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 Topic: Qur'anic studies today

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  • Qur'anic studies today
     Reply #1230 - December 01, 2016, 11:57 AM

    Quote
    Sad to hear of death of the extraordinary Canadian scholar of Islam Andrew Rippin with whom I worked on number of occasions.

    https://mobile.twitter.com/josefmeri/status/804249657845153792

    Andrew Rippin on academia.edu

    http://uvic.academia.edu/AndrewRippin
  • Qur'anic studies today
     Reply #1231 - December 01, 2016, 12:15 PM



    https://www.youtube.com/watch?v=UkYTa9sZcns

    https://www.youtube.com/watch?v=oj3ywpaP4zE

    Immature fools in Islam  can NOT analyze or understand   what people like Andrew Rippin  are saying/said  

    In fact these  "Immature fools of  Islam" take  such analytical works of  Rippin  and  make Quran as word of some allahgod  Voodoo doll and  sell it to uneducated Muslim folks and   and  generate more fools in  Islam  who  can be used as disposable human species for Caliphs/kings/dick traitors in so called Islamic nations  ..

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
     
  • Qur'anic studies today
     Reply #1232 - December 01, 2016, 10:48 PM

    Quote from: Ian David Morris
    Let’s read Peter Webb’s book ‘Imagining the Arabs’, which explores the development of Arab identity across millennia.

    Read the thread: https://mobile.twitter.com/iandavidmorris/status/804376281240506368
  • Qur'anic studies today
     Reply #1233 - December 01, 2016, 11:19 PM

    From Iqsaweb:

    RIP Andrew Rippin (1950-2016)


    Andrew Rippin talking about what drew him to studying Islam:
    https://soundcloud.com/universityofvictoria/andrew-rippin-three-autobiographies
  • Qur'anic studies today
     Reply #1234 - December 05, 2016, 10:41 PM

    Ian David Morris moves on to chapter one of Peter Webb's Imagining the Arabs

    https://mobile.twitter.com/iandavidmorris/status/805888381536321536
  • Qur'anic studies today
     Reply #1235 - December 07, 2016, 12:18 AM

    Patricia Crone - On the Excitements of Lot-Casting

    https://www.ias.edu/ideas/2010/crone-papyri
  • Qur'anic studies today
     Reply #1236 - December 08, 2016, 11:46 AM

    From Crone:
    Quote
    Most obviously, the Near/Middle East is a cultural area marked by over a thousand years of colonial rule, with a bit more following at the hands of the Europeans after another twelve hundred years or so. This seems to be unparalleled in history. Other conquerors who managed to hold onto their possessions for as long as the Greeks and the Romans did between them absorb the peoples they had conquered (to use a dreadfully simplistic shorthand), but the Greeks and the Romans did not, nor of course did the Europeans. This is of major importance for the political evolution of the Islamic Middle East, but it is never taken into consideration.


    Indeed, that is what I was asking a few months ago. Who were these muslim invaders so they could impose their culture and language so drastically? Seems hard to believe that they were these nomadic desert dwellers coming from the Hijaz.

  • Qur'anic studies today
     Reply #1237 - December 12, 2016, 08:49 AM

    Islam is the child of the marriage of Greece/Rome and Persia?

    Shia Sunni rivalry is do you favour  your mum or your dad?

    When you are a Bear of Very Little Brain, and you Think of Things, you find sometimes that a Thing which seemed very Thingish inside you is quite different when it gets out into the open and has other people looking at it.


    A.A. Milne,

    "We cannot slaughter each other out of the human impasse"
  • Qur'anic studies today
     Reply #1238 - December 12, 2016, 01:41 PM

    ...

    I contend that we are both atheists. I just believe in one fewer god than you do. When you understand why you dismiss all the other possible gods, you will understand why I dismiss yours.
  • Qur'anic studies today
     Reply #1239 - December 12, 2016, 01:45 PM

    ...

    I contend that we are both atheists. I just believe in one fewer god than you do. When you understand why you dismiss all the other possible gods, you will understand why I dismiss yours.
  • Qur'anic studies today
     Reply #1240 - December 12, 2016, 01:52 PM

    No no no.
    Prophet "muhammad" PBUH was Arab.
     

      Nope  ..No..nooooooooo   you are wrong., and much of the Islamic  and   non-islamic world is wrong w.r.t.  first preacher of Islam..

    "muhammad" is indeed an  arabic word .,  in fact it is an adjective with the meaning "Praised, or praiseworthy." and can be added to any one.  

    for e.g  "abidali2018240"  of cemb  in one of his posts said  something like this  "once upon a time  he was horny obsessed with girls and sex  and  used to mastrebate  3 times a day 364 days"  .. Cheesy

    Such person can be  called as  "  ibn abidali20  18240 Muhammad mastrebater  (PBUH)

     

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
     
  • Qur'anic studies today
     Reply #1241 - December 12, 2016, 04:52 PM

    ..

    I contend that we are both atheists. I just believe in one fewer god than you do. When you understand why you dismiss all the other possible gods, you will understand why I dismiss yours.
  • Qur'anic studies today
     Reply #1242 - December 13, 2016, 02:01 PM

    .................
    do you think I am prophet muhammad PBUH.
    ..........................

    No..no...noooooo I didn't  say that I said

    Quote
    Such person can be  called as  "  ibn abidali20  18240 Muhammad mastrebater  (PBUH)


    so  you are NOT  prophet muhammad PBUH.  but you can be called as "  ibn abidali20  18240 Muhammad mastrebater"  (PBUH)

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
     
  • Qur'anic studies today
     Reply #1243 - December 14, 2016, 11:53 PM

    From Crone:
    Indeed, that is what I was asking a few months ago. Who were these muslim invaders so they could impose their culture and language so drastically? Seems hard to believe that they were these nomadic desert dwellers coming from the Hijaz.


    It seems clear to me that they did not come from the Hijaz.
  • Qur'anic studies today
     Reply #1244 - December 15, 2016, 01:19 AM

    Quote

    Al-Battani (858 – 929)
    Al-Battani

    Also known as Albatenius. Arab mathematician, scientists and astronomer who improved existing values for the length of the year and of the seasons.

    Ibn Sina (980 – 1037)
    Ibn Sina

    Also known as Avicenna. Persian philosopher and scientist known for his contributions to Aristotelian philosophy and medicine.
     
    Ibn Battuta (1304 – 1369)
    Ibn Battuta

    Also known as Shams ad–Din. Arab traveler and scholar who wrote one of the most famous travel books in history, the Rihlah.

    Ibn Rushd (1126 – 1198)
    Ibn Rushd

    Also known as Averroes. Arab philosopher and scholar who produced a series of summaries and commentaries on most of Aristotle’s works and on Plato’s Republic.

    Muhammad ibn Musa Al-Khwarizmi (780 – 850)
    Muhammad ibn Musa Al-Khwarizmi

    Also known as Algoritmi or Algaurizin. His works introduced Hindu-Arabic numerals and the concepts of algebra into European mathematics.

    Omar Khayyam (1048 – 1131)
    Omar Khayyam

    Persian mathematician, astronomer, and poet, known for his scientific achievements and Rubaiyat (“quatrains”).

    Thabit ibn Qurra (826 – 901)
    Thabit ibn Qurra

    Also known as Thebit. Arab mathematician, physician and astronomer; who was the first reformer of the Ptolemaic system and the founder of statics.

    Abu Bakr Al-Razi (865 – 925)
    Abu Bakr Al-Razi
    Also known as Rhazes. Persian alchemist and philosopher, who was one of the greatest physicians in history.

