qurʾān and the ḥadīth. Sharḥ al-uṣūl serves to date as a significant guide to the fundamentals of Islamic traditionalism. Abū l-Qāsim Hibatallāh b. al-Ḥasan b. Manṣūr al-Razī al-Ṭabarī Al-Lālakāʾī (d. Tuesday 6 Ramaḍān 418/10 October 1027) was an expert on ḥadīth and Shāfiʿī law. His surname (nisba, \"noun of relation\") al-Lālakāʾī (the variants al-Lālikāʾī, al-Alkaʾī and al-Alkāyī are also mentioned in the biographical sources) means \"the cobbler\". This name derives from the Persian lālāk or lālakā (the Arabised form of the word is lawālik) which means \"slippers\" or \"one-size footwear\" (Dozy, 2:508). As there is a dearth of details about al-Lālakāʾī's biography, it is unknown whether he ever made his living from shoemaking. The only contemporary source on al-Lālakāʾī's life is a terse entry authored by his direct disciple, the renowned historian and ḥadīth expert al-Khaṭīb al-Baghdādī (d. 463/1071; Al-Khaṭīb al-Baghdādī, 16:108-9). This entry was duplicated by the historians of later generations, who did not contribute any additional information to al-Lālakāʾī's biography.","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Brill EI3 - The Encyclopedia of Islam Third Edition"},"translated_abstract":"Abū l-Qāsim Hibatallāh al-Lālakāʾī (d. 418/1027) was an expert of ḥadīth and Shāfiʿī law who lived in Baghdad. His most important work, Sharḥ uṣūl iʿtiqād ahl al-sunna wa-'l-jamāʿa is an encyclopaedic work which presents the major topics of the Islamic faith through massive citations from the Qurʾān and the ḥadīth. Sharḥ al-uṣūl serves to date as a significant guide to the fundamentals of Islamic traditionalism. Abū l-Qāsim Hibatallāh b. al-Ḥasan b. Manṣūr al-Razī al-Ṭabarī Al-Lālakāʾī (d. Tuesday 6 Ramaḍān 418/10 October 1027) was an expert on ḥadīth and Shāfiʿī law. His surname (nisba, \"noun of relation\") al-Lālakāʾī (the variants al-Lālikāʾī, al-Alkaʾī and al-Alkāyī are also mentioned in the biographical sources) means \"the cobbler\". This name derives from the Persian lālāk or lālakā (the Arabised form of the word is lawālik) which means \"slippers\" or \"one-size footwear\" (Dozy, 2:508). As there is a dearth of details about al-Lālakāʾī's biography, it is unknown whether he ever made his living from shoemaking. The only contemporary source on al-Lālakāʾī's life is a terse entry authored by his direct disciple, the renowned historian and ḥadīth expert al-Khaṭīb al-Baghdādī (d. 463/1071; Al-Khaṭīb al-Baghdādī, 16:108-9). This entry was duplicated by the historians of later generations, who did not contribute any additional information to al-Lālakāʾī's biography.","internal_url":"https://www.academia.edu/43976646/Al_Lalakai_Abu_l_Qasim","translated_internal_url":"","created_at":"2020-08-29T10:19:54.211-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":900781,"coauthors_can_edit":true,"document_type":"book","co_author_tags":[],"downloadable_attachments":[{"id":65163256,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/65163256/thumbnails/1.jpg","file_name":"EI3_2021_3_Holtzman_3988_.pdf","download_url":"https://www.academia.edu/attachments/65163256/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Al_Lalakai_Abu_l_Qasim.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/65163256/EI3_2021_3_Holtzman_3988_-libre.pdf?1607787689=\u0026response-content-disposition=attachment%3B+filename%3DAl_Lalakai_Abu_l_Qasim.pdf\u0026Expires=1732775841\u0026Signature=A9x~p-G5Fhu8FQQkWE-iv27wDywTy8OAYamGcxT1-vO46NmvBVhTVud3~LZW~uTfaA0A88bWUxYO5eKEF6jgLNKKDE10Qqh0iVlXOvk1l0ouk-7d4W6R5HO13RZt56O9jh4ZHSWHb~OklzZGKG8H3SzGQIBtQAQ-cLLgtoMFT-aT1JV3csNf4uvdD4N93jvUQx~Kj11kl5GUm49tsQlNCh8XP6kk9IIxzTCFo6QM-jUohpxiz0XZ4S7f~hqXWOD2Dz49y3X4Vml2DKOxPlW-Vtz66LHCsPdZbOBc5YPvRM4HBzEDVWm0diJn~wBYvSicjtWcmoPuh3a-El1UTZPOiw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Al_Lalakai_Abu_l_Qasim","translated_slug":"","page_count":3,"language":"en","content_type":"Work","owner":{"id":900781,"first_name":"Livnat","middle_initials":"","last_name":"Holtzman","page_name":"LivnatHoltzman","domain_name":"biu","created_at":"2011-11-01T13:29:14.804-07:00","display_name":"Livnat Holtzman","url":"https://biu.academia.edu/LivnatHoltzman"},"attachments":[{"id":65163256,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/65163256/thumbnails/1.jpg","file_name":"EI3_2021_3_Holtzman_3988_.pdf","download_url":"https://www.academia.edu/attachments/65163256/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Al_Lalakai_Abu_l_Qasim.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/65163256/EI3_2021_3_Holtzman_3988_-libre.pdf?1607787689=\u0026response-content-disposition=attachment%3B+filename%3DAl_Lalakai_Abu_l_Qasim.pdf\u0026Expires=1732775841\u0026Signature=A9x~p-G5Fhu8FQQkWE-iv27wDywTy8OAYamGcxT1-vO46NmvBVhTVud3~LZW~uTfaA0A88bWUxYO5eKEF6jgLNKKDE10Qqh0iVlXOvk1l0ouk-7d4W6R5HO13RZt56O9jh4ZHSWHb~OklzZGKG8H3SzGQIBtQAQ-cLLgtoMFT-aT1JV3csNf4uvdD4N93jvUQx~Kj11kl5GUm49tsQlNCh8XP6kk9IIxzTCFo6QM-jUohpxiz0XZ4S7f~hqXWOD2Dz49y3X4Vml2DKOxPlW-Vtz66LHCsPdZbOBc5YPvRM4HBzEDVWm0diJn~wBYvSicjtWcmoPuh3a-El1UTZPOiw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="39109083"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/39109083/Ahmad_ibn_Hanbal"><img alt="Research paper thumbnail of Ahmad ibn Hanbal" class="work-thumbnail" src="https://attachments.academia-assets.com/64305960/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/39109083/Ahmad_ibn_Hanbal">Ahmad ibn Hanbal</a></div><div class="wp-workCard_item"><span>Encyclopedia of Medieval Philosophy </span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Aḥmad ibn Ḥanbal (780-855) of Baghdad, the eponymous founder of the Ḥanbalite school of law and t...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Aḥmad ibn Ḥanbal (780-855) of Baghdad, the eponymous founder of the Ḥanbalite school of law and theology was a prolific scholar of the Ḥadīth (muḥaddith), a jurisprudent (faqīh), and an influential public figure. Ibn Ḥanbal’s theological teachings reflected an ultra-traditionalistic worldview and relied mainly on a meticulous study of the Qurʾān and the Ḥadīth. Ibn Ḥanbal was in conflict with speculative theology (kalām) which in his lifetime was practiced by several theological trends, the most prominent of which was the Muʿtazila. An epitome of Islamic traditionalism, Ibn Ḥanbal refused to accept the Muʿtazilite dogma of the createdness of the Qurʾān. For this refusal, he was interrogated and tortured during the miḥna, the inquisition which the ʿAbbāsid caliph al-Maʾmūn adopted in 833.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e043881e3d4ec657a4aa53e1666f784f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64305960,"asset_id":39109083,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64305960/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="39109083"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="39109083"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 39109083; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=39109083]").text(description); $(".js-view-count[data-work-id=39109083]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 39109083; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='39109083']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 39109083, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "e043881e3d4ec657a4aa53e1666f784f" } } $('.js-work-strip[data-work-id=39109083]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":39109083,"title":"Ahmad ibn Hanbal","translated_title":"","metadata":{"doi":"10.1007/978-94-024-1151-5_605-1","abstract":"Aḥmad ibn Ḥanbal (780-855) of Baghdad, the eponymous founder of the Ḥanbalite school of law and theology was a prolific scholar of the Ḥadīth (muḥaddith), a jurisprudent (faqīh), and an influential public figure. Ibn Ḥanbal’s theological teachings reflected an ultra-traditionalistic worldview and relied mainly on a meticulous study of the Qurʾān and the Ḥadīth. Ibn Ḥanbal was in conflict with speculative theology (kalām) which in his lifetime was practiced by several theological trends, the most prominent of which was the Muʿtazila. An epitome of Islamic traditionalism, Ibn Ḥanbal refused to accept the Muʿtazilite dogma of the createdness of the Qurʾān. For this refusal, he was interrogated and tortured during the miḥna, the inquisition which the ʿAbbāsid caliph al-Maʾmūn adopted in 833. ","publication_date":{"day":null,"month":null,"year":2019,"errors":{}},"publication_name":"Encyclopedia of Medieval Philosophy "},"translated_abstract":"Aḥmad ibn Ḥanbal (780-855) of Baghdad, the eponymous founder of the Ḥanbalite school of law and theology was a prolific scholar of the Ḥadīth (muḥaddith), a jurisprudent (faqīh), and an influential public figure. Ibn Ḥanbal’s theological teachings reflected an ultra-traditionalistic worldview and relied mainly on a meticulous study of the Qurʾān and the Ḥadīth. Ibn Ḥanbal was in conflict with speculative theology (kalām) which in his lifetime was practiced by several theological trends, the most prominent of which was the Muʿtazila. An epitome of Islamic traditionalism, Ibn Ḥanbal refused to accept the Muʿtazilite dogma of the createdness of the Qurʾān. For this refusal, he was interrogated and tortured during the miḥna, the inquisition which the ʿAbbāsid caliph al-Maʾmūn adopted in 833. 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src="https://attachments.academia-assets.com/6908333/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/1070942/Anthropomorphism">Anthropomorphism</a></div><div class="wp-workCard_item"><span>Brill EI3 - The Encyclopedia of Islam Third Edition</span><span>, 2011</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="acd8624f97a335aa7255834edd841bce" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":6908333,"asset_id":1070942,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/6908333/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="2874563" id="bookreviews"><div class="js-work-strip profile--work_container" data-work-id="106637932"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/106637932/REVIEW_of_SHIDAEH_A_and_J_THIELE_Philosophical_Theology_in_Islam_Later_Ash%CA%BFarism_East_and_West_Islamicate_Intellectual_History_Studies_and_Texts_in_the_Late_Medieval_and_Early_Modern_Periods_Brill_Leiden_and_Boston_2020_authors_copy_"><img alt="Research paper thumbnail of REVIEW of SHIDAEH, A. and J. THIELE—Philosophical Theology in Islam. Later Ashʿarism East and West. (Islamicate Intellectual History. Studies and Texts in the Late Medieval and Early Modern Periods). Brill, Leiden and Boston, 2020 (author's copy)" class="work-thumbnail" src="https://attachments.academia-assets.com/105932619/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/106637932/REVIEW_of_SHIDAEH_A_and_J_THIELE_Philosophical_Theology_in_Islam_Later_Ash%CA%BFarism_East_and_West_Islamicate_Intellectual_History_Studies_and_Texts_in_the_Late_Medieval_and_Early_Modern_Periods_Brill_Leiden_and_Boston_2020_authors_copy_">REVIEW of SHIDAEH, A. and J. THIELE—Philosophical Theology in Islam. Later Ashʿarism East and West. (Islamicate Intellectual History. Studies and Texts in the Late Medieval and Early Modern Periods). Brill, Leiden and Boston, 2020 (author's copy)</a></div><div class="wp-workCard_item"><span>Bibliotheca Orientalis</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The collected volume under review, entitled Philosophical Theology in Islam. Later Ashʿarism East...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The collected volume under review, entitled Philosophical Theology in Islam. Later Ashʿarism East and West, joins several important collected volumes on Islamic theology and philosophy that were published in the last fifteen years.  However, in contrast to these publications, Philosophical Theology in Islam. Later Ashʿarism East and West is, as far as this reviewer knows, the first collected volume by several authors which is dedicated in its entirety to Ashʿarism. In this respect, this volume forms a milestone in Islamic studies, and particularly in the study of Islamic theology. This volume reflects the current state of research in several themes of the Ashʿarī philosophical-theological theories and the socio-political context of Ashʿarism in different regions of the pre-modern Islamic lands. In doing so, it paves the way for future research in the field.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="0d9ca9b1c4ca8d0067e7d3d00a82cf52" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":105932619,"asset_id":106637932,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/105932619/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="106637932"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="106637932"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 106637932; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=106637932]").text(description); $(".js-view-count[data-work-id=106637932]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 106637932; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='106637932']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 106637932, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "0d9ca9b1c4ca8d0067e7d3d00a82cf52" } } $('.js-work-strip[data-work-id=106637932]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":106637932,"title":"REVIEW of SHIDAEH, A. and J. 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An Interview with Yohanan Friedmann</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://biu.academia.edu/LivnatHoltzman">Livnat Holtzman</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://haifa.academia.edu/IdoShahar">עידו שחר</a></span></div><div class="wp-workCard_item"><span>Hamizrah Hehadash 60</span><span>, 2021</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="07128d72c12d771443228a44bae90416" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":68765781,"asset_id":50890982,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/68765781/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="50890982"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="50890982"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 50890982; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=50890982]").text(description); $(".js-view-count[data-work-id=50890982]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 50890982; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='50890982']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 50890982, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "07128d72c12d771443228a44bae90416" } } $('.js-work-strip[data-work-id=50890982]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":50890982,"title":"LANDMARKS IN ARABIC AND ISLAMIC STUDIES IN ISRAEL. 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" class="work-thumbnail" src="https://attachments.academia-assets.com/36087311/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/9935924/%D7%91%D7%99%D7%9F_%D7%A4%D7%A1%D7%A7%D7%A0%D7%95%D7%AA_%D7%9C%D7%A1%D7%A4%D7%A7%D7%A0%D7%95%D7%AA_%D7%90%D7%95_%D7%9E%D7%99_%D7%94%D7%99%D7%94_%D7%94%D7%99%D7%94%D7%95%D7%93%D7%99_%D7%A9%D7%94%D7%AA%D7%95%D7%95%D7%9B%D7%97_%D7%A2%D7%9D_%D7%90%D7%91%D7%9F_%D7%AA%D7%99%D7%9E%D7%99%D7%94_%D7%A2%D7%9C_%D7%94%D7%92%D7%96%D7%A8%D7%94_%D7%94%D7%A7%D7%93%D7%95%D7%9E%D7%94">בין פסקנות לספקנות, או: מי היה היהודי שהתווכח עם אבן תימיה על הגזרה הקדומה? </a></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="403364b3cbf589acd3c017abb3afee94" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":36087311,"asset_id":9935924,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/36087311/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="9935924"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="9935924"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 9935924; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=9935924]").text(description); $(".js-view-count[data-work-id=9935924]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 9935924; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='9935924']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 9935924, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "403364b3cbf589acd3c017abb3afee94" } } $('.js-work-strip[data-work-id=9935924]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":9935924,"title":"בין פסקנות לספקנות, או: מי היה היהודי שהתווכח עם אבן תימיה על הגזרה הקדומה? 