    Jabir Ibn Haiyan (722 – 804)
    Jabir Ibn Haiyan
    Also known as Geber. The father of Arab chemistry known for his highly influential works on alchemy and metallurgy.

    Ibn Ishaq Al-Kindi (801 – 873)
    Ibn Ishaq Al-Kindi
    Also known as Alkindus. Arab philosopher and scientist, who is known as the first of the Muslim peripatetic philosophers.

    Ibn Al-Haytham (965 – 1040)
    Ibn Al-Haytham
    Also known as Alhazen. Arab astronomer and mathematician known for his important contributions to the principles of optics and the use of scientific experiments.

    Ibn Zuhr (1091 – 1161)
    Ibn Zuhr
    Also known as Avenzoar. Arab physician and surgeon, known for his influential book Al-Taisir Fil-Mudawat Wal-Tadbeer (Book of Simplification Concerning Therapeutics and Diet).

    Ibn Khaldun (1332 – 1406)
    Ibn Khaldun
    Arab historiographer and historian who developed one of the earliest nonreligious philosophies of history. Often considered as one of the forerunners of modern historiography, sociology and economics.

    Ibn Al-Baitar (1197 – 1248)
    Ibn Al-Baitar
    Arab scientist, botanist and physician who systematically recorded the discoveries made by Islamic physicians in the Middle Ages.

    http://www.famousscientists.org/famous-muslim-arab-persian-scientists-and-their-inventions/


    Quote
    these nomadic desert dwellers coming from the Hijaz.

     Cheesy Cheesy

    You think these saudi sheikhs and king salman is idiot and stupid fools ?

    They are already planning for post oil economy.

    I contend that we are both atheists. I just believe in one fewer god than you do. When you understand why you dismiss all the other possible gods, you will understand why I dismiss yours.
  • Qur'anic studies today
     Reply #1245 - December 16, 2016, 10:55 PM

    Wasn't avaroes Spanish?

    When you are a Bear of Very Little Brain, and you Think of Things, you find sometimes that a Thing which seemed very Thingish inside you is quite different when it gets out into the open and has other people looking at it.


    A.A. Milne,

    "We cannot slaughter each other out of the human impasse"
  • Qur'anic studies today
     Reply #1246 - December 17, 2016, 12:36 AM

    Wasn't avaroes Spanish?


    Most probably spanish under arabian influence in islamic golden age.

    I contend that we are both atheists. I just believe in one fewer god than you do. When you understand why you dismiss all the other possible gods, you will understand why I dismiss yours.
  • Qur'anic studies today
     Reply #1247 - December 17, 2016, 12:44 AM

    Quote
    A

        Ahmad al-Qalqashandi (1355 or 1356, Nile Delta, Egypt–1418), writer and mathematician
        Abd el-Latif el-Baghdadi (1162, Baghdad–Iraq–1231), physician, historian and Egyptologist
        Avempace - See Ibn Bajjah (1085–1138), polymath
        Abulcasis - See Al-Zahrawi (936–1013), philosopher, doctor and dentist
        Ahmad ibn Fadlan (10th century, Baghdad,Iraq), writer and traveler; member of an embassy of the Caliph of Baghdad to the Volga Bulgars
        Ahmad ibn Majid (1432, Ras al-Khaimah, Oman–1500,?), navigator and poet
        Ahmed ibn Yusuf (835, Baghdad–912, Egypt), mathematician
        Ali Ben Isa (9th century)
        Ali ibn Ridwan (c. 988, Giza, Egypt–1061, Egypt), astronomer and geometer with Khalid Ben Abdulmelik
        Al-Asma'i (739, Basra, Iraq–831, Basra, Iraq), pioneer of zoology, botany and animal husbandry
        Abubacer - See Ibn Tufail (1105–1185), writer, novelist, Islamic philosopher, Islamic theologian, physician, astronomer, vizier, and court official
        Ahmed Zewail
        Nayef Al-Rodhan

    B

        Ibn Tahir al-Baghdadi (980, Baghdad, Iraq–1037), arithmetic
        Al-Baqillani (?, Basra, Iraq–1013, Basra, Iraq), theologian, scholar, and Maliki lawyer
        Al-Battani (850, Harran, Turkey–929, Qasr al-Jiss, Iraq), astronomer and mathematician

    D

        Ibn Duraid (837, Basra, Iraq–934, Baghdad, Iraq), geographer, genealogist, poet, and philologist

    G

        Gamal Hemdan (Feary 2, 1928–April 17, 1993), geographer

    H

        Haly Abenragel (Abû l-Hasan 'Alî ibn Abî l-Rijâl) (?–1037, Kairouan, Tunisia), astrologer, best known for his Kitāb al-bāri' fi ahkām an-nujūm
        Ibn Hawqal (943, Baghdad,Iraq–969,?), writer, geographer, and chronicler
        Hassan Hanafi (born 1935 in Cairo, Egypt), professor and chair of philosophy at Cairo University
        Al-Hajjāj ibn Yūsuf ibn Matar (786–833), mathematician
        Jabir ibn Hayyan (722–804), chemist
        Abū Muhammad al-Hasan al-Hamdānī (893, Yemen–945, Sanaa, Yemen), geographer, historian and astronomer
        Ibn Hubal (1122, Baghdad, Iraq–1213), physician, scientist and author of a medical compendium
        Hayat Sindi (Mecca, SaudiArabia), medical scientist, known for making major contributions to point-of-care medical testing and biotechnology

    I

        Ikhwan al-Safa اخوان الصفا وخلان الوفا (The Brethren of Purity) (Basra, Iraq), a group of neo-Platonic Arabic philosophers of the 10th century
        Al-Idrisi (1099, Ceuta, Maghreb–1166 CE, Sicily), geographer and cartographer
        Ibn Abi Ishaq (died AD 735), earliest known grammarian of the Arabic language
        Ibn al-Haytham (965–1040), physicist

    J

        Jabir ibn Aflah (1100, Seville, Spain–1160, ?), influential astronomer and mathematician
        Al-Jayyani (989, Cordoba, Spain–1079, Jaen, Spain), mathematician and author
        al-Jazari (1136–1206), described 100 mechanical device
        Jābir ibn Hayyān (821–915), polymath who is considered the father of chemistry; emphasized systematic experimentation, and did much to free alchemy from superstition and turn it into a science
        Ibn Al-Jazzar (10th century, Qairwan, Tunis), influential 10th-century physician and author
        Al-Jahiz (776, Basra, Iraq–869, Basra, Iraq), historian, biologist and author
        Al-Jawhari, Abu Alabbas (ca. 800–860), mathematician
        Ibn Jubayr (1145, Valencia, Spain–1217, Egypt), geographer, traveller and poet, known for his detailed travel journals

    K

        Al-Khalili (1320, Damascus, Syria–1380, Damascus, Syria), astronomer who compiled extensive tables for astronomical use
        Khalil ibn Ahmad (c. 718, Oman–c. 791), writer and philologist, compiled the first dictionary of the Arabic language, the Kitab al-Ayn
        Al-Kindi (c. 801, Kufa, Iraq–873, Bahgdad, Iraq), Arab philosopher, mathematician, astronomer, physician and geographer
        Ibn Khaldun (May 27, 1332, Tunis–March 19, 1406, Cairo, Egypt)

    L

        Labīd ibn rabi'a (c. 560–c. 661), Arabian poet

    M

        Mostafa El-Sayed
        Al-Masudi ( ?, Baghdad, Iraq–957, Cairo, Egypt), historian, geographer and philosopher, traveled to Spain, Russia, India, Sri Lanka and China, spent his last years in Syria and Egypt
        Maslamah Ibn Ahmad al-Majriti, (d. 1008 or 1007 CE), Arab Muslim scholar and astronomer in Spain
        Al-Ma'arri (December 26, 973–May 10 or May 21, 1057, Ma'arra (المعرة) in Syria), blind Arab philosopher, poet and writer
        Al-Mawardi, known in Latin as Alboacen, (972, Basra, Iraq–1058, Iraq), judge, diplomat, and author of influential works on governance and ethics
        Ma Yize (ca. 910, ?–1005, China), astronomer and astrologist, worked as the chief official of the astronomical observatory of the Song dynasty
        Muhammad Al-Muqaddasi (946 CE, Jerusalem, Palestine–), medieval Arab geographer, author of Ahsan at-Taqasim fi Ma`rifat il-Aqalim (The Best Divisions for Knowledge of the Regions)

    N

        Ibn al-Nafis (1213, Damascus, Syria–1288, Cairo, Egypt), physician and author, the first to describe pulmonary circulation, compiled a medical encyclopedia and wrote numerous works on other subjects
        Nur ad-Din al-Betrugi (Alpetragius) (?, Morocco–1204, Seville, Spain), astronomer and philosopher; the Alpetragius crater on the Moon is named after him

    O
    [icon]    This section is empty. You can help by adding to it. (September 2016)
    Q

        Thābit ibn Qurra (826, Harran, Turkey–902), mathematician, physician, astronomer, and translator

    S

        Sameera Moussa (March 3, 1917 – August 5, 1952)
        Ibn al-Shatir (1304, Damascus–1375, Syria, Damascus), astronomer, mathematician, engineer and inventor, worked at the Umayyad Mosque in Damascus, Syria, developed an original astronomical model

    T

        Ibn Al-Thahabi (?, Suhar, Oman–1033 CE, Valencia, Spain), physician and author of an encyclopedia of medicine
        Ibn Tufail (1105, Granada, Spain–1185, Marrakech, Morocco), Andalusian writer, novelist, Islamic philosopher, Islamic theologian, physician, astronomer, vizier, and court official
        Muhammad Tamimi, 10th century physician from Palestine

    U

        Al-Uqlidisi (920, Damascus, Syria–980, Damascus, Syria), wrote two works on arithmetic, may have anticipated the invention of decimals
        Usamah ibn Munqidh (1095–1188, Damascus, Syria), Arab historian, politician, and diplomat
        Ibn Abi Usaibia (1203–1270, Damascus, Syria), physician and historian, wrote Uyun al-Anba fi Tabaqat al-Atibba (Lives of the Physicians)
        Al-Umawi (1400, Spain–1489, Damascus, Syria), mathematician, wrote works on mensuration and arithmetic

    W

        Waddah al-Yaman (Yemen,?–Syria,Damscus,709), poet, famous for his erotic and romantic poems

    Y

        Omar M. Yaghi (1965, Amman, Jordan–present), chemistry professor at the University of California, Berkeley
        Ibn Yunus (c. 950–1009), mathematician and astronomer
        Yusuf al-Mutamin mathematician, wrote Kitab al-Istikmal (Book of Perfection) in mathematics

    Z

        Al-Zahrawi (936, Cordoba, Spain–1013, Cordoba, Spain), Islam's greatest medieval surgeon, wrote comprehensive medical texts combining Middle-Eastern, Indian and Greco-Roman classical teachings, shaped European surgical procedures until the Renaissance, considered the "father of surgery", wrote Al-Tasrif, a thirty-volume collection of medical practice
        Al-Zarqali (1028,Spain–1087,? CE), mathematician, influential astronomer, and instrument maker, contributed to the famous Tables of Toledo
        Ibn Zuhr (1091, Seville, Spain–1161, Seville, Spain), prominent physician of the Medieval Islamic period


    Wikipedia

    I contend that we are both atheists. I just believe in one fewer god than you do. When you understand why you dismiss all the other possible gods, you will understand why I dismiss yours.
  • Qur'anic studies today
     Reply #1248 - December 17, 2016, 01:57 AM

    abidali2018240   comes up with some  names list.,

     what is that list telling us dear  "abidali2018240 Ibn Muhammad ....."Huh?   
    Wikipedia

    A

        Ahmad al-Qalqashandi (1355 or 1356, Nile Delta, Egypt–1418), writer and mathematician
        Abd el-Latif el-Baghdadi (1162, Baghdad–Iraq–1231), physician, historian and Egyptologist
        Avempace - See Ibn Bajjah (1085–1138), polymath
        Abulcasis - See Al-Zahrawi (936–1013), philosopher, doctor and dentist
        Ahmad   ibn Fadlan (10th century, Baghdad,Iraq), writer and traveler; member of an embassy of the Caliph of Baghdad to the Volga Bulgars
        Ahmad    ibn Majid (1432, Ras al-Khaimah, Oman–1500,?), navigator and poet
        Ahmed   ibn  Yusuf (835, Baghdad–912, Egypt), mathematician
        Ali   Ben Isa (9th century)
        Ali   ibn Ridwan (c. 988, Giza, Egypt–1061, Egypt), astronomer and geometer with Khalid Ben Abdulmelik
        Al-Asma'i (739, Basra, Iraq–831, Basra, Iraq), pioneer of zoology, botany and animal husbandry
        Abubacer - See   Ibn  Tufail (1105–1185), writer, novelist, Islamic philosopher, Islamic theologian, physician, astronomer, vizier, and court official
        Ahmed Zewail
        Nayef Al-Rodhan

    B

           Ibn Tahir al-Baghdadi (980, Baghdad, Iraq–1037), arithmetic
        Al-Baqillani (?, Basra, Iraq–1013, Basra, Iraq), theologian, scholar, and Maliki lawyer
        Al-Battani (850, Harran, Turkey–929, Qasr al-Jiss, Iraq), astronomer and mathematician

    D

          Ibn Duraid (837, Basra, Iraq–934, Baghdad, Iraq), geographer, genealogist, poet, and philologist

    G

        Gamal Hemdan (Feary 2, 1928–April 17, 1993), geographer

    H

        Haly Abenragel (Abû l-Hasan 'Alî    ibn Abî l-Rijâl) (?–1037, Kairouan, Tunisia), astrologer, best known for his Kitāb al-bāri' fi ahkām an-nujūm
          Ibn Hawqal (943, Baghdad,Iraq–969,?), writer, geographer, and chronicler
        Hassan Hanafi (born 1935 in Cairo, Egypt), professor and chair of philosophy at Cairo University
        Al-Hajjāj   ibn  Yūsuf ibn Matar (786–833), mathematician
        Jabir   ibn Hayyan (722–804), chemist
        Abū Muhammad al-Hasan al-Hamdānī (893, Yemen–945, Sanaa, Yemen), geographer, historian and astronomer
           Ibn Hubal (1122, Baghdad, Iraq–1213), physician, scientist and author of a medical compendium
        Hayat Sindi (Mecca, SaudiArabia), medical scientist, known for making major contributions to point-of-care medical testing and biotechnology

    I

        Ikhwan al-Safa اخوان الصفا وخلان الوفا (The Brethren of Purity) (Basra, Iraq), a group of neo-Platonic Arabic philosophers of the 10th century
        Al-Idrisi (1099, Ceuta, Maghreb–1166 CE, Sicily), geographer and cartographer
           Ibn Abi Ishaq (died AD 735), earliest known grammarian of the Arabic language
          Ibn al-Haytham (965–1040), physicist