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="2872521" id="studentsabstracts"><div class="js-work-strip profile--work_container" data-work-id="111373033"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/111373033/EIMAN_ABU_KISHEK_The_Doctrine_of_the_Divine_Attributes_%E1%B9%A2if%C4%81t_All%C4%81h_and_the_Concept_of_Anthropomorphism_Tashb%C4%ABh_in_the_Theological_Thought_of_Ab%C5%AB_%CA%BFAbd_All%C4%81h_al_Qur%E1%B9%ADub%C4%AB_d_671_1272_an_unpublished_doctoral_dissertation_Bar_Ilan_University_2023"><img alt="Research paper thumbnail of EIMAN ABU-KISHEK, "The Doctrine of the Divine Attributes (Ṣifāt Allāh) and the Concept of Anthropomorphism (Tashbīh) in the Theological Thought of Abū ʿAbd Allāh al- Qurṭubī (d. 671/1272)", an unpublished doctoral dissertation, Bar-Ilan University 2023" class="work-thumbnail" src="https://attachments.academia-assets.com/109003855/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/111373033/EIMAN_ABU_KISHEK_The_Doctrine_of_the_Divine_Attributes_%E1%B9%A2if%C4%81t_All%C4%81h_and_the_Concept_of_Anthropomorphism_Tashb%C4%ABh_in_the_Theological_Thought_of_Ab%C5%AB_%CA%BFAbd_All%C4%81h_al_Qur%E1%B9%ADub%C4%AB_d_671_1272_an_unpublished_doctoral_dissertation_Bar_Ilan_University_2023">EIMAN ABU-KISHEK, "The Doctrine of the Divine Attributes (Ṣifāt Allāh) and the Concept of Anthropomorphism (Tashbīh) in the Theological Thought of Abū ʿAbd Allāh al- Qurṭubī (d. 671/1272)", an unpublished doctoral dissertation, Bar-Ilan University 2023</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Here are the Hebrew and English abstracts of a doctoral dissertation written by my student, Eiman...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Here are the Hebrew and English abstracts of a doctoral dissertation written by my student, Eiman Abu-Kishek, under my supervision at Bar-Ilan University's Department of Arabic. Submitted in May 2023 and approved in December 2023, the dissertation, composed in Hebrew, delves into the theological approach of the esteemed Quran commentator, Abū ʽAbdallāh Muḥammad b. Aḥmad b. Abī Bakr b. Faraj al-Anṣārī al-Khazrajī al-Andalusī al-Qurṭubī (d. 671/1272, subsequently referred to as Abū ʽAbdallāh al-Qurṭubī or al-Qurṭubī). It explores the intertwined subjects of divine attributes (ṣifāt Allāh) and anthropomorphism (tashbīh, lit. likening God to His creation). Al-Qurṭubī's discussion on these matters is primarily found in two of his works: (1) al-Asnā fī sharḥ asmāʼ Allāh 'l-ḥusnā wa-ṣifātihi 'l-ʽulā (the Brilliant [Work] on the Interpretation of God's Most Beautiful Names and His Highest Attributes, henceforth: al-Asnā), (2) al-Jāmiʽ li-aḥkām 'l-qurʼān wa'l-mubīn li-mā taḍammanahu min a 'l-sunna wa-āy 'l-furqān (the Collective [Work] on the Quran Rulings Clarifying the Traditions and Verses, henceforth: al-Jāmiʽ). Through a meticulous examination of both works, this dissertation uncovers the systematic and intricate theological thought of al-Qurṭubī, which remains largely unexplored by Western researchers. The chapters of this study illuminate how al-Qurṭubī, residing in al-Andalus (Muslim Spain) and Egypt, was profoundly influenced by late-Ashʽarī scholars from al-Andalus.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="707dbfb09deb54ae6bbe3fb6e7e3f826" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":109003855,"asset_id":111373033,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/109003855/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="111373033"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="111373033"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 111373033; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=111373033]").text(description); $(".js-view-count[data-work-id=111373033]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 111373033; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='111373033']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 111373033, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "707dbfb09deb54ae6bbe3fb6e7e3f826" } } $('.js-work-strip[data-work-id=111373033]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":111373033,"title":"EIMAN ABU-KISHEK, \"The Doctrine of the Divine Attributes (Ṣifāt Allāh) and the Concept of Anthropomorphism (Tashbīh) in the Theological Thought of Abū ʿAbd Allāh al- Qurṭubī (d. 671/1272)\", an unpublished doctoral dissertation, Bar-Ilan University 2023","translated_title":"","metadata":{"abstract":"Here are the Hebrew and English abstracts of a doctoral dissertation written by my student, Eiman Abu-Kishek, under my supervision at Bar-Ilan University's Department of Arabic. 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It explores the intertwined subjects of divine attributes (ṣifāt Allāh) and anthropomorphism (tashbīh, lit. likening God to His creation). Al-Qurṭubī's discussion on these matters is primarily found in two of his works: (1) al-Asnā fī sharḥ asmāʼ Allāh 'l-ḥusnā wa-ṣifātihi 'l-ʽulā (the Brilliant [Work] on the Interpretation of God's Most Beautiful Names and His Highest Attributes, henceforth: al-Asnā), (2) al-Jāmiʽ li-aḥkām 'l-qurʼān wa'l-mubīn li-mā taḍammanahu min a 'l-sunna wa-āy 'l-furqān (the Collective [Work] on the Quran Rulings Clarifying the Traditions and Verses, henceforth: al-Jāmiʽ). Through a meticulous examination of both works, this dissertation uncovers the systematic and intricate theological thought of al-Qurṭubī, which remains largely unexplored by Western researchers. The chapters of this study illuminate how al-Qurṭubī, residing in al-Andalus (Muslim Spain) and Egypt, was profoundly influenced by late-Ashʽarī scholars from al-Andalus.","internal_url":"https://www.academia.edu/111373033/EIMAN_ABU_KISHEK_The_Doctrine_of_the_Divine_Attributes_%E1%B9%A2if%C4%81t_All%C4%81h_and_the_Concept_of_Anthropomorphism_Tashb%C4%ABh_in_the_Theological_Thought_of_Ab%C5%AB_%CA%BFAbd_All%C4%81h_al_Qur%E1%B9%ADub%C4%AB_d_671_1272_an_unpublished_doctoral_dissertation_Bar_Ilan_University_2023","translated_internal_url":"","created_at":"2023-12-13T20:14:40.932-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":900781,"coauthors_can_edit":true,"document_type":"book","co_author_tags":[{"id":40712006,"work_id":111373033,"tagging_user_id":900781,"tagged_user_id":5079837,"co_author_invite_id":null,"email":"e***1@hotmail.com","display_order":1,"name":"Eiman Kishek","title":"EIMAN ABU-KISHEK, \"The Doctrine of the Divine Attributes (Ṣifāt Allāh) and the Concept of Anthropomorphism (Tashbīh) in the Theological Thought of Abū ʿAbd Allāh al- Qurṭubī (d. 671/1272)\", an unpublished doctoral dissertation, Bar-Ilan University 2023"}],"downloadable_attachments":[{"id":109003855,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/109003855/thumbnails/1.jpg","file_name":"Eiman_Abu_Kishek_Hebrew_and_English_abstracts.pdf","download_url":"https://www.academia.edu/attachments/109003855/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"EIMAN_ABU_KISHEK_The_Doctrine_of_the_Div.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/109003855/Eiman_Abu_Kishek_Hebrew_and_English_abstracts-libre.pdf?1702637167=\u0026response-content-disposition=attachment%3B+filename%3DEIMAN_ABU_KISHEK_The_Doctrine_of_the_Div.pdf\u0026Expires=1732775843\u0026Signature=Qb-wCOJeN0DBJkawyQdaJ-vSdBp1BRdnKBzRIEV-Gk5~zVW0Aw2Jd0L7Iq7cy0fyANxs~TXOu2Ctcgyphmpe2yoN1zSH~7J55XOqmCPAoMRTI2C-v3DrnYXcTPVBrhNnWpbErwIbmXnBsn-DiMeylUWqpj403-f8ibfltkPOp0gRR2dqvkxbuPu7HowZ6l9F5nJveWXtTWyNcf9nN8HPeNpEXSpMx2PONiZElmP3oiiNtOX1BJVzsu6Y4Ue8n4EgqS-w6ZvUA0x4HNBwOd7ODCags2yMU5dQOk3H35YedqEmm75WO49HxboIxEEWK8MDOI2zrFL-lihxxSMzf8TpNA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"EIMAN_ABU_KISHEK_The_Doctrine_of_the_Divine_Attributes_Ṣifāt_Allāh_and_the_Concept_of_Anthropomorphism_Tashbīh_in_the_Theological_Thought_of_Abū_ʿAbd_Allāh_al_Qurṭubī_d_671_1272_an_unpublished_doctoral_dissertation_Bar_Ilan_University_2023","translated_slug":"","page_count":38,"language":"he","content_type":"Work","owner":{"id":900781,"first_name":"Livnat","middle_initials":"","last_name":"Holtzman","page_name":"LivnatHoltzman","domain_name":"biu","created_at":"2011-11-01T13:29:14.804-07:00","display_name":"Livnat Holtzman","url":"https://biu.academia.edu/LivnatHoltzman"},"attachments":[{"id":109003855,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/109003855/thumbnails/1.jpg","file_name":"Eiman_Abu_Kishek_Hebrew_and_English_abstracts.pdf","download_url":"https://www.academia.edu/attachments/109003855/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"EIMAN_ABU_KISHEK_The_Doctrine_of_the_Div.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/109003855/Eiman_Abu_Kishek_Hebrew_and_English_abstracts-libre.pdf?1702637167=\u0026response-content-disposition=attachment%3B+filename%3DEIMAN_ABU_KISHEK_The_Doctrine_of_the_Div.pdf\u0026Expires=1732775843\u0026Signature=Qb-wCOJeN0DBJkawyQdaJ-vSdBp1BRdnKBzRIEV-Gk5~zVW0Aw2Jd0L7Iq7cy0fyANxs~TXOu2Ctcgyphmpe2yoN1zSH~7J55XOqmCPAoMRTI2C-v3DrnYXcTPVBrhNnWpbErwIbmXnBsn-DiMeylUWqpj403-f8ibfltkPOp0gRR2dqvkxbuPu7HowZ6l9F5nJveWXtTWyNcf9nN8HPeNpEXSpMx2PONiZElmP3oiiNtOX1BJVzsu6Y4Ue8n4EgqS-w6ZvUA0x4HNBwOd7ODCags2yMU5dQOk3H35YedqEmm75WO49HxboIxEEWK8MDOI2zrFL-lihxxSMzf8TpNA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":5675,"name":"Kalam (Islamic Theology)","url":"https://www.academia.edu/Documents/in/Kalam_Islamic_Theology_"},{"id":6502,"name":"Mamluk Studies","url":"https://www.academia.edu/Documents/in/Mamluk_Studies"},{"id":7983,"name":"Quranic Studies","url":"https://www.academia.edu/Documents/in/Quranic_Studies-1"},{"id":11150,"name":"Islamic Studies","url":"https://www.academia.edu/Documents/in/Islamic_Studies"},{"id":12836,"name":"Al-Andalus","url":"https://www.academia.edu/Documents/in/Al-Andalus"},{"id":59854,"name":"Islamic Theology","url":"https://www.academia.edu/Documents/in/Islamic_Theology"},{"id":1223687,"name":"Quran and Tafsir Studies","url":"https://www.academia.edu/Documents/in/Quran_and_Tafsir_Studies"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="45005346"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/45005346/SIGALIT_CHACHAM_Spiritual_Physical_and_Theological_Aspects_of_the_Believer_s_Love_of_the_Prophet_Mu%E1%B8%A5ammad_According_to_Shih%C4%81b_al_D%C4%ABn_al_Qas%E1%B9%ADall%C4%81n%C4%AB_s_d_923_1517_al_Maw%C4%81hib_al_Laduniyya_Bi_l_Mina%E1%B8%A5_al_Mu%E1%B8%A5ammadiyya_Intertextual_Readings_an_unpublished_doctoral_dissertation_Bar_Ilan_Univ_2020"><img alt="Research paper thumbnail of SIGALIT CHACHAM, "Spiritual, Physical, and Theological Aspects of the Believer’s Love of the Prophet Muḥammad According to Shihāb al-Dīn al-Qasṭallānī’s (d. 923/1517) al-Mawāhib al-Laduniyya Bi’l-Minaḥ al-Muḥammadiyya: Intertextual Readings", an unpublished doctoral dissertation, Bar Ilan Univ. 2020" class="work-thumbnail" src="https://attachments.academia-assets.com/65550017/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/45005346/SIGALIT_CHACHAM_Spiritual_Physical_and_Theological_Aspects_of_the_Believer_s_Love_of_the_Prophet_Mu%E1%B8%A5ammad_According_to_Shih%C4%81b_al_D%C4%ABn_al_Qas%E1%B9%ADall%C4%81n%C4%AB_s_d_923_1517_al_Maw%C4%81hib_al_Laduniyya_Bi_l_Mina%E1%B8%A5_al_Mu%E1%B8%A5ammadiyya_Intertextual_Readings_an_unpublished_doctoral_dissertation_Bar_Ilan_Univ_2020">SIGALIT CHACHAM, "Spiritual, Physical, and Theological Aspects of the Believer’s Love of the Prophet Muḥammad According to Shihāb al-Dīn al-Qasṭallānī’s (d. 923/1517) al-Mawāhib al-Laduniyya Bi’l-Minaḥ al-Muḥammadiyya: Intertextual Readings", an unpublished doctoral dissertation, Bar Ilan Univ. 2020</a></div><div class="wp-workCard_item"><span>Bar-Ilan University, Ramat Gan</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The following is the Hebrew and English abstracts of a doctoral dissertation I supervised in the ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The following is the Hebrew and English abstracts of a doctoral dissertation I supervised in the Department of Arabic at Bar-Ilan University. The dissertation was submitted in August 2020 and approved in January 2021. The dissertation is written in Hebrew.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="251265d8e9548bf2797cfaa3f518b2bc" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":65550017,"asset_id":45005346,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/65550017/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="45005346"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="45005346"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 45005346; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=45005346]").text(description); $(".js-view-count[data-work-id=45005346]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 45005346; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='45005346']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 45005346, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "251265d8e9548bf2797cfaa3f518b2bc" } } $('.js-work-strip[data-work-id=45005346]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":45005346,"title":"SIGALIT CHACHAM, \"Spiritual, Physical, and Theological Aspects of the Believer’s Love of the Prophet Muḥammad According to Shihāb al-Dīn al-Qasṭallānī’s (d. 923/1517) al-Mawāhib al-Laduniyya Bi’l-Minaḥ al-Muḥammadiyya: Intertextual Readings\", an unpublished doctoral dissertation, Bar Ilan Univ. 2020","translated_title":"","metadata":{"abstract":"The following is the Hebrew and English abstracts of a doctoral dissertation I supervised in the Department of Arabic at Bar-Ilan University. The dissertation was submitted in August 2020 and approved in January 2021. The dissertation is written in Hebrew. ","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Bar-Ilan University, Ramat Gan"},"translated_abstract":"The following is the Hebrew and English abstracts of a doctoral dissertation I supervised in the Department of Arabic at Bar-Ilan University. The dissertation was submitted in August 2020 and approved in January 2021. The dissertation is written in Hebrew. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="39132650"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/39132650/SIGALIT_CHACHAM_The_Visitation_Ziyara_of_the_Prophets_Grave_according_to_Shihab_al_Din_al_Qastallanis_d_923_1517_Al_Mawahib_al_Laduniyya_bil_Minah_al_Muhammadiyya_A_Comparative_Reading_of_Sources_from_the_Mamluk_Period_an_unpublished_MA_thesis_Bar_Ilan_University_Ramat_Gan_2018"><img alt="Research paper thumbnail of SIGALIT CHACHAM, "The Visitation (Ziyara) of the Prophet's Grave according to Shihab al-Din al-Qastallani's (d. 923/1517) Al-Mawahib al-Laduniyya bi'l-Minah al-Muhammadiyya: A Comparative Reading of Sources from the Mamluk Period", an unpublished MA thesis, Bar-Ilan University Ramat Gan, 2018." class="work-thumbnail" src="https://attachments.academia-assets.com/59254418/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/39132650/SIGALIT_CHACHAM_The_Visitation_Ziyara_of_the_Prophets_Grave_according_to_Shihab_al_Din_al_Qastallanis_d_923_1517_Al_Mawahib_al_Laduniyya_bil_Minah_al_Muhammadiyya_A_Comparative_Reading_of_Sources_from_the_Mamluk_Period_an_unpublished_MA_thesis_Bar_Ilan_University_Ramat_Gan_2018">SIGALIT CHACHAM, "The Visitation (Ziyara) of the Prophet's Grave according to Shihab al-Din al-Qastallani's (d. 923/1517) Al-Mawahib al-Laduniyya bi'l-Minah al-Muhammadiyya: A Comparative Reading of Sources from the Mamluk Period", an unpublished MA thesis, Bar-Ilan University Ramat Gan, 2018.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The following is an English abstract of an unpublished MA thesis I supervised. </span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="2487c5ac667a2321f5cca291e1390af6" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":59254418,"asset_id":39132650,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/59254418/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="39132650"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="39132650"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 39132650; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="39156337"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/39156337/MIRIAM_OVADIA_Ibn_Qayyim_al_Jawziyya_tackles_Kal%C4%81m_A_Salient_Practice_of_Rationalized_Traditionalism_an_unpublished_doctoral_dissertation_Freie_Universitaet_Berlin_2016"><img alt="Research paper thumbnail of MIRIAM OVADIA, "Ibn Qayyim al-Jawziyya tackles Kalām: A Salient Practice of Rationalized Traditionalism", an unpublished doctoral dissertation, Freie Universitaet Berlin, 2016." class="work-thumbnail" src="https://attachments.academia-assets.com/59280517/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/39156337/MIRIAM_OVADIA_Ibn_Qayyim_al_Jawziyya_tackles_Kal%C4%81m_A_Salient_Practice_of_Rationalized_Traditionalism_an_unpublished_doctoral_dissertation_Freie_Universitaet_Berlin_2016">MIRIAM OVADIA, "Ibn Qayyim al-Jawziyya tackles Kalām: A Salient Practice of Rationalized Traditionalism", an unpublished doctoral dissertation, Freie Universitaet Berlin, 2016.</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://biu.academia.edu/LivnatHoltzman">Livnat Holtzman</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://biu.academia.edu/MiriamOvadia">Miriam Ovadia</a></span></div><div class="wp-workCard_item"><span>Ibn Qayyim al-Jawziyya tackles Kalām: A Salient Practice of Rationalized Traditionalism</span><span>, 2016</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The following is an English abstract of an unpublished dissertation I supervised as first supervi...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The following is an English abstract of an unpublished dissertation I supervised as first supervisor. The second supervisor is Prof. Dr. Birgit Krawietz of Freie Universitaet Berlin.  Miriam Ovadia has independently updated and expanded the dissertation as a monograph. The monograph entitled Ibn Qayyim al-Jawziyya and the Divine Attributes: Rationalized Traditionalistic Theology was published by Leiden: Brill in 2018.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="71ac22bde2e4bac833d876b1b4fcd98b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":59280517,"asset_id":39156337,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/59280517/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="39156337"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="39156337"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 39156337; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=39156337]").text(description); $(".js-view-count[data-work-id=39156337]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 39156337; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='39156337']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 39156337, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "71ac22bde2e4bac833d876b1b4fcd98b" } } $('.js-work-strip[data-work-id=39156337]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":39156337,"title":"MIRIAM OVADIA, \"Ibn Qayyim al-Jawziyya tackles Kalām: A Salient Practice of Rationalized Traditionalism\", an unpublished doctoral dissertation, Freie Universitaet Berlin, 2016.","translated_title":"","metadata":{"abstract":"The following is an English abstract of an unpublished dissertation I supervised as first supervisor. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="12061807"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/12061807/LIRON_NUNA_Jal%C4%81l_al_D%C4%ABn_al_Suy%C5%AB%E1%B9%AD%C4%AB_d_911_1505_and_the_Anthropomorphic_Expressions_in_the_Qur%CA%BC%C4%81n_Methodology_and_Hermeneutical_Approaches_an_unpublished_MA_thesis_Bar_Ilan_University_Ramat_Gan_2014"><img alt="Research paper thumbnail of LIRON NUNA, "Jalāl al-Dīn al-Suyūṭī (d. 911/1505) and the Anthropomorphic Expressions in the Qurʼān: Methodology and Hermeneutical Approaches", an unpublished MA thesis, Bar-Ilan University, Ramat Gan 2014" class="work-thumbnail" src="https://attachments.academia-assets.com/37386513/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/12061807/LIRON_NUNA_Jal%C4%81l_al_D%C4%ABn_al_Suy%C5%AB%E1%B9%AD%C4%AB_d_911_1505_and_the_Anthropomorphic_Expressions_in_the_Qur%CA%BC%C4%81n_Methodology_and_Hermeneutical_Approaches_an_unpublished_MA_thesis_Bar_Ilan_University_Ramat_Gan_2014">LIRON NUNA, "Jalāl al-Dīn al-Suyūṭī (d. 911/1505) and the Anthropomorphic Expressions in the Qurʼān: Methodology and Hermeneutical Approaches", an unpublished MA thesis, Bar-Ilan University, Ramat Gan 2014</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://biu.academia.edu/LivnatHoltzman">Livnat Holtzman</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://independent.academia.edu/LironNuna">Liron Nuna</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The following is an abstract of an MA thesis I supervised. </span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="499ddab1f2d9db449b7c00b13c681bf6" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":37386513,"asset_id":12061807,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/37386513/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="12061807"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="12061807"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 12061807; 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Aḥmad al-Qurṭubī’s (d. 671/1272) Commentary of the Qur’ān", an unpublished MA thesis, Bar-Ilan University, Ramat Gan 2013 " class="work-thumbnail" src="https://attachments.academia-assets.com/37386459/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/12061765/EIMAN_ABU_KISHEK_Trends_and_Approaches_in_Mu%E1%B8%A5ammad_b_A%E1%B8%A5mad_al_Qur%E1%B9%ADub%C4%AB_s_d_671_1272_Commentary_of_the_Qur_%C4%81n_an_unpublished_MA_thesis_Bar_Ilan_University_Ramat_Gan_2013">EIMAN ABU KISHEK, "Trends and Approaches in Muḥammad b. Aḥmad al-Qurṭubī’s (d. 671/1272) Commentary of the Qur’ān", an unpublished MA thesis, Bar-Ilan University, Ramat Gan 2013 </a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The following is an abstract of an MA thesis I supervised.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="4c81c6a552a31353d8744b14672cc32a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":37386459,"asset_id":12061765,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/37386459/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="12061765"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="12061765"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 12061765; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=12061765]").text(description); $(".js-view-count[data-work-id=12061765]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 12061765; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='12061765']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 12061765, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "4c81c6a552a31353d8744b14672cc32a" } } $('.js-work-strip[data-work-id=12061765]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":12061765,"title":"EIMAN ABU KISHEK, \"Trends and Approaches in Muḥammad b. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="12061722"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/12061722/MIRIAM_OVADIA_Ben_Moshe_Ibn_Qayyim_al_Jawziyyas_Hermeneutical_Approach_to_Gods_Attributes_and_the_Anthropomorphic_Expressions_in_the_Quran_and_the_Hadith_Literature_an_unpublished_MA_thesis_BAr_Ilan_University_Ramat_Gan_2012"><img alt="Research paper thumbnail of MIRIAM OVADIA (Ben Moshe), Ibn Qayyim al-Jawziyya's Hermeneutical Approach to God's Attributes and the Anthropomorphic Expressions in the Quran and the Hadith Literature, an unpublished MA thesis, BAr-Ilan University, Ramat Gan 2012" class="work-thumbnail" src="https://attachments.academia-assets.com/37386198/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/12061722/MIRIAM_OVADIA_Ben_Moshe_Ibn_Qayyim_al_Jawziyyas_Hermeneutical_Approach_to_Gods_Attributes_and_the_Anthropomorphic_Expressions_in_the_Quran_and_the_Hadith_Literature_an_unpublished_MA_thesis_BAr_Ilan_University_Ramat_Gan_2012">MIRIAM OVADIA (Ben Moshe), Ibn Qayyim al-Jawziyya's Hermeneutical Approach to God's Attributes and the Anthropomorphic Expressions in the Quran and the Hadith Literature, an unpublished MA thesis, BAr-Ilan University, Ramat Gan 2012</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://biu.academia.edu/LivnatHoltzman">Livnat Holtzman</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://biu.academia.edu/MiriamOvadia">Miriam Ovadia</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The following is an abstract of an MA thesis I supervised.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d60cb7fc8117294b9fe58a4f54eb1b4e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":37386198,"asset_id":12061722,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/37386198/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="12061722"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="12061722"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 12061722; 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<div class="js-work-strip profile--work_container" data-work-id="44173783"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/44173783/_%D7%9E%D7%91%D7%95%D7%90_%D7%9C%D7%93%D7%AA_%D7%94%D7%90%D7%A1%D7%9C%D7%90%D7%9D_%D7%9E%D7%95%D7%A9%D7%92%D7%99_%D7%99%D7%A1%D7%95%D7%93_%D7%95_%D7%9E%D7%91%D7%95%D7%90_%D7%9C%D7%93%D7%AA_%D7%94%D7%90%D7%A1%D7%9C%D7%90%D7%9D_%D7%A1%D7%95%D7%92%D7%99%D7%95%D7%AA_%D7%9E%D7%AA%D7%A7%D7%93%D7%9E%D7%95%D7%AA_"><img alt="Research paper thumbnail of "מבוא לדת האסלאם- מושגי יסוד" ו"מבוא לדת האסלאם- סוגיות מתקדמות"" class="work-thumbnail" src="https://attachments.academia-assets.com/64533412/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/44173783/_%D7%9E%D7%91%D7%95%D7%90_%D7%9C%D7%93%D7%AA_%D7%94%D7%90%D7%A1%D7%9C%D7%90%D7%9D_%D7%9E%D7%95%D7%A9%D7%92%D7%99_%D7%99%D7%A1%D7%95%D7%93_%D7%95_%D7%9E%D7%91%D7%95%D7%90_%D7%9C%D7%93%D7%AA_%D7%94%D7%90%D7%A1%D7%9C%D7%90%D7%9D_%D7%A1%D7%95%D7%92%D7%99%D7%95%D7%AA_%D7%9E%D7%AA%D7%A7%D7%93%D7%9E%D7%95%D7%AA_">"מבוא לדת האסלאם- מושגי יסוד" ו"מבוא לדת האסלאם- סוגיות מתקדמות"</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">https://www.youtube.com/watch?v=MCVsWm_6hys&feature=youtu.be&fbclid=IwAR1JVVxjvCxpuaqwyL4HI4iE3gO...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden"><a href="https://www.youtube.com/watch?v=MCVsWm_6hys&feature=youtu.be&fbclid=IwAR1JVVxjvCxpuaqwyL4HI4iE3gOMMIy5R64deGKLz-3NIIs0RfCfjKwKLmg" rel="nofollow">https://www.youtube.com/watch?v=MCVsWm_6hys&feature=youtu.be&fbclid=IwAR1JVVxjvCxpuaqwyL4HI4iE3gOMMIy5R64deGKLz-3NIIs0RfCfjKwKLmg</a><br /><br />בשנת הלימודים תשפ"א פותחת המחלקה לערבית את הקורסים "מבוא לדת האסלאם-מושגי יסוד" ו"מבוא לדת האסלאם- סוגיות מתקדמות" לכל המתעניינות והמתעניינים. <br />הקורסים מתוקשבים במלואם במערכת ה-moodle, כאשר הלימוד מותאם לקצב האישי של כל לומד ולומדת. הפורמט של הקורס ייחודי למחלקה לערבית בבר-אילן, והוא מאפשר למידה יסודית ומהנה בקורס מבוא עשיר ומושקע בכל מקום בו אתם נמצאים, ובשעה שנוחה לכם.    <br /><br />להרשמה לקורסי "מבוא לדת האסלאם" יש לפנות לגב' אסתי חסיד, רכזת המחלקה לערבית.<br /><br />טל' 03-5318374 דוא"ל <a href="mailto:arab.dept@biu.ac.il" rel="nofollow">arab.dept@biu.ac.il</a><br /><br /><br /><a href="https://www.youtube.com/watch?v=MCVsWm_6hys&feature=youtu.be&fbclid=IwAR1JVVxjvCxpuaqwyL4HI4iE3gOMMIy5R64deGKLz-3NIIs0RfCfjKwKLmg" rel="nofollow">https://www.youtube.com/watch?v=MCVsWm_6hys&feature=youtu.be&fbclid=IwAR1JVVxjvCxpuaqwyL4HI4iE3gOMMIy5R64deGKLz-3NIIs0RfCfjKwKLmg</a></span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="67c642dab9ca5e41d0650ec3f82acd7e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64533412,"asset_id":44173783,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64533412/download_file?st=MTczMjc5MjIwMCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper 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An Alternative Reading in the Sources</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">https://www.youtube.com/watch?v=OgtHjgqqvoI&list=PL8YRkUahFj_81oJzCSDLTx4kVQQgeHLc-&index=18 T...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden"><a href="https://www.youtube.com/watch?v=OgtHjgqqvoI&list=PL8YRkUahFj_81oJzCSDLTx4kVQQgeHLc-&index=18" rel="nofollow">https://www.youtube.com/watch?v=OgtHjgqqvoI&list=PL8YRkUahFj_81oJzCSDLTx4kVQQgeHLc-&index=18</a> <br /> <br />The CSI Monday Majlis is a Monday evening, online event, where invited speakers present on aspects of their current research Dear Colleagues, We'd like to invite you to the next online Monday Majlis of the Centre for the Study of Islam, Exeter: <br /> <br /><a href="https://www.youtube.com/watch?v=OgtHjgqqvoI&list=PL8YRkUahFj_81oJzCSDLTx4kVQQgeHLc-&index=18" rel="nofollow">https://www.youtube.com/watch?v=OgtHjgqqvoI&list=PL8YRkUahFj_81oJzCSDLTx4kVQQgeHLc-&index=18</a></span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="2ced146a03fd80b05084fb8eb93481ad" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":98354866,"asset_id":96463504,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/98354866/download_file?st=MTczMjc5MjIwMSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="96463504"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="96463504"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 96463504; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=96463504]").text(description); $(".js-view-count[data-work-id=96463504]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 96463504; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='96463504']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 96463504, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "2ced146a03fd80b05084fb8eb93481ad" } } $('.js-work-strip[data-work-id=96463504]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":96463504,"title":"CSI'S Monday Majlis: Livnat Holtzman How Sunni was the Qadiri Creed? 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href="https://www.academia.edu/80578536/%D7%9E%D7%97%D7%95%D7%95%D7%AA_%D7%94%D7%92%D7%95%D7%A3_%D7%A9%D7%9C_%D7%94%D7%A0%D7%91%D7%99%D7%90_%D7%9E%D7%95%D7%97%D7%9E%D7%93_%D7%9E%D7%A8%D7%97%D7%91_%D7%90%D7%99%D7%A9%D7%99_%D7%95%D7%9E%D7%A8%D7%97%D7%91_%D7%A6%D7%99%D7%91%D7%95%D7%A8%D7%99_%D7%91%D7%A1%D7%A4%D7%A8%D7%95%D7%AA_%D7%94%D7%97%D7%93%D7%99%D7%AA">'מחוות הגוף של הנביא מוחמד: מרחב אישי ומרחב ציבורי בספרות החדית</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">הרצאה במסגרת סדרת ההרצאות על האסלאם לזכרו של פרופ' אורי רובין, אוניברסיטת תל-אביב, 24.05.2022 </span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="823410fbf96b0df09e23b1e2ef69c2e9" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":86914845,"asset_id":80578536,"asset_type":"Work","button_location":"profile"}" 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href="https://www.academia.edu/56504053/%D7%A4%D7%95%D7%93%D7%A7%D7%90%D7%A1%D7%98_%D7%AA%D7%A7%D7%A6%D7%99%D7%A8%D7%99%D7%9D_%D7%9E%D7%95%D7%A9%D7%92%D7%99%D7%9D"><img alt="Research paper thumbnail of פודקאסט תקצירים מושגים" class="work-thumbnail" src="https://attachments.academia-assets.com/71858337/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/56504053/%D7%A4%D7%95%D7%93%D7%A7%D7%90%D7%A1%D7%98_%D7%AA%D7%A7%D7%A6%D7%99%D7%A8%D7%99%D7%9D_%D7%9E%D7%95%D7%A9%D7%92%D7%99%D7%9D">פודקאסט תקצירים מושגים</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">עד שנת אלפיים וָחמישים האיסלם עתיד להיות הדת הנפוצה בעולם. אבל כמה אנחנו באמת יודעים עליה? שלום,...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">עד שנת אלפיים וָחמישים האיסלם עתיד להיות הדת הנפוצה בעולם. אבל כמה אנחנו באמת יודעים עליה?<br /><br />שלום, כאן הפרופסור ליבנת הולצמן, מהמחלקה לערבית באוניברסיטת בר-אילן, אני מזמינה אתכם לָהצצה לָסיפור המרתק של יִסוּד האיסלם והתהוותו.<br /><br />בָּהסכת "בעקבות הנביא מוחמד" של אוניברסיטת בר-אילן כאן בגלי צהל, נספר על משמעות השם איסלאם, על יָחָסו של הנביא מוחמד לָיֶהודים, מעמד הנשים בֶּרֶאשית האיסלאם איסור שתיית אלכוהול, וָעוד!<br /><br />"בעקבות הנביא מוחמד" מחכה לכם באתר וּבְיישומון גלצ גלגלצ, בֶּיִישומון בר-דעת או בּכל מקום שאתם מאזינים להסכתים שלכם.