    J

        Jabir   ibn Aflah (1100, Seville, Spain–1160, ?), influential astronomer and mathematician
        Al-Jayyani (989, Cordoba, Spain–1079, Jaen, Spain), mathematician and author
        al-Jazari (1136–1206), described 100 mechanical device
        Jābir   ibn Hayyān (821–915), polymath who is considered the father of chemistry; emphasized systematic experimentation, and did much to free alchemy from superstition and turn it into a science
          Ibn Al-Jazzar (10th century, Qairwan, Tunis), influential 10th-century physician and author
        Al-Jahiz (776, Basra, Iraq–869, Basra, Iraq), historian, biologist and author
        Al-Jawhari, Abu Alabbas (ca. 800–860), mathematician
           Ibn Jubayr (1145, Valencia, Spain–1217, Egypt), geographer, traveller and poet, known for his detailed travel journals

    K

        Al-Khalili (1320, Damascus, Syria–1380, Damascus, Syria), astronomer who compiled extensive tables for astronomical use
        Khalil   ibn Ahmad (c. 718, Oman–c. 791), writer and philologist, compiled the first dictionary of the Arabic language, the Kitab al-Ayn
        Al-Kindi (c. 801, Kufa, Iraq–873, Bahgdad, Iraq), Arab philosopher, mathematician, astronomer, physician and geographer
           Ibn Khaldun (May 27, 1332, Tunis–March 19, 1406, Cairo, Egypt)

    L

        Labīd    ibn  rabi'a (c. 560–c. 661), Arabian poet

    M

        Mostafa El-Sayed
        Al-Masudi ( ?, Baghdad, Iraq–957, Cairo, Egypt), historian, geographer and philosopher, traveled to Spain, Russia, India, Sri Lanka and China, spent his last years in Syria and Egypt
        Maslamah   Ibn Ahmad al-Majriti, (d. 1008 or 1007 CE), Arab Muslim scholar and astronomer in Spain
        Al-Ma'arri (December 26, 973–May 10 or May 21, 1057, Ma'arra (المعرة) in Syria), blind Arab philosopher, poet and writer
        Al-Mawardi, known in Latin as Alboacen, (972, Basra, Iraq–1058, Iraq), judge, diplomat, and author of influential works on governance and ethics
        Ma Yize (ca. 910, ?–1005, China), astronomer and astrologist, worked as the chief official of the astronomical observatory of the Song dynasty
        Muhammad Al-Muqaddasi (946 CE, Jerusalem, Palestine–), medieval Arab geographer, author of Ahsan at-Taqasim fi Ma`rifat il-Aqalim (The Best Divisions for Knowledge of the Regions)

    N

           Ibn al-Nafis (1213, Damascus, Syria–1288, Cairo, Egypt), physician and author, the first to describe pulmonary circulation, compiled a medical encyclopedia and wrote numerous works on other subjects
        Nur ad-Din al-Betrugi (Alpetragius) (?, Morocco–1204, Seville, Spain), astronomer and philosopher; the Alpetragius crater on the Moon is named after him

    O
    [icon]    This section is empty. You can help by adding to it. (September 2016)
    Q

        Thābit   ibn Qurra (826, Harran, Turkey–902), mathematician, physician, astronomer, and translator

    S

        Sameera Moussa (March 3, 1917 – August 5, 1952)
           Ibn  al-Shatir (1304, Damascus–1375, Syria, Damascus), astronomer, mathematician, engineer and inventor, worked at the Umayyad Mosque in Damascus, Syria, developed an original astronomical model

    T
       Ibn Al-alencia, Spain), physician and author of an encyclopedia of medicine
           Ibn Tufail (1105, Granada, Spain–1185, Marrakech, Morocco), Andalusian writer, novelist, Islamic philosopher, Islamic theologian, physician, astronomer, vizier, and court official
        Muhammad Tamimi, 10th century physician from Palestine

    U

        Al-Uqlidisi (920, Damascus, Syria–980,on arithmetic, may have anticipated the invention of decimals
        Usamah    ibn Munqidh (1095–1188, Damascus, Syria), Arab historian, politician, and diplomat
          Ibn Abi Usaibia (1203–1270, Damascus, Syria), physician and historian, wrote Uyun al-Anba fi Tabaqat al-Atibba (Lives of the Physicians)
        Al-Umawi (1400, Spain–1489, Damascus, Syria), mathematician, wrote works on mensuration and arithmetic

    W

        Waddah al-Yaman (Yemen,?–Syria,Damscus,709), poet, famous for his erotic and romantic poems

    Y

        Omar M. Yaghi (1965, Amman, Jordan–present), chemistry professor at the University of California, Berkeley
           Ibn Yunus (c. 950–1009), mathematician and astronomer
        Yusuf al-Mutamin mathematician, wrote Kitab al-Istikmal (Book of Perfection) in mathematics

    Z

        Al-Zahrawi (936, Cordoba, Spain–1013, Cordoba, Spain), Islam's greatest medieval surgeon, wrote comprehensive medical texts combining Middle-Eastern, Indian and Greco-Roman classical teachings, shaped European surgical procedures until the Renaissance, considered the "father of surgery", wrote Al-Tasrif, a thirty-volume collection of medical practice
        Al-Zarqali (1028,Spain–1087,? CE), mathematician, influential astronomer, and instrument maker, contributed to the famous Tables of Toledo
    Ibn Zuhr (1091, Seville, Spain–1161, Seville, Spain), prominent physician of the Medieval Islamic period


      It tells you there is lot of JUICE that is added in to early Islam ...FORGOTTEN  ROOTS
     
    let me   add some  more "ibans"    to your list

    Hasdai ibn Shaprut:   orn about 915 at Jaén, Spain; died about 970 at Córdoba, Andalusia, was a Jewish scholar, physician, diplomat, and patron of science.  His father, Isaac ben Ezra, was a wealthy and learned Jew of Jaén. Hasdai acquired in his youth a thorough knowledge of Hebrew, Arabic, and Latin, the last-named language being at that time known only to the higher clergy of Spain.

    Samuel ibn  Naghrillah:   (Hebrew: שמואל הלוי בן יוסף הנגיד‎‎, Sh'muel HaLevi ben Yosef HaNagid; Arabic: أبو إسحاق إسماعيل بن النغريلة‎‎ Abu Iṣḥāq Ismā‘īl bin an-Naghrīlah), also known as Samuel HaNagid (Hebrew: שמואל הנגיד‎‎, Shmuel HaNagid, lit. Samuel the Prince) (born 993; died after 1056), was a Talmudic scholar, grammarian, philologist, soldier, politician, patron of the arts, and an influential medieval Hebrew poet who lived in Iberia at the time of the Moorish rule. His poetry was one area through which he was well known.[2] He was perhaps the most politically influential Jew in Muslim Spain

    Quote
    Family Names Compounded of "Ibn."   http://www.jewishencyclopedia.com/articles/7977-ibn

    In Hebrew writings the Jews rarely used "ibn" or "aben" before the proper name of the father, placing it more usually before the name of the supposed founder of the family. Naḥmanides (13th cent.) says that all the Arabs called themselves by the names of their respective ancestors, and all the Israelites who dwelt in Egyptby those of their families. Such family names, originally composed with , are, for example: Ibn

    'Abbas
    'Abbasi
    Abun
    Adoniya
    'Aḳnin
    'Aḳra
    'Arama
    'Aṭṭar
    Ayyub
    Berakyah
    Burgil
    Dabi
    Danan
    Ezra
    Fakhkhar
    Fandari
    Ḥasdai
    Ḥason
    Ḥayyun
    Ḳimḥi
    Laṭif
    Migas
    Sason
    Verga
    The Arabic "ibn" () as a designation for the "son" or "descendant" of some one became so naturalized in Hebrew that Josephibn Caspi (14th cent.) in his Hebrew lexicon really considered it to be a Hebrew word ( = "stone"), meaning the substance of a person or a thing.