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6612d032c7837fa3db42fb753f3dff66" class="wp-workCard--action" rel="nofollow" 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לערבית באוניברסיטת בר-אילן, אני מזמינה אתכם לָהצצה לָסיפור המרתק של יִסוּד האיסלם והתהוותו.\n\nבָּהסכת \"בעקבות הנביא מוחמד\" של אוניברסיטת בר-אילן כאן בגלי צהל, נספר על משמעות השם איסלאם, על יָחָסו של הנביא מוחמד לָיֶהודים, מעמד הנשים בֶּרֶאשית האיסלאם איסור שתיית אלכוהול, וָעוד!\n\n\"בעקבות הנביא מוחמד\" מחכה לכם באתר וּבְיישומון גלצ גלגלצ, בֶּיִישומון בר-דעת או בּכל מקום שאתם מאזינים להסכתים שלכם.\n\n ","publication_date":{"day":null,"month":null,"year":2020,"errors":{}}},"translated_abstract":"עד שנת אלפיים וָחמישים האיסלם עתיד להיות הדת הנפוצה בעולם. אבל כמה אנחנו באמת יודעים עליה?\n\nשלום, כאן הפרופסור ליבנת הולצמן, מהמחלקה לערבית באוניברסיטת בר-אילן, אני מזמינה אתכם לָהצצה לָסיפור המרתק של יִסוּד האיסלם והתהוותו.\n\nבָּהסכת \"בעקבות הנביא מוחמד\" של אוניברסיטת בר-אילן כאן בגלי צהל, נספר על משמעות השם איסלאם, על יָחָסו של הנביא מוחמד לָיֶהודים, מעמד הנשים בֶּרֶאשית האיסלאם איסור שתיית אלכוהול, וָעוד!\n\n\"בעקבות הנביא מוחמד\" מחכה לכם באתר וּבְיישומון גלצ גלגלצ, בֶּיִישומון 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href="https://www.academia.edu/44042012/%D7%94%D7%A4%D7%95%D7%93%D7%A7%D7%90%D7%A1%D7%98_%D7%91%D7%A2%D7%A7%D7%91%D7%95%D7%AA_%D7%94%D7%A0%D7%91%D7%99%D7%90_%D7%9E%D7%95%D7%97%D7%9E%D7%93_"><img alt="Research paper thumbnail of הפודקאסט "בעקבות הנביא מוחמד"" class="work-thumbnail" src="https://attachments.academia-assets.com/64410351/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/44042012/%D7%94%D7%A4%D7%95%D7%93%D7%A7%D7%90%D7%A1%D7%98_%D7%91%D7%A2%D7%A7%D7%91%D7%95%D7%AA_%D7%94%D7%A0%D7%91%D7%99%D7%90_%D7%9E%D7%95%D7%97%D7%9E%D7%93_">הפודקאסט "בעקבות הנביא מוחמד"</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">לאחרונה עלה לאוויר הפודקאסט "בעקבות הנביא מוחמד"- סדרה של 12 פרקים קצרים (20 דקות בממוצע לפרק), ש...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">לאחרונה עלה לאוויר הפודקאסט "בעקבות הנביא מוחמד"- סדרה של 12 פרקים קצרים (20 דקות בממוצע לפרק), שמשודרים ב"בר-דעת", אפליקצית הפודקאסטים של אוניברסיטת בר-אילן. הסדרה מגוללת את סיפור עלייתה והתגבשותה של דת האסלאם במקביל לסיפור חייו של הנביא מוחמד.<br />את הסדרה יזמה, כתבה והגישה פרופ' ליבנת הולצמן מהמחלקה לערבית.<br />הסדרה מנגישה לקהל הרחב את מקורותיה של דת האסלאם, דהיינו הקוראן והחדית', ומספרת את סיפור חייו של הנביא דרך נקודת מבטם של המלומדים המוסלמים שפעלו בין המאה ה- 8 למאה ה- 15. <br />האפליקציה חינמית והיא ניתנת להורדה בקישור הרצ"ב.<br />להורדה<br /><br />למכשירי אנדרואיד<br /><br /><a href="https://play.google.com/store/apps/details?id=com.biu.bardaat&hl=en_US" 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הרצ\"ב.\nלהורדה\n\nלמכשירי אנדרואיד\n\nhttps://play.google.com/store/apps/details?id=com.biu.bardaat\u0026hl=en_US\n\n \n\nלאייפונים\n\nhttps://appstores.co/app/1503749805/%D7%91%D7%A8-%D7%93%D7%A2%D7%AA\n\n \nלהגעה לפודקאסט יש להיכנס ללשונית \"מזרח קרוב רחוק\".","publication_date":{"day":null,"month":null,"year":2020,"errors":{}}},"translated_abstract":"לאחרונה עלה לאוויר הפודקאסט \"בעקבות הנביא מוחמד\"- סדרה של 12 פרקים קצרים (20 דקות בממוצע לפרק), שמשודרים ב\"בר-דעת\", אפליקצית הפודקאסטים של אוניברסיטת בר-אילן. הסדרה מגוללת את סיפור עלייתה והתגבשותה של דת האסלאם במקביל לסיפור חייו של הנביא מוחמד.\nאת הסדרה יזמה, כתבה והגישה פרופ' ליבנת הולצמן מהמחלקה לערבית.\nהסדרה מנגישה לקהל הרחב את מקורותיה של דת האסלאם, דהיינו הקוראן והחדית', ומספרת את סיפור חייו של הנביא דרך נקודת מבטם של המלומדים המוסלמים שפעלו בין המאה ה- 8 למאה ה- 15. \nהאפליקציה חינמית והיא ניתנת להורדה בקישור הרצ\"ב.\nלהורדה\n\nלמכשירי 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="112978550"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/112978550/Insult_Fury_and_Frustration_The_Martyrological_Narrative_of_Ibn_Qayyim_al_Jawziyahs_Al_Kafiyah_al_Shafiyah_MSR_XVII_2013_"><img alt="Research paper thumbnail of Insult, Fury, and Frustration: The Martyrological Narrative of Ibn Qayyim al-Jawziyah's Al-Kafiyah al-Shafiyah (MSR XVII, 2013)" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/112978550/Insult_Fury_and_Frustration_The_Martyrological_Narrative_of_Ibn_Qayyim_al_Jawziyahs_Al_Kafiyah_al_Shafiyah_MSR_XVII_2013_">Insult, Fury, and Frustration: The Martyrological Narrative of Ibn Qayyim al-Jawziyah's Al-Kafiyah al-Shafiyah (MSR XVII, 2013)</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">A student of Islamic theology is bound to find ample evidence of the heated theological disputes ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">A student of Islamic theology is bound to find ample evidence of the heated theological disputes that occurred as early as the seventh century in various literary genres. Theological manuals and treatises, Quran and Hadith exegeses, heresiographical compendia, chronicles, and biographies: all of these provide material on theological controversies. Poetry, on the other hand, has rarely been considered a possible source of information on theological disputes, though those disputes also generated poems. For example, in the famous closing line of his reproachful poem against the Muʿtazilī theologian al-Naẓẓām (d. ca. 230/845), the illustrious poet Abū Nuwās (d. between 198/813 and 200/815) rejects the Muʿtazilī doctrine of al-manzilah bayna al-manzilatayn (a definition of the status of the Muslim grave sinner). 1 Theological controversies are often façades behind which political struggles over hegemony occur. We learn this from the very first fitan in Islamic history, which led to the appearance of sectarian groups such as the Khawārij. Further examples occur throughout the history of the development of Islamic thought. Scholars passionately arguing over theological issues such as the nature of the Quran, the definitions of the divine attributes, or the existence of free will were actually the representatives of political trends and positions. There is no doubt that great thinkers developed their thought from simple intellectual curiosity and genuine desire to seek the truth. However, when a theological concept is summarized in a basic formula or slogan and spreads to the wider population of scholars and even laymen, the concept becomes a cliché on the one hand, and a political idea on the other. The process of simplifying a theological concept can lead to harassment and even physical violence directed at scholars. In al-Maʾmūn’s (d. 218/833) infamous inquisition (miḥnah), the Abbasid government used a theological debate over the concept of the “createdness” of the Quran as a tool to impose its authority on the traditionalists. The repercussions of the miḥnah, namely the aggressive and often violent implementation of the formula al-Qurʾān ghayr makhlūq by Hanbali traditionalists, or the attack of the Hanbali mob on the Quran</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="112978550"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="112978550"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 112978550; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=112978550]").text(description); $(".js-view-count[data-work-id=112978550]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 112978550; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='112978550']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 112978550, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=112978550]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":112978550,"title":"Insult, Fury, and Frustration: The Martyrological Narrative of Ibn Qayyim al-Jawziyah's Al-Kafiyah al-Shafiyah (MSR XVII, 2013)","translated_title":"","metadata":{"abstract":"A student of Islamic theology is bound to find ample evidence of the heated theological disputes that occurred as early as the seventh century in various literary genres. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="112978548"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/112978548/Debating_the_Doctrine_of_jabr_Compulsion_"><img alt="Research paper thumbnail of Debating the Doctrine of jabr (Compulsion)" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/112978548/Debating_the_Doctrine_of_jabr_Compulsion_">Debating the Doctrine of jabr (Compulsion)</a></div><div class="wp-workCard_item"><span>De Gruyter eBooks</span><span>, Aug 16, 2013</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The doctrine of jabr (compulsion) basically states that human actions are created by God, and for...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The doctrine of jabr (compulsion) basically states that human actions are created by God, and forced upon human beings, thus defining God as the real agent of human actions. This doctrine was considered heretical by both rationalist and traditionalist thinkers from the inception of kalāmic debates.1 Traditionalist thinkers in particular were required to address the concept of jabr because of its proximity to the concept of predetermination (al-qaḍāʾ wal-qadar, hence: qadar).2 This major article of faith in the Sunni creed, which states that all human actions are predetermined by God, was perceived by rationalist thinkers (the Muʿtazilīs) as a denial of free will (ikhtiyār). This perception led them to describe the traditionalist concept of qadar as jabr and to apply the derogatory name Jabriyya (sg. Jabrī; upholders of jabr) to traditionalist thinkers (mostly the Ḥanbalīs and the Ashʿarīs).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="112978548"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="112978548"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 112978548; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=112978548]").text(description); $(".js-view-count[data-work-id=112978548]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 112978548; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='112978548']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 112978548, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=112978548]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":112978548,"title":"Debating the Doctrine of jabr (Compulsion)","translated_title":"","metadata":{"abstract":"The doctrine of jabr (compulsion) basically states that human actions are created by God, and forced upon human beings, thus defining God as the real agent of human actions. 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Jabrī; upholders of jabr) to traditionalist thinkers (mostly the Ḥanbalīs and the Ashʿarīs).","publisher":"De Gruyter","publication_date":{"day":16,"month":8,"year":2013,"errors":{}},"publication_name":"De Gruyter eBooks"},"translated_abstract":"The doctrine of jabr (compulsion) basically states that human actions are created by God, and forced upon human beings, thus defining God as the real agent of human actions. This doctrine was considered heretical by both rationalist and traditionalist thinkers from the inception of kalāmic debates.1 Traditionalist thinkers in particular were required to address the concept of jabr because of its proximity to the concept of predetermination (al-qaḍāʾ wal-qadar, hence: qadar).2 This major article of faith in the Sunni creed, which states that all human actions are predetermined by God, was perceived by rationalist thinkers (the Muʿtazilīs) as a denial of free will (ikhtiyār). This perception led them to describe the traditionalist concept of qadar as jabr and to apply the derogatory name Jabriyya (sg. Jabrī; upholders of jabr) to traditionalist thinkers (mostly the Ḥanbalīs and the Ashʿarīs).","internal_url":"https://www.academia.edu/112978548/Debating_the_Doctrine_of_jabr_Compulsion_","translated_internal_url":"","created_at":"2024-01-05T00:45:47.324-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":900781,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Debating_the_Doctrine_of_jabr_Compulsion_","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":900781,"first_name":"Livnat","middle_initials":"","last_name":"Holtzman","page_name":"LivnatHoltzman","domain_name":"biu","created_at":"2011-11-01T13:29:14.804-07:00","display_name":"Livnat Holtzman","url":"https://biu.academia.edu/LivnatHoltzman"},"attachments":[],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":413536,"name":"Doctrine","url":"https://www.academia.edu/Documents/in/Doctrine"},{"id":2635066,"name":"De Gruyter","url":"https://www.academia.edu/Documents/in/De_Gruyter"}],"urls":[{"id":38217388,"url":"https://doi.org/10.1515/9783110285406.61"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="112978547"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/112978547/The_of_Ibn_%CA%BFAq%C4%ABl_d_513_1119_and_the_Ibn_al_Qushayr%C4%AB_d_514_1120_"><img alt="Research paper thumbnail of The of Ibn ʿAqīl (d. 513/1119) and the Ibn al-Qushayrī (d. 514/1120)" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/112978547/The_of_Ibn_%CA%BFAq%C4%ABl_d_513_1119_and_the_Ibn_al_Qushayr%C4%AB_d_514_1120_">The of Ibn ʿAqīl (d. 513/1119) and the Ibn al-Qushayrī (d. 514/1120)</a></div><div class="wp-workCard_item"><span>Oxford University Press eBooks</span><span>, Jun 2, 2014</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Themiḥnaof Ibn ʿAqīl (d. 513/1119) and thefitnatIbn al-Qushayrī (d. 514/1120)—two major events th...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Themiḥnaof Ibn ʿAqīl (d. 513/1119) and thefitnatIbn al-Qushayrī (d. 514/1120)—two major events that took place in eleventh-century Baghdad—mark the victory of traditionalist Islam over rationalist Islam, and as such are considered as part of ‘the Sunni Revival’. The chapter unfolds the political, social, and doctrinal factors that led to these events, while focusing on the role of the leader of the Baghdadian Ḥanbalīs, thesharīfAbū Jaʿfar al-Hāshimī (d. 470/1077–8) in orchestrating the events. The first section of the chapter summarizes Ibn ʿAqīl’smiḥnabased on George Makdisi’s scholarly work, and also provides a limited-scale reading in the primary sources. The second section offers new insights on thefitnatIbn al-Qushayrī based on a close reading of the primary sources, and a survey of recently published researches.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="112978547"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="112978547"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 112978547; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=112978547]").text(description); $(".js-view-count[data-work-id=112978547]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 112978547; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='112978547']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 112978547, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=112978547]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":112978547,"title":"The of Ibn ʿAqīl (d. 513/1119) and the Ibn al-Qushayrī (d. 514/1120)","translated_title":"","metadata":{"abstract":"Themiḥnaof Ibn ʿAqīl (d. 513/1119) and thefitnatIbn al-Qushayrī (d. 514/1120)—two major events that took place in eleventh-century Baghdad—mark the victory of traditionalist Islam over rationalist Islam, and as such are considered as part of ‘the Sunni Revival’. The chapter unfolds the political, social, and doctrinal factors that led to these events, while focusing on the role of the leader of the Baghdadian Ḥanbalīs, thesharīfAbū Jaʿfar al-Hāshimī (d. 470/1077–8) in orchestrating the events. The first section of the chapter summarizes Ibn ʿAqīl’smiḥnabased on George Makdisi’s scholarly work, and also provides a limited-scale reading in the primary sources. 