    In Spanish and Portuguese as well as in Latin translations of the Middle Ages (and hence in the rest of the European languages) "Ibn" is found in the forms "Iben" and "Iven," as in Hebrew, and in composition with other words formed such names as "Abenzabarre" ("Ibn Zabarra"), "Abendanan," "Abenshaprut," "Avengayet" ("Ibn Ghayyat"; see Jacobs in "J. Q. R." vi. 614), "Avencebrol," and finally "Avicebron" ("Ibn Gabirol"), "Averroes" ("Ibn Roshd"), "Avicenna" ("Ibn Sina"), etc.


    All These  IBN  FOOLS OF ISLAM should read anyone of these books

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
     
  • Qur'anic studies today
     Reply #1249 - December 23, 2016, 08:45 PM

    Gabriel Said Reynolds - Introduction to the Qur'an Seminar Commentary

    https://www.academia.edu/30584965/Introduction_to_the_Quran_Seminar_Commentary_De_Gruyter_2016_
  • Qur'anic studies today
     Reply #1250 - December 24, 2016, 01:01 PM

    Ian David Morris - "Why does this matter? Because some scholars are plugging *one version* into their analyses as though it were data, not literature"

    https://mobile.twitter.com/iandavidmorris/status/812631705693655040
  • Qur'anic studies today
     Reply #1251 - December 28, 2016, 04:25 AM

    Lindstedt reviewing Fisher's (as editor) "Arabs and Empires Before Islam" --- well worth reading, a great review.

    https://www.academia.edu/30632528/Review_of_Greg_Fisher_ed._Arabs_and_Empires_Before_Islam
  • Qur'anic studies today
     Reply #1252 - January 03, 2017, 12:22 PM

    ^Sadly that Lindstedt review didn't stay up long enough for me to read it. He has a new article here though:

    Ilkka Lindstedt - Writing, Reading, and Hearing in Early Muslim-era Arabic Graffiti

    https://iqsaweb.wordpress.com/2017/01/02/writing-reading-and-hearing-in-early-muslim-era-arabic-graffiti/
    Quote
    If this (not at all unreasonable) suggestion is validated by future research, it will affect our understanding of the pre-Islamic “jāhiliyyah” Arabia and, ultimately, the Qurʾān. It is beginning to look like the narrative proffered in the Arabic literary evidence about the fifth–seventh century Arabia, as one where very few if any people knew how to read and write, is erroneous. There were literate individuals and, what is more, they could write in (forms of) Arabic in addition to other languages. We should also look to the south, Yemen, where a continuous literate culture in Ancient South Arabian languages is attested up to the sixth century CE (and probably somewhat later).

  • Qur'anic studies today
     Reply #1253 - January 03, 2017, 12:29 PM

    ^Sadly that Lindstedt review didn't stay up long enough for me to read it. He has a new article here though:

    Ilkka Linstedt - Writing, Reading, and Hearing in Early Muslim-era Arabic Graffiti

    https://iqsaweb.wordpress.com/2017/01/02/writing-reading-and-hearing-in-early-muslim-era-arabic-graffiti/


    you see zeca  if we don't  questions STUPIDITY of  so-called Islamic intellectuals "they will slip silly and stupid imaginary stories  into their ISLAMIC INTELLECTUAL WRITINGS using graffiti of  some rocks of sandland

    Quote
    https://iqsaweb.wordpress.com/2017/01/02/writing-reading-and-hearing-in-early-muslim-era-arabic-graffiti/

    96 AH, near Medina, Saudi Arabia: allāhumma ʿāfī ribāḥ bn ḥafṣ bn ʿāṣim bn ʿumar bn al-khaṭṭāb awṣā bi-birr[16] allāh wa-l-raḥim wa-kutiba/kataba fī sanat sitt [wa-]tisʿīn, “O God, pardon Ribāḥ son of Ḥafṣ son of ʿĀṣim son of ʿUmar son of al-Khaṭṭāb; he urges devoutness towards God and relatives; and it was written/he wrote in the year ninety-six [714–5 CE]” (photograph available at http://www.islamic-awareness.org/History/Islam/Inscriptions/umar1.html).[17]

    Interestingly, the person who wrote the above inscription seems to be the great-grandson of the caliph ʿUmar ibn al-Khaṭṭāb. The verb awṣā is in the suffix conjugation (“perfect tense”), which should be understood here as the performative: “he [declares that he] urges”. This is very common. Indeed, the regular verb form that one encounters in Arabic graffiti is the third person suffix conjugation, to be understood in the optative or performative sense.

      and brainwash  fools who never read Quran and hadith

    nonsense.... but  Ilkka Lindstedt  is  NOT islamic intellectual ...

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
     
  • Qur'anic studies today
     Reply #1254 - January 03, 2017, 12:39 PM

    But I must say here  that whatever Ilkka Lindstedt writes  on  his work of Arabian peninsula   is irrelevant BUT HIS WORK IS VERY IMPORTANT  w.r.t ancient Archeology of Arabia .. and thanks for the link

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
     
  • Qur'anic studies today
     Reply #1255 - January 03, 2017, 01:44 PM

    ?
  • Qur'anic studies today
     Reply #1256 - January 03, 2017, 01:58 PM

    ?

    hi zeca.,  right now I  am actually interested and exploring in this alleged guy  
    Quote
    ...... Abu Muslim Abd al-Rahman ibn Muslim Khorasani or al-Khurasani (Arabic: أبو مسلم عبد الرحمن بن مسلم الخراساني‎‎ born 718-19 or 723-27, died in 755),[1] born Vehzādān Pūr-i Vandād Hormoz (Persian: وهزادان پور ونداد هرمزد‎‎), was a Persian general in service of the Abbasid dynasty, who led the Abbasid Revolution that toppled the Umayyad dynasty  and his relationship with Khaidu (c. 1040-1100) the  Mongol ruler from the Borjigin clan  and  Khaidu's great-grandson was Khabul Khan  and his great  great-grand son Genghis Khan. .....

    ... and their origins..., etc..etc.. especially  this guy

    https://upload.wikimedia.org/wikipedia/commons/3/3f/Khabul_Khan.JPG

      People write all sorts of stupid stories on UNKNOWN history....   anyways but the question mark of your's  what does it represent?  

    1). Is it about on  what I said about his work on  Photography/ancient archeological pictures ??

    or..or..

    2). Is it about what he  wrote in that article that you linked in your post??