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The second section offers new insights on thefitnatIbn al-Qushayrī based on a close reading of the primary sources, and a survey of recently published researches.","internal_url":"https://www.academia.edu/112978547/The_of_Ibn_%CA%BFAq%C4%ABl_d_513_1119_and_the_Ibn_al_Qushayr%C4%AB_d_514_1120_","translated_internal_url":"","created_at":"2024-01-05T00:45:47.124-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":900781,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"The_of_Ibn_ʿAqīl_d_513_1119_and_the_Ibn_al_Qushayrī_d_514_1120_","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":900781,"first_name":"Livnat","middle_initials":"","last_name":"Holtzman","page_name":"LivnatHoltzman","domain_name":"biu","created_at":"2011-11-01T13:29:14.804-07:00","display_name":"Livnat Holtzman","url":"https://biu.academia.edu/LivnatHoltzman"},"attachments":[],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":15866,"name":"Islam","url":"https://www.academia.edu/Documents/in/Islam"}],"urls":[{"id":38217387,"url":"https://doi.org/10.1093/oxfordhb/9780199696703.013.026"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="112978546"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/112978546/The_Blackwell_Companion_to_the_Qur_an"><img alt="Research paper thumbnail of The Blackwell Companion to the Qur’an" class="work-thumbnail" src="https://attachments.academia-assets.com/110063089/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/112978546/The_Blackwell_Companion_to_the_Qur_an">The Blackwell Companion to the Qur’an</a></div><div class="wp-workCard_item"><span>American journal of Islam and society</span><span>, Apr 1, 2009</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a90d8253292f784a17d5c5e35e280ced" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":110063089,"asset_id":112978546,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/110063089/download_file?st=MTczMjc5MjIwMSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="112978546"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="112978546"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 112978546; 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Gathering the works of scholars from leading universities throughout the world, Rippin has constructed a volume that is designed not only for the general reader \"who may have little exposure to the Qur'an beyond a curiosity evoked by the popular media\" (p. x), but also to scholars specializing in the Qur'an. The overall aim of this large volume, which comprises thirty-two articles, is to guide the reader to \"a well-advanced state of understanding the complexities of the text and its associated traditions\" (ibid). The journal's book review editor generously allowed me to scrutinize the book for three semesters. Thus, I had the chance to check the relevancy of its contents for my students in several undergraduate (\"Introduction to the Religion of Islam,\" \"Readings in the Qur'an,\" and \"Qur'an Exegesis\") and graduate (\"Modern Approaches to Qur'an Interpretation\") courses. Added to this is my professional interest in more than a few of the articles as a researcher of Islamic theology. Hence, this review aims, first and foremost, to evaluate this volume's value for teachers and students as well as its merit for scholars and specialists. The book comprises five parts. The first, \"Orientation,\" introduces the Qur'an and the complex relationship between the text and its reader. Tamara Sonn's \"Introducing\" is a very good overview of the text, its names, structure, history, themes, and interpretation. Describing the Qur'an's relationship with other scriptures, its role in ritual, art, and the making of Islamic law, this article is best for undergraduates. Christopher Buck's \"Discovering\" applies the terminology of literary criticism on different readings of the Qur'an (i.e., inside-outside readings and religious-secular readings). His article is a useful springboard for leading a discussion on the difference between reading the Qur'an as an object of literary research and criticism and reading it as a revealed scripture. Abdullah Saeed's \"Contextualizing\" is an excellent introduction to the method of reading the Qur'an within its historical context. For graduate students struggling with Fazlur Rahman's (d. 1988) writings on the subject, Saeed's article provides a smooth entrance to the world of contextualization. The second part, \"Text,\" deals with different aspects of the Qur'anic text: its structure and language, textual and contextual readings, the development of the written text, and even the influence of prominent figures on its content. In \"Linguistic Structure,\" Salwa M. S. El-Awa deals with the problem of the apparent discursive style of the Qur'an, and especially with the distinctly loose structure of the longer suwar (sing. surah, chapters). While","publication_date":{"day":1,"month":4,"year":2009,"errors":{}},"publication_name":"American journal of Islam and society","grobid_abstract_attachment_id":110063089},"translated_abstract":null,"internal_url":"https://www.academia.edu/112978546/The_Blackwell_Companion_to_the_Qur_an","translated_internal_url":"","created_at":"2024-01-05T00:45:46.847-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":900781,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":110063089,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/110063089/thumbnails/1.jpg","file_name":"664.pdf","download_url":"https://www.academia.edu/attachments/110063089/download_file?st=MTczMjc5MjIwMSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Blackwell_Companion_to_the_Qur_an.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/110063089/664-libre.pdf?1704447499=\u0026response-content-disposition=attachment%3B+filename%3DThe_Blackwell_Companion_to_the_Qur_an.pdf\u0026Expires=1732775845\u0026Signature=LsFomvgMY6aOmr1H9IdVp8XdROX6vh8KTHX9-nCs4BfaILJ9-M3S6YcE4odydLHCfKuxIEbz2-M17wYS8kEI5T2W35iXa29Qdrn57yXUQipPsDCrVlCxk6JwtSQY2YqA5IOMdKAvznabUvxwLYVoqG7vB6zNQ-4Tpw-7EfRx1Mc9QEWa675yrRhiIbonXt2atF5upSqk9vfBygK6WEXSdPdwgFFu2zL91h6siBV37vnAd5KOWmiVLH1a~KVo7-6VBJOLpFCWgDJm2XB5MwTiKegDgnI5qpnpxZryyfxgFDjHIcfYTq6UsK-PKQpHimBamWcoZ~PKHa2TgjZsPeYZQw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"The_Blackwell_Companion_to_the_Qur_an","translated_slug":"","page_count":6,"language":"en","content_type":"Work","owner":{"id":900781,"first_name":"Livnat","middle_initials":"","last_name":"Holtzman","page_name":"LivnatHoltzman","domain_name":"biu","created_at":"2011-11-01T13:29:14.804-07:00","display_name":"Livnat Holtzman","url":"https://biu.academia.edu/LivnatHoltzman"},"attachments":[{"id":110063089,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/110063089/thumbnails/1.jpg","file_name":"664.pdf","download_url":"https://www.academia.edu/attachments/110063089/download_file?st=MTczMjc5MjIwMSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Blackwell_Companion_to_the_Qur_an.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/110063089/664-libre.pdf?1704447499=\u0026response-content-disposition=attachment%3B+filename%3DThe_Blackwell_Companion_to_the_Qur_an.pdf\u0026Expires=1732775845\u0026Signature=LsFomvgMY6aOmr1H9IdVp8XdROX6vh8KTHX9-nCs4BfaILJ9-M3S6YcE4odydLHCfKuxIEbz2-M17wYS8kEI5T2W35iXa29Qdrn57yXUQipPsDCrVlCxk6JwtSQY2YqA5IOMdKAvznabUvxwLYVoqG7vB6zNQ-4Tpw-7EfRx1Mc9QEWa675yrRhiIbonXt2atF5upSqk9vfBygK6WEXSdPdwgFFu2zL91h6siBV37vnAd5KOWmiVLH1a~KVo7-6VBJOLpFCWgDJm2XB5MwTiKegDgnI5qpnpxZryyfxgFDjHIcfYTq6UsK-PKQpHimBamWcoZ~PKHa2TgjZsPeYZQw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":15866,"name":"Islam","url":"https://www.academia.edu/Documents/in/Islam"},{"id":55724,"name":"Curiosity","url":"https://www.academia.edu/Documents/in/Curiosity"},{"id":85813,"name":"Honor","url":"https://www.academia.edu/Documents/in/Honor"}],"urls":[{"id":38217386,"url":"https://doi.org/10.35632/ajis.v26i2.1395"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="112978545"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/112978545/On_Taql%C4%ABd_Ibn_al_Qayyims_Critique_of_Authority_in_Islamic_Law"><img alt="Research paper thumbnail of On Taqlīd: Ibn al Qayyim's Critique of Authority in Islamic Law" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/112978545/On_Taql%C4%ABd_Ibn_al_Qayyims_Critique_of_Authority_in_Islamic_Law">On Taqlīd: Ibn al Qayyim's Critique of Authority in Islamic Law</a></div><div class="wp-workCard_item"><span>Islam and Christian-muslim Relations</span><span>, Jul 29, 2015</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">their location revealed only by coercion. Most rural communities had little connection with the g...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">their location revealed only by coercion. Most rural communities had little connection with the great caravans of trans-Saharan commerce, controlled by the camel-herding nomads of the desert. There is also a vivid reconstruction of the physical world of village houses. A dispute between two brothers allows reconstruction of the plan of a rural house, with its internal courtyard, and areas for toilet and laundry, but no latrines, as these were not found in the bādiya. Another diagram accompanies a dispute about privacy, when residents of a cul-de-sac object to a new passage that would open it up to another street. The analysis of a case of a goat that wandered from one douar to another is delightful. This fresh depiction of the rural world is founded on a meticulous edition and excellent translation of the selected fatwas. The translation and the edition face each other, making it easy to compare the two. Each translation is preceded by a summary of the case. The translation is accessible, and consistently captures the meaning without being literal or rigid. Voguet’s command of the terminology of Islamic law and the specifically Maghrebi nomenclature is impressive. The foregrounding of the texts also allows the reader to appreciate their richness. The scattered references to the role of women, hardly touched upon by Voguet, could have sustained another separate chapter. For a historian specializing in other parts of the Islamic world, a criticism of this book is that it is largely framed within the tradition of North African studies. The iqt.āʿ, for example, so prominent elsewhere in the Islamic world, is mentioned often in the fatwas. But the position of the iqt.āʿ-holder vis-à-vis other political authorities in the countryside is not explored, and it is not clear why all iqt.āʿ-holders would be of Bedouin origin. But not everything can be done by one author; historians of other regions of medieval Islam need to follow Voguet’s exemplary study, with a view to fashioning a new narrative that takes its starting point from the land and the tribe.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="112978545"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="112978545"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 112978545; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=112978545]").text(description); $(".js-view-count[data-work-id=112978545]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 112978545; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='112978545']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 112978545, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=112978545]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":112978545,"title":"On Taqlīd: Ibn al Qayyim's Critique of Authority in Islamic Law","translated_title":"","metadata":{"abstract":"their location revealed only by coercion. Most rural communities had little connection with the great caravans of trans-Saharan commerce, controlled by the camel-herding nomads of the desert. There is also a vivid reconstruction of the physical world of village houses. A dispute between two brothers allows reconstruction of the plan of a rural house, with its internal courtyard, and areas for toilet and laundry, but no latrines, as these were not found in the bādiya. Another diagram accompanies a dispute about privacy, when residents of a cul-de-sac object to a new passage that would open it up to another street. The analysis of a case of a goat that wandered from one douar to another is delightful. This fresh depiction of the rural world is founded on a meticulous edition and excellent translation of the selected fatwas. The translation and the edition face each other, making it easy to compare the two. Each translation is preceded by a summary of the case. The translation is accessible, and consistently captures the meaning without being literal or rigid. Voguet’s command of the terminology of Islamic law and the specifically Maghrebi nomenclature is impressive. The foregrounding of the texts also allows the reader to appreciate their richness. The scattered references to the role of women, hardly touched upon by Voguet, could have sustained another separate chapter. For a historian specializing in other parts of the Islamic world, a criticism of this book is that it is largely framed within the tradition of North African studies. The iqt.āʿ, for example, so prominent elsewhere in the Islamic world, is mentioned often in the fatwas. But the position of the iqt.āʿ-holder vis-à-vis other political authorities in the countryside is not explored, and it is not clear why all iqt.āʿ-holders would be of Bedouin origin. But not everything can be done by one author; historians of other regions of medieval Islam need to follow Voguet’s exemplary study, with a view to fashioning a new narrative that takes its starting point from the land and the tribe.","publisher":"Routledge","publication_date":{"day":29,"month":7,"year":2015,"errors":{}},"publication_name":"Islam and Christian-muslim Relations"},"translated_abstract":"their location revealed only by coercion. Most rural communities had little connection with the great caravans of trans-Saharan commerce, controlled by the camel-herding nomads of the desert. There is also a vivid reconstruction of the physical world of village houses. A dispute between two brothers allows reconstruction of the plan of a rural house, with its internal courtyard, and areas for toilet and laundry, but no latrines, as these were not found in the bādiya. Another diagram accompanies a dispute about privacy, when residents of a cul-de-sac object to a new passage that would open it up to another street. The analysis of a case of a goat that wandered from one douar to another is delightful. This fresh depiction of the rural world is founded on a meticulous edition and excellent translation of the selected fatwas. The translation and the edition face each other, making it easy to compare the two. Each translation is preceded by a summary of the case. The translation is accessible, and consistently captures the meaning without being literal or rigid. Voguet’s command of the terminology of Islamic law and the specifically Maghrebi nomenclature is impressive. The foregrounding of the texts also allows the reader to appreciate their richness. The scattered references to the role of women, hardly touched upon by Voguet, could have sustained another separate chapter. For a historian specializing in other parts of the Islamic world, a criticism of this book is that it is largely framed within the tradition of North African studies. The iqt.āʿ, for example, so prominent elsewhere in the Islamic world, is mentioned often in the fatwas. But the position of the iqt.āʿ-holder vis-à-vis other political authorities in the countryside is not explored, and it is not clear why all iqt.āʿ-holders would be of Bedouin origin. But not everything can be done by one author; historians of other regions of medieval Islam need to follow Voguet’s exemplary study, with a view to fashioning a new narrative that takes its starting point from the land and the tribe.","internal_url":"https://www.academia.edu/112978545/On_Taql%C4%ABd_Ibn_al_Qayyims_Critique_of_Authority_in_Islamic_Law","translated_internal_url":"","created_at":"2024-01-05T00:45:46.603-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":900781,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"On_Taqlīd_Ibn_al_Qayyims_Critique_of_Authority_in_Islamic_Law","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":900781,"first_name":"Livnat","middle_initials":"","last_name":"Holtzman","page_name":"LivnatHoltzman","domain_name":"biu","created_at":"2011-11-01T13:29:14.804-07:00","display_name":"Livnat Holtzman","url":"https://biu.academia.edu/LivnatHoltzman"},"attachments":[],"research_interests":[{"id":534,"name":"Law","url":"https://www.academia.edu/Documents/in/Law"},{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":15866,"name":"Islam","url":"https://www.academia.edu/Documents/in/Islam"},{"id":27673,"name":"Sharia","url":"https://www.academia.edu/Documents/in/Sharia"},{"id":106300,"name":"Fiqh","url":"https://www.academia.edu/Documents/in/Fiqh"}],"urls":[{"id":38217385,"url":"https://doi.org/10.1080/09596410.2015.1070607"}]}, dispatcherData: dispatcherData }); 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The chapter examines the alleged origins of this ḥadīth in seventh century Medina, and follows the circulation of this text until it became one of the foremost iconic texts of Islamic traditionalism. The chapter examines two versions of ḥadīth al-ruʾya attributed to the Prophet’s companions, Jarir al-Bajali and Abu Razin al-ʿUqayli, and highlights the role of Abu Razin and Jarir’s family members and tribesmen in shaping the two narratives of ḥadīth al-ruʼya. Although the two narratives were almost identical, Jarir’s narrative was admitted into the traditionalistic canon, while Abu Razin’s narrative was cherished only by a few traditionalists. This chapter considers the various factors that led to the iconisation of Jarir’s narrative, and identifies the miḥna, the formative event of Islamic traditionalism that occurred in ninth century Baghdad, as the turning point in the history of this text. During the miḥna, Ahmad ibn Hanbal (d. 855) was harshly interrogated by the caliph’s vizier about his belief in the beatific vision. 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During the miḥna, Ahmad ibn Hanbal (d. 855) was harshly interrogated by the caliph’s vizier about his belief in the beatific vision. By citing Jarir’s narrative as the ultimate textual evidence of his belief, Ibn Hanbal contributed to this text’s iconisation.","publisher":"Edinburgh University Press","publication_date":{"day":1,"month":4,"year":2018,"errors":{}},"publication_name":"Edinburgh University Press eBooks"},"translated_abstract":"This chapter offers a combined literary-historical approach to ḥadīth al-ruʾya (‘the ḥadīth of the beatific vision’). The chapter examines the alleged origins of this ḥadīth in seventh century Medina, and follows the circulation of this text until it became one of the foremost iconic texts of Islamic traditionalism. The chapter examines two versions of ḥadīth al-ruʾya attributed to the Prophet’s companions, Jarir al-Bajali and Abu Razin al-ʿUqayli, and highlights the role of Abu Razin and Jarir’s family members and tribesmen in shaping the two narratives of ḥadīth al-ruʼya. Although the two narratives were almost identical, Jarir’s narrative was admitted into the traditionalistic canon, while Abu Razin’s narrative was cherished only by a few traditionalists. This chapter considers the various factors that led to the iconisation of Jarir’s narrative, and identifies the miḥna, the formative event of Islamic traditionalism that occurred in ninth century Baghdad, as the turning point in the history of this text. During the miḥna, Ahmad ibn Hanbal (d. 855) was harshly interrogated by the caliph’s vizier about his belief in the beatific vision. By citing Jarir’s narrative as the ultimate textual evidence of his belief, Ibn Hanbal contributed to this text’s iconisation.","internal_url":"https://www.academia.edu/112978541/A_Tale_of_Two_Narrators_Some_Historical_Geographical_and_Cultural_Considerations","translated_internal_url":"","created_at":"2024-01-05T00:45:45.759-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":900781,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"A_Tale_of_Two_Narrators_Some_Historical_Geographical_and_Cultural_Considerations","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":900781,"first_name":"Livnat","middle_initials":"","last_name":"Holtzman","page_name":"LivnatHoltzman","domain_name":"biu","created_at":"2011-11-01T13:29:14.804-07:00","display_name":"Livnat Holtzman","url":"https://biu.academia.edu/LivnatHoltzman"},"attachments":[],"research_interests":[{"id":128,"name":"History","url":"https://www.academia.edu/Documents/in/History"},{"id":2418,"name":"Literature","url":"https://www.academia.edu/Documents/in/Literature"},{"id":2852,"name":"Narrative","url":"https://www.academia.edu/Documents/in/Narrative"},{"id":553152,"name":"anthropomorphism in Islam","url":"https://www.academia.edu/Documents/in/anthropomorphism_in_Islam"}],"urls":[{"id":38217381,"url":"https://doi.org/10.3366/edinburgh/9780748689569.003.0003"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="112978540"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/112978540/Iconic_Books_and_Gestures_A%E1%B8%A5%C4%81d%C4%ABth_al_%E1%B9%A2if%C4%81t_in_the_Public_Sphere"><img alt="Research paper thumbnail of Iconic Books and Gestures: Aḥādīth al-Ṣifāt in the Public Sphere" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/112978540/Iconic_Books_and_Gestures_A%E1%B8%A5%C4%81d%C4%ABth_al_%E1%B9%A2if%C4%81t_in_the_Public_Sphere">Iconic Books and Gestures: Aḥādīth al-Ṣifāt in the Public Sphere</a></div><div class="wp-workCard_item"><span>Edinburgh University Press eBooks</span><span>, Apr 1, 2018</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This chapter examines the ubiquitous presence of aḥādīth al-ṣifāt in the public sphere by focusin...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This chapter examines the ubiquitous presence of aḥādīth al-ṣifāt in the public sphere by focusing on four iconic texts: the caliphal Qadiri Creed, Ibn Khuzayma’s (d. 924) Kitāb al-Tawḥid, Fakhr al-Din al-Razi’s (d. 1210) Asās al-Taqdīs and Ibn Taymiyya’s (d. 1328) al-Ḥamawiyya al-Kubrā. These iconic texts, which offer various discussions of aḥādīth al-ṣifāt, stood at the centre of public attention, and were revered as objects of political power. This chapter fully unfolds the connection between these four texts, and the role that they played in political events that took place in different venues from tenth century Nishapur to fourteenth century Damascus. Both the extremely popular Asās al-Taqdīs and al-Ḥamawiyya al-Kubrā ignited a public controversy about the performance of two iconic gestures that were linked to the recitations of aḥādīth al-ṣifāt: pointing the index finger heavenward and raising both hands in prayer. The chapter highlights al-Ḥamawiyya al-Kubrā’s iconicity by addressing the derogative name ḥashwiyya (vulgar anthropomorphists) which was central to this public controversy. The iconic books and gestures that are discussed in this chapter underscore the interface between theology and politics, and reveal a layer as yet unknown of the controversy between the ultra-traditionalists (Hanbalites) and the rational-traditionalists (the later Ashʿarites).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="112978540"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="112978540"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 112978540; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=112978540]").text(description); $(".js-view-count[data-work-id=112978540]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 112978540; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='112978540']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 112978540, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=112978540]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":112978540,"title":"Iconic Books and Gestures: Aḥādīth al-Ṣifāt in the Public Sphere","translated_title":"","metadata":{"abstract":"This chapter examines the ubiquitous presence of aḥādīth al-ṣifāt in the public sphere by focusing on four iconic texts: the caliphal Qadiri Creed, Ibn Khuzayma’s (d. 924) Kitāb al-Tawḥid, Fakhr al-Din al-Razi’s (d. 1210) Asās al-Taqdīs and Ibn Taymiyya’s (d. 1328) al-Ḥamawiyya al-Kubrā. These iconic texts, which offer various discussions of aḥādīth al-ṣifāt, stood at the centre of public attention, and were revered as objects of political power. This chapter fully unfolds the connection between these four texts, and the role that they played in political events that took place in different venues from tenth century Nishapur to fourteenth century Damascus. Both the extremely popular Asās al-Taqdīs and al-Ḥamawiyya al-Kubrā ignited a public controversy about the performance of two iconic gestures that were linked to the recitations of aḥādīth al-ṣifāt: pointing the index finger heavenward and raising both hands in prayer. The chapter highlights al-Ḥamawiyya al-Kubrā’s iconicity by addressing the derogative name ḥashwiyya (vulgar anthropomorphists) which was central to this public controversy. The iconic books and gestures that are discussed in this chapter underscore the interface between theology and politics, and reveal a layer as yet unknown of the controversy between the ultra-traditionalists (Hanbalites) and the rational-traditionalists (the later Ashʿarites).","publisher":"Edinburgh University Press","publication_date":{"day":1,"month":4,"year":2018,"errors":{}},"publication_name":"Edinburgh University Press eBooks"},"translated_abstract":"This chapter examines the ubiquitous presence of aḥādīth al-ṣifāt in the public sphere by focusing on four iconic texts: the caliphal Qadiri Creed, Ibn Khuzayma’s (d. 924) Kitāb al-Tawḥid, Fakhr al-Din al-Razi’s (d. 1210) Asās al-Taqdīs and Ibn Taymiyya’s (d. 1328) al-Ḥamawiyya al-Kubrā. These iconic texts, which offer various discussions of aḥādīth al-ṣifāt, stood at the centre of public attention, and were revered as objects of political power. This chapter fully unfolds the connection between these four texts, and the role that they played in political events that took place in different venues from tenth century Nishapur to fourteenth century Damascus. Both the extremely popular Asās al-Taqdīs and al-Ḥamawiyya al-Kubrā ignited a public controversy about the performance of two iconic gestures that were linked to the recitations of aḥādīth al-ṣifāt: pointing the index finger heavenward and raising both hands in prayer. The chapter highlights al-Ḥamawiyya al-Kubrā’s iconicity by addressing the derogative name ḥashwiyya (vulgar anthropomorphists) which was central to this public controversy. The iconic books and gestures that are discussed in this chapter underscore the interface between theology and politics, and reveal a layer as yet unknown of the controversy between the ultra-traditionalists (Hanbalites) and the rational-traditionalists (the later Ashʿarites).","internal_url":"https://www.academia.edu/112978540/Iconic_Books_and_Gestures_A%E1%B8%A5%C4%81d%C4%ABth_al_%E1%B9%A2if%C4%81t_in_the_Public_Sphere","translated_internal_url":"","created_at":"2024-01-05T00:45:45.554-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":900781,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Iconic_Books_and_Gestures_Aḥādīth_al_Ṣifāt_in_the_Public_Sphere","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":900781,"first_name":"Livnat","middle_initials":"","last_name":"Holtzman","page_name":"LivnatHoltzman","domain_name":"biu","created_at":"2011-11-01T13:29:14.804-07:00","display_name":"Livnat Holtzman","url":"https://biu.academia.edu/LivnatHoltzman"},"attachments":[],"research_interests":[{"id":1236,"name":"Art","url":"https://www.academia.edu/Documents/in/Art"},{"id":3147,"name":"Gesture","url":"https://www.academia.edu/Documents/in/Gesture"},{"id":10467,"name":"Public Sphere","url":"https://www.academia.edu/Documents/in/Public_Sphere"},{"id":553152,"name":"anthropomorphism in Islam","url":"https://www.academia.edu/Documents/in/anthropomorphism_in_Islam"},{"id":763350,"name":"Edinburgh University","url":"https://www.academia.edu/Documents/in/Edinburgh_University"}],"urls":[{"id":38217380,"url":"https://doi.org/10.3366/edinburgh/9780748689569.003.0006"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="112978539"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/112978539/Elements_of_Acceptance_and_Rejection_in_Ibn_Qayyim_al_Jawziyya_s_Systematic_Reading_of_Ibn_%E1%B8%A4azm"><img alt="Research paper thumbnail of Elements of Acceptance and Rejection in Ibn Qayyim al-Jawziyya’s Systematic Reading of Ibn Ḥazm" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/112978539/Elements_of_Acceptance_and_Rejection_in_Ibn_Qayyim_al_Jawziyya_s_Systematic_Reading_of_Ibn_%E1%B8%A4azm">Elements of Acceptance and Rejection in Ibn Qayyim al-Jawziyya’s Systematic Reading of Ibn Ḥazm</a></div><div class="wp-workCard_item"><span>BRILL eBooks</span><span>, 2013</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This chapter addresses the way Ibn Qayyim al-Jawziyya examines, understands and interprets Ibn Ḥa...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This chapter addresses the way Ibn Qayyim al-Jawziyya examines, understands and interprets Ibn Ḥazm&#39;s writings, and the contribution of the latter to Jawziyyan thought. The findings of Ibn Qayyim al-Jawziyya&#39;s examination of the Ḥazmian text are organized under Ibn Ḥazm’s titles, which are often mentioned and quoted by Ibn Qayyim al-Jawziyya: Ṭawq al-ḥamāma , Marātib al-ijmāʿ , al-Faṣl fī l-milal , and Ḥijjat al-wadāʿ . The two last works in particular serve as case-studies for Ibn Qayyim al-Jawziyya&#39;s approach to the Ḥazmian text and argumentations. Al-Muḥallā , which was well known to Ibn Qayyim al-Jawziyya, is mentioned throughout the discussion in connection with al-Faṣl . Ibn Ḥazm enriched the Jawziyyan hermeneutics and enabled Ibn al-Qayyim to develop his original ideas and vocabulary, as is reflected in one of the latter&#39;s later works, Tuḥfat al-mawdūd . Keywords: Ḥijjat al-wadāʿ ; Ṭawq al-ḥamāma ; al-Faṣl fī l-milal ; Ibn Ḥazm; Ibn Qayyim al-Jawziyya; Marātib al-ijmāʿ</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="112978539"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="112978539"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 112978539; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=112978539]").text(description); $(".js-view-count[data-work-id=112978539]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 112978539; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='112978539']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 112978539, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=112978539]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":112978539,"title":"Elements of Acceptance and Rejection in Ibn Qayyim al-Jawziyya’s Systematic Reading of Ibn Ḥazm","translated_title":"","metadata":{"abstract":"This chapter addresses the way Ibn Qayyim al-Jawziyya examines, understands and interprets Ibn Ḥazm\u0026#39;s writings, and the contribution of the latter to Jawziyyan thought. The findings of Ibn Qayyim al-Jawziyya\u0026#39;s examination of the Ḥazmian text are organized under Ibn Ḥazm’s titles, which are often mentioned and quoted by Ibn Qayyim al-Jawziyya: Ṭawq al-ḥamāma , Marātib al-ijmāʿ , al-Faṣl fī l-milal , and Ḥijjat al-wadāʿ . The two last works in particular serve as case-studies for Ibn Qayyim al-Jawziyya\u0026#39;s approach to the Ḥazmian text and argumentations. Al-Muḥallā , which was well known to Ibn Qayyim al-Jawziyya, is mentioned throughout the discussion in connection with al-Faṣl . Ibn Ḥazm enriched the Jawziyyan hermeneutics and enabled Ibn al-Qayyim to develop his original ideas and vocabulary, as is reflected in one of the latter\u0026#39;s later works, Tuḥfat al-mawdūd . Keywords: Ḥijjat al-wadāʿ ; Ṭawq al-ḥamāma ; al-Faṣl fī l-milal ; Ibn Ḥazm; Ibn Qayyim al-Jawziyya; Marātib al-ijmāʿ","publisher":"Brill","publication_date":{"day":null,"month":null,"year":2013,"errors":{}},"publication_name":"BRILL eBooks"},"translated_abstract":"This chapter addresses the way Ibn Qayyim al-Jawziyya examines, understands and interprets Ibn Ḥazm\u0026#39;s writings, and the contribution of the latter to Jawziyyan thought. The findings of Ibn Qayyim al-Jawziyya\u0026#39;s examination of the Ḥazmian text are organized under Ibn Ḥazm’s titles, which are often mentioned and quoted by Ibn Qayyim al-Jawziyya: Ṭawq al-ḥamāma , Marātib al-ijmāʿ , al-Faṣl fī l-milal , and