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
     
  • Qur'anic studies today
     Reply #1257 - January 03, 2017, 04:28 PM

    Yeez, I was more confused than usual about the point you were making about Lindstedt's article. Here's a talk by Lindstedt on the same subject.
    https://m.youtube.com/watch?v=ShmtM1Zp9dU
  • Qur'anic studies today
     Reply #1258 - January 03, 2017, 05:44 PM

    Yeez, I was more confused than usual about the point you were making about Lindstedt's article. Here's a talk by Lindstedt on the same subject.
    https://m.youtube.com/watch?v=ShmtM1Zp9dU

    well that is possible zeca., the error could be  from my side  as I only read the part I pasted in my post    but let me watch that video and also read  Lindstedt's article  carefully ., In fact we should put that on board

    Quote
    https://iqsaweb.wordpress.com/2017/01/02/writing-reading-and-hearing-in-early-muslim-era-arabic-graffiti/

    Writing, Reading, and Hearing in Early Muslim-era Arabic Graffiti
    Posted on January 2, 2017 By Ilkka Lindstedt, Fellow, The Helsinki Collegium for Advanced Studies

    Introduction

    Early Arabic epigraphy is a field that has yet to receive sufficient attention, although important contributions have been made by, for example, Frédéric Imbert[1] and Robert Hoyland.[2] Arabic inscriptions yield dated texts that are important, among other things, for the study of the developing Islamic identity. The majority of the surviving inscriptions are undated, but just to give one figure, there are according to my calculations almost 100 dated published inscriptions between the earliest Islamic-era one (23 AH) and the end of the Umayyad dynasty (132 AH). This is not a meager amount for a period for which otherwise dated (or datable) evidence is slight.

    In my opinion, especially interesting among the corpus of Arabic inscriptions are graffiti, that is, non-monumental inscriptions. According to Michael Macdonald, a graffito can be defined as “a personal statement inscribed, painted or written in a public space.”[3] Graffiti are written often but not necessarily impromptu. Composing and inscribing graffiti are usually the one and the same process. Furthermore, there is as a rule only one author, who can furthermore be identified as the “hand” of the graffito: early Arabic graffiti were not commissioned or dictated to a professional scribe (at least we have no evidence of it).

    picture3
    An Arabic graffito from Wādī al-Mūjib, Jordan, with tribal marks and petroglyphs on stones near it. The text reads: “O god! O God, make fitting the forgiveness towards al-Jawn and have mercy on him.”

    Most of the extant Arabic graffiti are lapidary and engraved, although we have some painted graffiti as well. The study of graffiti has been termed graffitologie by the trailblazer of early Arabic epigraphy, Frédéric Imbert.[4] The word graffiti might suggest to some readers that these texts are simple scribbles, not worthy of study. Nothing could be further from the truth: even the shortest (say, containing only a name) merit our research and, what is more, many of the graffiti are actually elaborate texts. The case can be made that graffiti give us an empirical window on people in history who remain otherwise silent.

    This piece will concentrate solely on graffiti. I will deal especially with the dated material from the first two centuries of Islam. However, I will adduce some undated graffiti that can be considered early on paleographic grounds.

    Writing (k-t-b), Reading (q-r-ʾ), and Hearing (s-m-ʿ)

    One of the significant features of the Qurʾān is that it emphasizes being a written text, a book: “This is the Book (al-kitāb) about which there is no doubt, a guidance for those mindful of God” (Q. 2:2). The Qurʾānic revelation should be recited: “Recite (iqraʾ) in the name of your Lord who created” (Q. 96:1). The recitation of the revelation is heard by an audience: “When they hear (idhā samiʿū) what has been revealed to the Messenger, you see their eyes flowing with tears for they have recognized the truth. They say: ‘Our Lord, we believe, so register us (fa-ktubnā) among the witnesses’” (Q. 5:83). There is, thus, both a strong written and aural component in the Muslim scripture.[5]

    This insistence on writing, reading aloud, and hearing is also present in early Arabic graffiti. All written texts (books, notebooks, letters, deeds, and so on) were called, in Arabic, kitāb, and this also applies to graffiti. One writer of a graffito simply records the following statement containing his name and a date: kitāb aḥmad bn saʿīd bn al-khaṭṭāb fī rabīʿ min sanat tisʿīn wa miʾa, “[This is] the writing of Aḥmad son of Saʿīd son of al-Khaṭṭāb in Rabīʿ [I or II?] of the year one hundred and ninety [AH = January–March 806 CE].”[6]

    The two earliest Islamic-era Arabic inscriptions (both graffiti) underscore the writing act:

    23 AH, near Yanbuʿ, Saudi Arabia: kataba salamah thalāth wa-ʿishrīn, “Salamah wrote [this] [in the year] twenty-three [643–4 CE]”[7] (see photograph at http://www.islamic-awareness.org/History/Islam/Inscriptions/muth.html).

    24 AH, Qāʿ al-Muʿtadil, Saudi Arabia: bi-sm allāh anā zuhayr katabtu zaman tuwuffiya ʿumar sanat arbaʿ wa-ʿishrīn, “In the name of God; I, Zuhayr, wrote [this] at the time when ʿUmar died, in the year twenty-four [644–5 CE]”[8] (see photograph at http://www.islamic-awareness.org/History/Islam/Inscriptions/kuficsaud.html).

    Writing is a ubiquitous theme in the epigraphic record. The verb used is always k-t-b in the early period; it seems that it was not until the third century AH that other words (such as naqasha) started to be used. Clearly one of the aims of people’s engraving was to leave their name on the walls and rocks for others to recite. Often graffiti include, for instance, pious formulae for the writer so people who could read Arabic would ask for blessing and forgiveness for the writer throughout the centuries:

    91 AH, al-Awjariyya, Saudi Arabia: allāhumma ighfir li-makhlad bn abī makhlad mawlā ʿalī wa-taqabbul minhu ḥijjatuhu āmīn rabb al-ʿālamīn wa-kutiba/kataba fī dhī al-qaʿdah min sanat iḥdā wa-tisʿīn raḥima allāh man qaraʾa hādhā al-kitāb thumma qāla āmīn, “O God, forgive Makhlad ibn abī Makhlad, the mawlā of ʿAlī, and accept his pilgrimage, amen, Lord of the world; and it was written/he wrote in Dhū al-Qaʿdah in the year ninety-one [September–October 710 CE]; may God have mercy on who recites this inscription and then says ‘amen’” (go to http://www.islamic-awareness.org/History/Islam/Inscriptions/kilabi1.html for a picture of the tracing).[9]

    One Mūsā son of ʿImrān wrote an explicit wish that his graffito in Palmyra will remain for others to see for eons to come. He ended his (undated) text with the formula: hādhā kitāb katabtuhu bi-yadī sawfa tablā yadī wa-sawfa yabqā al-kitāb, “This is an inscription that I wrote with my own hand; my hand will wear out but the inscription will remain.”[10]

    Although most pre-modern graffiti contain the writer’s name (in contrast to modern graffiti, which are usually anonymous or pseudonymous), in the following graffito the inscriber is left anonymous. It is an undated graffito from one of the rooms of Qaṣr al-Kharāna, Jordan (figs. 1–2):[11]

    allāhumma ghfir [li-]man kataba hādhā al-kitāb, “O God, forgive the one who wrote this writing.”

    picture1

    Fig. 1

    picture2

    Fig. 2

    The texts of Arabic graffiti emphasize their written nature but also that they should be read aloud by later individuals and groups passing by. Some graffiti even mention that this recitation of the texts is meant to be heard and to elicit further recitation:

    allāhumma ighfir li-salamah bn mālik kull dhanb adhnabahu qaṭṭ wa li-man qaraʾa wa-li-man samiʿa thumma qāla āmīn, “O God, forgive Salamah the son of Mālik all the sins he has ever committed and [forgive] the one who reads [aloud this writing] and the one who hears [it] and then says amen.”[12]

    The social function of the graffiti is also clear in the following example, in which the engraver addresses not only God but also the possible reader of the text:

    78 AH, near Ṭāʾif, Saudi Arabia: shahida al-rayyān bn ʿabdallāh annahu lā ilāh illā allāh wa-shahida anna muḥammadan rasūl allāh thumma huwa yudammī [? reading uncertain] man atā an yashhada ʿalā dhālika raḥima allāh al-rayyān wa-ghafara lahu wa-istahd[ā] bihi ilā ṣirāṭ al-jannah wa-asʾaluhu al-shahādah fī sabīlihi āmīn kutiba hādhā al-kitāb ʿām buniya al-masjid al-ḥarām li-sanat thamān wa-sabʿīn, “Al-Rayyān son of ʿAbdallāh testifies that there is no god but God and he testifies that Muḥammad is the Messenger of God; and he [al-Rayyān] makes it easy for he who comes [and reads this inscription] to testify that; may God have mercy on al-Rayyān and forgive him; and he seeks guidance through Him to the road of Paradise; and I [sic] ask Him for martyrdom on His path, amen; and this inscription was written in the year the Masjid al-Ḥarām was (re)built, year seventy-eight [697–8 CE]” (see picture at http://www.islamic-awareness.org/History/Islam/Inscriptions/haram1.html).[13]

    The inscription is an early example of the Islamic testimony of faith (also including a reference to the Prophet). The writer, al-Rayyān, also urges the reader to pronounce the testimony of faith. There is a surprising change from the third person to the first person singular towards the end of the text. I would nevertheless interpret the whole graffito as being written by al-Rayyān son of ʿAbdallāh.

    Instructions for Those Passing By

    Some Arabic graffiti are waṣiyyahs, texts with moral instruction. In one instance, the engraver writes: “O people, I urge you to be pious towards God (ūṣīkum bi-taqwā allāh); indeed, God has chosen the religion for you, so do not to die unless you (pl.) be Muslims; Yaḥyā son of Muḥammad son of ʿUmar son of Aws wrote [it], asking God for paradise, amen,”[14] evoking the scripture towards the end (e.g., Q. 2:132). The formula used at the beginning of the graffito receives parallels in the Arabic literary evidence: it is stated that the Companion al-Aḥnaf ibn Qays al-Tamīmī instructed, at the moment of his death: ūṣīkum bi-taqwā allāh wa-ṣilat al-raḥim, “I urge piety towards God and attachment to relatives.”[15]

    In most waṣiyyah graffiti, the writer urges (using the verb awṣā) the readers to take up devoutness (birr) or piety (taqwā). These texts show that Arabic graffiti had a specific social role and the engravers intended that their texts would be read and understood by others. To give another example of waṣiyyah graffiti:

    96 AH, near Medina, Saudi Arabia: allāhumma ʿāfī ribāḥ bn ḥafṣ bn ʿāṣim bn ʿumar bn al-khaṭṭāb awṣā bi-birr[16] allāh wa-l-raḥim wa-kutiba/kataba fī sanat sitt [wa-]tisʿīn, “O God, pardon Ribāḥ son of Ḥafṣ son of ʿĀṣim son of ʿUmar son of al-Khaṭṭāb; he urges devoutness towards God and relatives; and it was written/he wrote in the year ninety-six [714–5 CE]” (photograph available at http://www.islamic-awareness.org/History/Islam/Inscriptions/umar1.html).[17]

    Interestingly, the person who wrote the above inscription seems to be the great-grandson of the caliph ʿUmar ibn al-Khaṭṭāb. The verb awṣā is in the suffix conjugation (“perfect tense”), which should be understood here as the performative: “he [declares that he] urges”. This is very common. Indeed, the regular verb form that one encounters in Arabic graffiti is the third person suffix conjugation, to be understood in the optative or performative sense.

    The Fear of Erasure

    Since it is argued here that the engravers of the graffiti wanted to emphasize the writing-act and wished to leave their mark for later generations to read, it perhaps come as no surprise that there are specific formulae for asking God to curse someone who might erase (the Arabic word used is invariably maḥā) the texts. The following can be adduced as evidence:

    127 AH, ʿAsīr, Saudi Arabia: shahida ʿabd al-malik ibn ʿabd al-raḥmān anna allāh ḥaqq lā ilāh illā huwa al-ḥayy al-qayyūm wa-kutiba/kataba fī al-muḥarram sanat sabʿ wa-ʿishrīn wa-miʾah laʿana allāh man maḥā hādhā al-kitāb aw ghayyarahu āmīn, “ʿAbd al-Malik son of ʿAbd al-Raḥmān testifies that God is truth, there is no god than He, the Living, the Self-subsisting; and it was written/he wrote in al-Muḥarram in the year one hundred and twenty-seven [October-November 744 CE]; may God curse whoever erases this inscription or changes it, amen.”[18]

    119 AH, Jabal Usays, Syria: rabbī allāh wa-dīnī al-islām ʿalayhi tawakkaltu wa-ilayhi unība wa-ilayhi al-maṣīr wa-kataba ḥafṣ fī dhī al-qaʿdah [mistakenly written al-ʿ-q-d-h] sanat tisʿ ʿasharah wa-miʾah man maḥāhu ajzāhu allāh fī al-ākhirah āmīn, “My Lord is God and my religion is Islam; upon Him I rely and to Him I turn [Q. 11:88] and to Him is the returning [Q. 40:3]; Ḥafṣ wrote in Dhū al-Qaʿdah in the year one hundred and nineteen [October–November 737]; may God recompense [i.e. punish] in the afterlife who erases it [the inscription], amen.”[19]

    The above inscription is very interesting, not least because it is one of our earliest dated pieces of evidence for a religion named Islam. It seems that by the 110s AH/730s CE at the latest, Muslims had developed a distinct religious group affiliation and identity.

    Erasing texts is interestingly compared to erasing religious merit in other graffiti: “O God, forgive the Believers but erase the good deeds of the one who erases this writing,” dated 141 AH. In another graffito dated 180 AH from the same place as the 141 AH one (Wādī Salmā, Jordan), the curse is modified: “O God! Who erases this writing, erase from his chest the Qurʾān.”[20] Still further examples are the following: “may the right hand of the one who erases it [the inscription] be paralyzed,” and “may God punish the one who erases it.”[21]

    Conclusion

    It has been suggested in this short essay that early Muslim-era Arabic graffiti had a social and aural purpose: moral instruction was given, forgiveness and blessing was asked for and later recited, and the texts were reacted to. We have evidence of later hands tampering with the graffiti by, for instance, changing a positive invocation to a negative one.[22] The fear of alteration prompted the wish in one writer to protect his text with a curse against “whoever erases this inscription or changes it” (above, 127 AH).

    The hundreds of dated and thousands of undated inscriptions, most of them graffiti, from the first two centuries of Islam are witness to a bourgeoning epigraphic activity during that era in Arabia and the Near East. They also seem to suggest that to be able to read and write was somewhat common (how common exactly is impossible to say). Inscriptions were meant to be read aloud, so their audience would be even bigger than those who could read.

    John Bodel remarks that, in the framework of ancient epigraphy at least, “inscriptions, particularly graffiti, have always posed a difficulty for the view that reading and writing seldom penetrated beneath the levels of the educated elite.”[23] However, it must be remembered that the prevalence of epigraphic habit must not be simply confounded “with levels of education and linguistic competence.”[24] Graffiti are often formulaic, so many of the writers perhaps mastered only a few pious phrases, but there a number of cases of very original graffiti where the engraver reveals significant skill in composing a text (see e.g. a paleographically early graffito published online at http://alsahra.org/?p=16087, no 3, which is essentially a letter or a message on stone).