Ḥijjat al-wadāʿ . The two last works in particular serve as case-studies for Ibn Qayyim al-Jawziyya\u0026#39;s approach to the Ḥazmian text and argumentations. Al-Muḥallā , which was well known to Ibn Qayyim al-Jawziyya, is mentioned throughout the discussion in connection with al-Faṣl . Ibn Ḥazm enriched the Jawziyyan hermeneutics and enabled Ibn al-Qayyim to develop his original ideas and vocabulary, as is reflected in one of the latter\u0026#39;s later works, Tuḥfat al-mawdūd . Keywords: Ḥijjat al-wadāʿ ; Ṭawq al-ḥamāma ; al-Faṣl fī l-milal ; Ibn Ḥazm; Ibn Qayyim al-Jawziyya; Marātib al-ijmāʿ","internal_url":"https://www.academia.edu/112978539/Elements_of_Acceptance_and_Rejection_in_Ibn_Qayyim_al_Jawziyya_s_Systematic_Reading_of_Ibn_%E1%B8%A4azm","translated_internal_url":"","created_at":"2024-01-05T00:45:45.260-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":900781,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Elements_of_Acceptance_and_Rejection_in_Ibn_Qayyim_al_Jawziyya_s_Systematic_Reading_of_Ibn_Ḥazm","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":900781,"first_name":"Livnat","middle_initials":"","last_name":"Holtzman","page_name":"LivnatHoltzman","domain_name":"biu","created_at":"2011-11-01T13:29:14.804-07:00","display_name":"Livnat Holtzman","url":"https://biu.academia.edu/LivnatHoltzman"},"attachments":[],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":1236,"name":"Art","url":"https://www.academia.edu/Documents/in/Art"},{"id":1270,"name":"Arabic Literature","url":"https://www.academia.edu/Documents/in/Arabic_Literature"},{"id":5114,"name":"Hermeneutics","url":"https://www.academia.edu/Documents/in/Hermeneutics"},{"id":5674,"name":"Islamic Philosophy","url":"https://www.academia.edu/Documents/in/Islamic_Philosophy"},{"id":6502,"name":"Mamluk Studies","url":"https://www.academia.edu/Documents/in/Mamluk_Studies"},{"id":16155,"name":"Mamluk History","url":"https://www.academia.edu/Documents/in/Mamluk_History"},{"id":60093,"name":"Ibn Hazm","url":"https://www.academia.edu/Documents/in/Ibn_Hazm"},{"id":80338,"name":"Ibn Taymiyya","url":"https://www.academia.edu/Documents/in/Ibn_Taymiyya"},{"id":106300,"name":"Fiqh","url":"https://www.academia.edu/Documents/in/Fiqh"},{"id":1354400,"name":"Reading Process","url":"https://www.academia.edu/Documents/in/Reading_Process"}],"urls":[{"id":38217379,"url":"https://doi.org/10.1163/9789004243101_022"}]}, dispatcherData: dispatcherData }); 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="112978537"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/112978537/The_Bedouin_Who_Asked_Questions_The_Later_%E1%B8%A4anbalites_and_the_Revival_of_the_Myth_of_Ab%C5%AB_Raz%C4%ABn_al_%CA%BFUqayl%C4%AB"><img alt="Research paper thumbnail of The Bedouin Who Asked Questions: The Later Ḥanbalites and the Revival of the Myth of Abū Razīn al-ʿUqaylī" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/112978537/The_Bedouin_Who_Asked_Questions_The_Later_%E1%B8%A4anbalites_and_the_Revival_of_the_Myth_of_Ab%C5%AB_Raz%C4%ABn_al_%CA%BFUqayl%C4%AB">The Bedouin Who Asked Questions: The Later Ḥanbalites and the Revival of the Myth of Abū Razīn al-ʿUqaylī</a></div><div class="wp-workCard_item"><span>V&R unipress eBooks</span><span>, Nov 11, 2018</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">One of the many merits of the influential Ḥanbalite scholar and activist Taqī al-Dīn Aḥmad ibn Ta...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">One of the many merits of the influential Ḥanbalite scholar and activist Taqī al-Dīn Aḥmad ibn Taymiyya (d. 728/1328) was his accessibility. The many literary sources about his life report that people from all over the Mamluk sultanate and beyond it, whether educated or lay, had easily accessed shaykh al-islām (Ibn Taymiyya’s honorific title) to seek his learned opinion in matters of practice and dogma. The educated sent him letters (later recorded, so we believe, in Majmūʿ al-Fatāwā, the massive collection of his responsa) and attended his majālis (study-sessions). In contrast, the laymen or commoners (al-ʿāmma) approached him directly asking for his opinion on miscellaneous matters of ritual, daily conduct and dogma. Some of these communications were preserved in the fatāwā that Ibn Taymiyya authored for the sake of the many who eagerly embraced his advice and learned opinion. In addition, Ibn Taymiyya’s disciples and contemporaries documented part of the oral and written exchange between him and his admirers. However, it is likely that most of these dynamic everyday exchanges that lasted for decades were never recorded.Ibn Taymiyya’s accessibility and more so, his tolerance towards the questions of the public stood in contrast to the approach that prevailed among the members of the religious establishment(henceforth, the ʿulamāʼ) in Damascus and Cairo. Both Ibn Taymiyya and the other ʿulamāʼ answered questions on matters of practice. However, unlike the other ʿulamāʾ who refrained from addressing theological issues, Ibn Taymiyya also answered theological questions. In this respect he stood out among his contemporaries. The traditionalistic ʿulamāʼ were either indifferent to or uninformed of speculative theology (kalām) and philosophy. The rationalistic ʿulamāʼ, those who were well read in Ashʿarite kalām, believed that the domain of theology and philosophy should remain inaccessible to the public, whether laymen or the more educated elite. The Shāfiʿite-Ashʿarite contemporaries of Ibn Taymiyya severely criticized him for his tolerant approach towards theology and philosophy, an approach which he transmitted to his foremost disciple, Ibn Qayyim al-Jawziyya (d. 750/1350).We claim that the approach of both master and disciple to theological questions is associated with the revival of the myth of Abū Razīn al-ʿUqaylī, the Bedouin who dared ask the Prophet questions on various theological matters. Both Ibn Taymiyya and Ibn Qayyim al-Jawziyya (henceforth, the later Ḥanbalites) presented Abū Razīn as a symbol of piety in their polemic with the Ashʿarites. In the following pages, we argue that the myth of Abū Razīn served two purposes: first, this myth justified Ibn Taymiyya’s enthusiasm to educate the public by answering their questions on theological matters; second, by recounting this myth the later Ḥanbalites conveyed the message that asking theological questions was a welcome and desired activity that complied with the spirit of the authentic Islam of the Prophet and al-salaf al-ṣāliḥ (the pious and worthy ancestors of Sunnite Islam). Consequently, prohibiting the public from asking such questions contradicted the Prophetic ethos. Ibn Taymiyya’s unique approach of never shying away from answering people’s theological questions and providing them with answers is the core of the present article. This article comprises four parts: the first part presents the textual roots of the intolerant approach towards questions later to be embodied in the theological formula of bi-lā kayfa (literally, ‘without asking how’). This formula that was habitually added to every anthropomorphic description of God in the Quran and the Hadith, denied the possibility of inquiring about the modality of the divine attributes (ṣifāt Allāh). Used by both the traditionalists and the Ashʿarites with a slight difference in meaning, the bi-lā kayfa had its roots in aḥādīth which recorded the Prophet’s intolerance to questions. In addition, this formula was sourced in anecdotes describing the first generations of traditionalistic scholars practicing the same intolerance towards questions. The second part of the article presents the ḥadīth of Abū Razīn al-ʿUqaylī as a dramatic contrast to the bi-lā kayfa approach and Ibn Qayyim al-Jawziyya’s efforts to insert this ḥadīth in the traditionalistic curriculum. The third part examines the myth of Abū Razīn as reflected in the polemic between the Ashʿarites and the later Ḥanbalites. The fourth part concludes this article with two questions that were directed at Ibn Taymiyya. This concluding part examines Ibn Taymiyya’s methodological approach to questions of both lay and educated men. The later Ḥanbalites presented Abū Razīn as a role model, using the material attributed to him precisely against the Ashʿarite version of the bi-lā kayfa formula. The theological questions that this article considers pertain to the much discussed topic of anthropomorphism (tashbīh) in Islam as reflected in several…</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="112978537"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="112978537"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 112978537; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=112978537]").text(description); $(".js-view-count[data-work-id=112978537]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 112978537; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='112978537']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 112978537, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=112978537]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":112978537,"title":"The Bedouin Who Asked Questions: The Later Ḥanbalites and the Revival of the Myth of Abū Razīn al-ʿUqaylī","translated_title":"","metadata":{"abstract":"One of the many merits of the influential Ḥanbalite scholar and activist Taqī al-Dīn Aḥmad ibn Taymiyya (d. 728/1328) was his accessibility. The many literary sources about his life report that people from all over the Mamluk sultanate and beyond it, whether educated or lay, had easily accessed shaykh al-islām (Ibn Taymiyya’s honorific title) to seek his learned opinion in matters of practice and dogma. The educated sent him letters (later recorded, so we believe, in Majmūʿ al-Fatāwā, the massive collection of his responsa) and attended his majālis (study-sessions). In contrast, the laymen or commoners (al-ʿāmma) approached him directly asking for his opinion on miscellaneous matters of ritual, daily conduct and dogma. Some of these communications were preserved in the fatāwā that Ibn Taymiyya authored for the sake of the many who eagerly embraced his advice and learned opinion. In addition, Ibn Taymiyya’s disciples and contemporaries documented part of the oral and written exchange between him and his admirers. However, it is likely that most of these dynamic everyday exchanges that lasted for decades were never recorded.Ibn Taymiyya’s accessibility and more so, his tolerance towards the questions of the public stood in contrast to the approach that prevailed among the members of the religious establishment(henceforth, the ʿulamāʼ) in Damascus and Cairo. Both Ibn Taymiyya and the other ʿulamāʼ answered questions on matters of practice. However, unlike the other ʿulamāʾ who refrained from addressing theological issues, Ibn Taymiyya also answered theological questions. In this respect he stood out among his contemporaries. The traditionalistic ʿulamāʼ were either indifferent to or uninformed of speculative theology (kalām) and philosophy. The rationalistic ʿulamāʼ, those who were well read in Ashʿarite kalām, believed that the domain of theology and philosophy should remain inaccessible to the public, whether laymen or the more educated elite. The Shāfiʿite-Ashʿarite contemporaries of Ibn Taymiyya severely criticized him for his tolerant approach towards theology and philosophy, an approach which he transmitted to his foremost disciple, Ibn Qayyim al-Jawziyya (d. 750/1350).We claim that the approach of both master and disciple to theological questions is associated with the revival of the myth of Abū Razīn al-ʿUqaylī, the Bedouin who dared ask the Prophet questions on various theological matters. Both Ibn Taymiyya and Ibn Qayyim al-Jawziyya (henceforth, the later Ḥanbalites) presented Abū Razīn as a symbol of piety in their polemic with the Ashʿarites. In the following pages, we argue that the myth of Abū Razīn served two purposes: first, this myth justified Ibn Taymiyya’s enthusiasm to educate the public by answering their questions on theological matters; second, by recounting this myth the later Ḥanbalites conveyed the message that asking theological questions was a welcome and desired activity that complied with the spirit of the authentic Islam of the Prophet and al-salaf al-ṣāliḥ (the pious and worthy ancestors of Sunnite Islam). Consequently, prohibiting the public from asking such questions contradicted the Prophetic ethos. Ibn Taymiyya’s unique approach of never shying away from answering people’s theological questions and providing them with answers is the core of the present article. This article comprises four parts: the first part presents the textual roots of the intolerant approach towards questions later to be embodied in the theological formula of bi-lā kayfa (literally, ‘without asking how’). This formula that was habitually added to every anthropomorphic description of God in the Quran and the Hadith, denied the possibility of inquiring about the modality of the divine attributes (ṣifāt Allāh). Used by both the traditionalists and the Ashʿarites with a slight difference in meaning, the bi-lā kayfa had its roots in aḥādīth which recorded the Prophet’s intolerance to questions. In addition, this formula was sourced in anecdotes describing the first generations of traditionalistic scholars practicing the same intolerance towards questions. The second part of the article presents the ḥadīth of Abū Razīn al-ʿUqaylī as a dramatic contrast to the bi-lā kayfa approach and Ibn Qayyim al-Jawziyya’s efforts to insert this ḥadīth in the traditionalistic curriculum. The third part examines the myth of Abū Razīn as reflected in the polemic between the Ashʿarites and the later Ḥanbalites. The fourth part concludes this article with two questions that were directed at Ibn Taymiyya. This concluding part examines Ibn Taymiyya’s methodological approach to questions of both lay and educated men. The later Ḥanbalites presented Abū Razīn as a role model, using the material attributed to him precisely against the Ashʿarite version of the bi-lā kayfa formula. The theological questions that this article considers pertain to the much discussed topic of anthropomorphism (tashbīh) in Islam as reflected in several…","publisher":"V\u0026R unipress","publication_date":{"day":11,"month":11,"year":2018,"errors":{}},"publication_name":"V\u0026R unipress eBooks"},"translated_abstract":"One of the many merits of the influential Ḥanbalite scholar and activist Taqī al-Dīn Aḥmad ibn Taymiyya (d. 728/1328) was his accessibility. The many literary sources about his life report that people from all over the Mamluk sultanate and beyond it, whether educated or lay, had easily accessed shaykh al-islām (Ibn Taymiyya’s honorific title) to seek his learned opinion in matters of practice and dogma. The educated sent him letters (later recorded, so we believe, in Majmūʿ al-Fatāwā, the massive collection of his responsa) and attended his majālis (study-sessions). In contrast, the laymen or commoners (al-ʿāmma) approached him directly asking for his opinion on miscellaneous matters of ritual, daily conduct and dogma. Some of these communications were preserved in the fatāwā that Ibn Taymiyya authored for the sake of the many who eagerly embraced his advice and learned opinion. In addition, Ibn Taymiyya’s disciples and contemporaries documented part of the oral and written exchange between him and his admirers. However, it is likely that most of these dynamic everyday exchanges that lasted for decades were never recorded.Ibn Taymiyya’s accessibility and more so, his tolerance towards the questions of the public stood in contrast to the approach that prevailed among the members of the religious establishment(henceforth, the ʿulamāʼ) in Damascus and Cairo. Both Ibn Taymiyya and the other ʿulamāʼ answered questions on matters of practice. However, unlike the other ʿulamāʾ who refrained from addressing theological issues, Ibn Taymiyya also answered theological questions. In this respect he stood out among his contemporaries. The traditionalistic ʿulamāʼ were either indifferent to or uninformed of speculative theology (kalām) and philosophy. The rationalistic ʿulamāʼ, those who were well read in Ashʿarite kalām, believed that the domain of theology and philosophy should remain inaccessible to the public, whether laymen or the more educated elite. The Shāfiʿite-Ashʿarite contemporaries of Ibn Taymiyya severely criticized him for his tolerant approach towards theology and philosophy, an approach which he transmitted to his foremost disciple, Ibn Qayyim al-Jawziyya (d. 750/1350).We claim that the approach of both master and disciple to theological questions is associated with the revival of the myth of Abū Razīn al-ʿUqaylī, the Bedouin who dared ask the Prophet questions on various theological matters. Both Ibn Taymiyya and Ibn Qayyim al-Jawziyya (henceforth, the later Ḥanbalites) presented Abū Razīn as a symbol of piety in their polemic with the Ashʿarites. In the following pages, we argue that the myth of Abū Razīn served two purposes: first, this myth justified Ibn Taymiyya’s enthusiasm to educate the public by answering their questions on theological matters; second, by recounting this myth the later Ḥanbalites conveyed the message that asking theological questions was a welcome and desired activity that complied with the spirit of the authentic Islam of the Prophet and al-salaf al-ṣāliḥ (the pious and worthy ancestors of Sunnite Islam). Consequently, prohibiting the public from asking such questions contradicted the Prophetic ethos. Ibn Taymiyya’s unique approach of never shying away from answering people’s theological questions and providing them with answers is the core of the present article. This article comprises four parts: the first part presents the textual roots of the intolerant approach towards questions later to be embodied in the theological formula of bi-lā kayfa (literally, ‘without asking how’). This formula that was habitually added to every anthropomorphic description of God in the Quran and the Hadith, denied the possibility of inquiring about the modality of the divine attributes (ṣifāt Allāh). Used by both the traditionalists and the Ashʿarites with a slight difference in meaning, the bi-lā kayfa had its roots in aḥādīth which recorded the Prophet’s intolerance to questions. In addition, this formula was sourced in anecdotes describing the first generations of traditionalistic scholars practicing the same intolerance towards questions. The second part of the article presents the ḥadīth of Abū Razīn al-ʿUqaylī as a dramatic contrast to the bi-lā kayfa approach and Ibn Qayyim al-Jawziyya’s efforts to insert this ḥadīth in the traditionalistic curriculum. The third part examines the myth of Abū Razīn as reflected in the polemic between the Ashʿarites and the later Ḥanbalites. The fourth part concludes this article with two questions that were directed at Ibn Taymiyya. This concluding part examines Ibn Taymiyya’s methodological approach to questions of both lay and educated men. The later Ḥanbalites presented Abū Razīn as a role model, using the material attributed to him precisely against the Ashʿarite version of the bi-lā kayfa formula. The theological questions that this article considers pertain to the much discussed topic of anthropomorphism (tashbīh) in Islam as reflected in several…","internal_url":"https://www.academia.edu/112978537/The_Bedouin_Who_Asked_Questions_The_Later_%E1%B8%A4anbalites_and_the_Revival_of_the_Myth_of_Ab%C5%AB_Raz%C4%ABn_al_%CA%BFUqayl%C4%AB","translated_internal_url":"","created_at":"2024-01-05T00:45:44.840-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":900781,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"The_Bedouin_Who_Asked_Questions_The_Later_Ḥanbalites_and_the_Revival_of_the_Myth_of_Abū_Razīn_al_ʿUqaylī","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":900781,"first_name":"Livnat","middle_initials":"","last_name":"Holtzman","page_name":"LivnatHoltzman","domain_name":"biu","created_at":"2011-11-01T13:29:14.804-07:00","display_name":"Livnat Holtzman","url":"https://biu.academia.edu/LivnatHoltzman"},"attachments":[],"research_interests":[{"id":788,"name":"Mythology","url":"https://www.academia.edu/Documents/in/Mythology"},{"id":5675,"name":"Kalam (Islamic Theology)","url":"https://www.academia.edu/Documents/in/Kalam_Islamic_Theology_"},{"id":11150,"name":"Islamic Studies","url":"https://www.academia.edu/Documents/in/Islamic_Studies"},{"id":59854,"name":"Islamic Theology","url":"https://www.academia.edu/Documents/in/Islamic_Theology"}],"urls":[{"id":38217377,"url":"https://doi.org/10.14220/9783737009003.431"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="112978536"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/112978536/The_Narrator_and_the_Narrative_A_Literary_Analysis_of_A%E1%B8%A5%C4%81d%C4%ABth_al_%E1%B9%A2if%C4%81t"><img alt="Research paper thumbnail of The Narrator and the Narrative: A Literary Analysis of Aḥādīth al-Ṣifāt" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/112978536/The_Narrator_and_the_Narrative_A_Literary_Analysis_of_A%E1%B8%A5%C4%81d%C4%ABth_al_%E1%B9%A2if%C4%81t">The Narrator and the Narrative: A Literary Analysis of Aḥādīth al-Ṣifāt</a></div><div class="wp-workCard_item"><span>Edinburgh University Press eBooks</span><span>, Apr 1, 2018</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Based on the work of Daniel Beaumont and Sebastian Günther on Hadith and narratology, this chapte...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Based on the work of Daniel Beaumont and Sebastian Günther on Hadith and narratology, this chapter analyses three proto-types of aḥādīth al-ṣifāt while focusing on the basic building-blocks of these texts, namely the ‘framing narrative’, the ‘embedded narrative’, and the narrator. The texts reviewed in this chapter are several versions of ‘the ḥadīth of the beatific vision’, ‘the ḥadīth of the sacrifice in favour of the believer’, and ‘the ḥadīth of the divine fingers’. The chapter combines literary analysis with a thorough reading in the biographical sources. This combined methodology uncovers the personal motivations of the narrators of the aḥādīth in question, while demonstrating the effect of these motivations on the shaping of the narrative. This chapter presents the typical features of aḥādīth al-ṣifāt and reveals hidden meanings in the texts while considering two styles of narration: mimesis and diegesis, or showing (performing) and telling (recounting). Among the narrators under review are Abu Burda (d. c. 721-3), son of the ṣaḥābī Abu Musa al-Ashʿari (d. c. 663), and ʿAlqama (d. between 681 and 692) and ʿAbida (d. between 691 and 693), the disciples of the ṣaḥābī ʿAbd Allah ibn Masʿud (d. 652-3).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="112978536"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="112978536"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 112978536; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=112978536]").text(description); $(".js-view-count[data-work-id=112978536]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 112978536; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='112978536']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 112978536, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=112978536]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":112978536,"title":"The Narrator and the Narrative: A Literary Analysis of Aḥādīth al-Ṣifāt","translated_title":"","metadata":{"abstract":"Based on the work of Daniel Beaumont and Sebastian Günther on Hadith and narratology, this chapter analyses three proto-types of aḥādīth al-ṣifāt while focusing on the basic building-blocks of these texts, namely the ‘framing narrative’, the ‘embedded narrative’, and the narrator. The texts reviewed in this chapter are several versions of ‘the ḥadīth of the beatific vision’, ‘the ḥadīth of the sacrifice in favour of the believer’, and ‘the ḥadīth of the divine fingers’. The chapter combines literary analysis with a thorough reading in the biographical sources. This combined methodology uncovers the personal motivations of the narrators of the aḥādīth in question, while demonstrating the effect of these motivations on the shaping of the narrative. This chapter presents the typical features of aḥādīth al-ṣifāt and reveals hidden meanings in the texts while considering two styles of narration: mimesis and diegesis, or showing (performing) and telling (recounting). Among the narrators under review are Abu Burda (d. c. 721-3), son of the ṣaḥābī Abu Musa al-Ashʿari (d. c. 663), and ʿAlqama (d. between 681 and 692) and ʿAbida (d. between 691 and 693), the disciples of the ṣaḥābī ʿAbd Allah ibn Masʿud (d. 652-3).","publisher":"Edinburgh University Press","publication_date":{"day":1,"month":4,"year":2018,"errors":{}},"publication_name":"Edinburgh University Press eBooks"},"translated_abstract":"Based on the work of Daniel Beaumont and Sebastian Günther on Hadith and narratology, this chapter analyses three proto-types of aḥādīth al-ṣifāt while focusing on the basic building-blocks of these texts, namely the ‘framing narrative’, the ‘embedded narrative’, and the narrator. The texts reviewed in this chapter are several versions of ‘the ḥadīth of the beatific vision’, ‘the ḥadīth of the sacrifice in favour of the believer’, and ‘the ḥadīth of the divine fingers’. The chapter combines literary analysis with a thorough reading in the biographical sources. This combined methodology uncovers the personal motivations of the narrators of the aḥādīth in question, while demonstrating the effect of these motivations on the shaping of the narrative. This chapter presents the typical features of aḥādīth al-ṣifāt and reveals hidden meanings in the texts while considering two styles of narration: mimesis and diegesis, or showing (performing) and telling (recounting). Among the narrators under review are Abu Burda (d. c. 721-3), son of the ṣaḥābī Abu Musa al-Ashʿari (d. c. 663), and ʿAlqama (d. between 681 and 692) and ʿAbida (d. between 691 and 693), the disciples of the ṣaḥābī ʿAbd Allah ibn Masʿud (d. 652-3).","internal_url":"https://www.academia.edu/112978536/The_Narrator_and_the_Narrative_A_Literary_Analysis_of_A%E1%B8%A5%C4%81d%C4%ABth_al_%E1%B9%A2if%C4%81t","translated_internal_url":"","created_at":"2024-01-05T00:45:44.615-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":900781,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"The_Narrator_and_the_Narrative_A_Literary_Analysis_of_Aḥādīth_al_Ṣifāt","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":900781,"first_name":"Livnat","middle_initials":"","last_name":"Holtzman","page_name":"LivnatHoltzman","domain_name":"biu","created_at":"2011-11-01T13:29:14.804-07:00","display_name":"Livnat Holtzman","url":"https://biu.academia.edu/LivnatHoltzman"},"attachments":[],"research_interests":[{"id":1236,"name":"Art","url":"https://www.academia.edu/Documents/in/Art"},{"id":2418,"name":"Literature","url":"https://www.academia.edu/Documents/in/Literature"},{"id":2852,"name":"Narrative","url":"https://www.academia.edu/Documents/in/Narrative"},{"id":553152,"name":"anthropomorphism in Islam","url":"https://www.academia.edu/Documents/in/anthropomorphism_in_Islam"},{"id":763350,"name":"Edinburgh University","url":"https://www.academia.edu/Documents/in/Edinburgh_University"}],"urls":[{"id":38217376,"url":"https://doi.org/10.3366/edinburgh/9780748689569.003.0002"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="112978535"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/112978535/On_Divine_Aboveness_al_Fawqiyya_The_Development_of_Rationalized_%E1%B8%A4ad%C4%ABth_Based_Argumentations_in_Islamic_Theology"><img alt="Research paper thumbnail of On Divine Aboveness (al-Fawqiyya): The Development of Rationalized Ḥadīth- Based Argumentations in Islamic Theology" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/112978535/On_Divine_Aboveness_al_Fawqiyya_The_Development_of_Rationalized_%E1%B8%A4ad%C4%ABth_Based_Argumentations_in_Islamic_Theology">On Divine Aboveness (al-Fawqiyya): The Development of Rationalized Ḥadīth- Based Argumentations in Islamic Theology</a></div><div class="wp-workCard_item"><span>De Gruyter eBooks</span><span>, Dec 17, 2018</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">in: Yohanan Friedmann and Christoph Markschies (ed.s), Rationalization in Religions (working titl...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">in: Yohanan Friedmann and Christoph Markschies (ed.s), Rationalization in Religions (working title), Berlin: De Gruyter, 2015 (forthcoming).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="112978535"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="112978535"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 112978535; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="112978489"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/112978489/The_Diversified_Solution_to_the_Challenge_of_Islamic_Traditionalism_A%E1%B8%A5%C4%81d%C4%ABth_al_%E1%B9%A2if%C4%81t_and_Bi_L%C4%81_Kayfa"><img alt="Research paper thumbnail of The Diversified Solution to the Challenge of Islamic Traditionalism: Aḥādīth al-Ṣifāt and Bi-Lā Kayfa" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/112978489/The_Diversified_Solution_to_the_Challenge_of_Islamic_Traditionalism_A%E1%B8%A5%C4%81d%C4%ABth_al_%E1%B9%A2if%C4%81t_and_Bi_L%C4%81_Kayfa">The Diversified Solution to the Challenge of Islamic Traditionalism: Aḥādīth al-Ṣifāt and Bi-Lā Kayfa</a></div><div class="wp-workCard_item"><span>Edinburgh University Press eBooks</span><span>, Apr 1, 2018</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This chapter examines the challenges that aḥādīth al-ṣifāt posed to the traditionalists, and the ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This chapter examines the challenges that aḥādīth al-ṣifāt posed to the traditionalists, and the way the traditionalists met these challenges through the implementation of the bi-lā kayfa formula. According to the traditionalists, this formula meant ‘without asking further questions’. The Ashʿarites used this formula to dissociate any improper description from God. They named this concept tanzīh. The chapter presents the traditionalistic understanding of bi-lā kayfa through the work of Ibn Qutayba (d. 889). The Ashʿarite understanding of bi-lā kayfa is presented through the work of Ibn Furak (d. 1015). The lion’s share of this chapter presents the case-study of what is undoubtedly the most extreme text in the repertoire of aḥādīth al-ṣifāt, namely ḥadīth ḥaqw al-raḥmān, ‘the ḥadīth about the loin of the Merciful’. The chapter examines the transmission process of this text and focuses on several techniques that enabled the acceptance of this text in the Islamic canon. The chapter in particular considers the creative three-stage hermeneutical solution to ḥadīth ḥaqw al-raḥmān in the writings of Ibn Hajar al-ʿAsqalani (d. 1449), Badr al-Din al-ʿAyni (d. 1451), and Shihab al-Din al-Qastallani (d. 1517). Their hermeneutical solution added a new dimension to the Ashʿarite tanzīh and was inspired by Muʿtazilite thinkers.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="112978489"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="112978489"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 112978489; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=112978489]").text(description); $(".js-view-count[data-work-id=112978489]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 112978489; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='112978489']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 112978489, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=112978489]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":112978489,"title":"The Diversified Solution to the Challenge of Islamic Traditionalism: Aḥādīth al-Ṣifāt and Bi-Lā Kayfa","translated_title":"","metadata":{"abstract":"This chapter examines the challenges that aḥādīth al-ṣifāt posed to the traditionalists, and the way the traditionalists met these challenges through the implementation of the bi-lā kayfa formula. 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