    Recent discoveries of late Nabataean (sometimes called Nabateo-Arabic) inscriptions from western Arabia dated from the first to the fifth centuries CE are changing our view about the presence of writing in that time and place.[25] At the moment, however, all known sixth-century Arabic inscriptions come from Syria, so we cannot yet suppose a continuity in Arabia of writing in proto- and early Arabic script from the fifth to the seventh centuries CE and beyond. But new finds could corroborate this hypothetical continuity. If this (not at all unreasonable) suggestion is validated by future research, it will affect our understanding of the pre-Islamic “jāhiliyyah” Arabia and, ultimately, the Qurʾān. It is beginning to look like the narrative proffered in the Arabic literary evidence about the fifth–seventh century Arabia, as one where very few if any people knew how to read and write, is erroneous. There were literate individuals and, what is more, they could write in (forms of) Arabic in addition to other languages. We should also look to the south, Yemen, where a continuous literate culture in Ancient South Arabian languages is attested up to the sixth century CE (and probably somewhat later).[26]

    Early Islamic inscriptions have only begun to yield their secrets. Furthermore, current and future field surveys will increase the number of published texts.

    ……………….

    Quote
    Ilkka Lindstedt is a scholar of Arabic epigraphy and early Islam. His dissertation (The Transmission of al-Madāʾinī’s Material: Historiographical Studies, University of Helsinki, 2013) discusses the transmission of Arabic historical narratives in the eighth–ninth centuries CE. Other publications include several articles on early Islamic history. Dr. Lindstedt is currently a fellow at the Helsinki Collegium for Advanced Studies conducting a three-year (2016–2019) project on Arabic epigraphy (http://www.helsinki.fi/collegium/english/people/lindstedt/lindstedt.html). Additionally, he completed a visiting postdoctoral fellowship at the University of Chicago in 2014.


    © International Qur’anic Studies Association, 2017. All rights reserved.

    ………………..

    [1] Imbert has published extensively on the subject. Many of his articles are available at https://ifporient.academia.edu/Fr%C3%A9d%C3%A9ricIMBERT

    [2] Hoyland, R. G., 1997: The Content and Context of the Early Arabic Inscriptions, Jerusalem Studies in Arabic and Islam 21: 77–102 (https://www.academia.edu/3211238/The_Content_and_Context_of_Early_Arabic_Inscriptions).

    [3] Macdonald, M. C. A., 2015: On the Uses of Writing in Ancient Arabia and the Role of Palaeography in Studying Them, Arabian Epigraphic Notes 1: 1–50, here p. 28 (https://openaccess.leidenuniv.nl/handle/1887/32745). For further theoretical qualifications, see J. Baird / C. Taylor (eds.), 2011: Ancient Graffiti in Context, London.

    [4] Imbert, F., 2015: Califes, princes et poètes dans les graffiti du début de l’Islam, Romano-Arabica 15 : 59–78, here p. 61 (https://www.academia.edu/9939415/Califes_princes_et_compagnons_dans_les_graffiti_du_d%C3%A9but_de_lIslam).

    [5] Gregor Schoeler has demonstrated that early Islamic scholarship and the transmission of knowledge in general had a significant aural component, writing being used mainly for aide-mémoire purposes: Schoeler, G, 2006: The Oral and the Written in Early Islam, transl. U. Vagelpohl, ed. J. E. Montgomery, London.

    [6] Sharon, M., 1997–: Corpus Inscriptionum Arabicarum Palaestinae, Leiden, II, 223.

    [7] Kawatoko, M., 2005: Archaeological Survey of Najran and Madinah 2002, Aṭlāl 18: 50–58.

    [8] Ghabban, ʿA. I., 2008: The Inscription of Zuhayr, the Oldest Islamic Inscription (24 AH/AD 644–645), the Rise of the Arabic Script and the Nature of the Early Islamic State, Arabian Archaeology and Epigraphy 19: 209–236 (https://www.academia.edu/3576977/The_Inscription_of_Zuhayr_the_oldest_Islamic_Inscription_AH_24_AD_644_).

    [9] Al-Kilābī, Ḥ., 2009: Al-Nuqūsh al-Islāmiyyah ʿalā Ṭarīq al-Ḥajj al-Shāmī bi-Shamāl Gharb al-Mamlakah al-ʿArabiyyah al-Saʿūdiyyah, Riyadh, pp. 70–71.

    [10] Imbert, F., 2011: L’Islam des pierres: l’expression de la foi dans les graffiti arabes des premiers siècles, Revue des mondes musulmans et de la Méditerranée 129: 57–78, here pp. 62–63, referring to an unpublished graffito (https://www.academia.edu/7291764/LIslam_des_pierres_expression_de_la_foi_dans_les_graffiti_des_2_premiers_si%C3%A8cles_de_lH%C3%A9gire).

    [11] Reproduced from Lindstedt, I., 2014: New Kufic Graffiti and Inscriptions from Jordan, Arabian Archaeology and Epigraphy 25: 110–114, here p. 111 (https://www.academia.edu/7510213/New_Kufic_graffiti_and_inscriptions_from_Jordan_AAE_).

    [12] Nevo, Y. D. / Z. Cohen / D. Heftman, 1993: Ancient Arabic Inscriptions from the Negev, Volume 1, Jerusalem, p. 16, siglum EL 200C(2).

    [13] Al-Ḥārithī, N. ʿA, 2007: Naqsh Kitābī Nādir Yuʾarrikhu ʿImarāt al-Khalifah al-Umawī ʿAbd Al-Malik bn Marwān li-l-Masjid Al-Ḥarām ʿĀm 78 AH, ʿĀlam al-Makhṭūṭāt wa-l-Nawādir 12/2: 533–543. I have made some small changes to the editio princeps.

    [14] Al-Ḥārithī, N. ʿA, 1997: Al-Nuqūsh al-ʿArabiyyah al-Mubakkirah fī Muḥāfaẓat al-Ṭāʾif, Taif, pp. 135–136, no. 92.

    [15] Ibn ʿAbd al-Barr, al-Istīʿāb, Beirut: Dār al-Kutub al-ʿIlmiyya, I, 231.

    [16] The original publication gives bi-yad, but this does not make much sense, as the editor, al-Rāshid, admits. Imbert 2011: 67 repeats the erroneous reading and makes other mistakes in the transliteration.

    [17] Al-Rāshid, S. ʿA., 1993: Kitābāt Islāmiyyah Ghayr Manshūrah min Ruwāwat al-Madīnat al-Munawwara, Riyadh, pp. 83–86. The editor dated this to 76 AH, but according to Frédéric Imbert the reading 96 AH is preferable, see Imbert, F., 2011: L’Islam des pierres, 61, n. 3.

    [18] Al-Rāshid, S. ʿA., 2008: Mudawwanāt Khaṭṭiyyah ʿalā al-Ḥajar min Manṭiqat ʿAsīr: Dirāsah Taḥlīliyyah wa-Muqāranah, Riyadh. The reading given by the editor, pp. 60–61, omits some words, but they are supplied here on the basis of the photograph.

    [19] Al-ʿUshsh, M., 1964: Kitabāt ʿArabiyya Ghayr Manshūrah fī Jabal Usays, Al-Abḥāth 17: 227–316, here pp. 290–291.

    [20] Al-Jbour, Kh. S., 2001: Arabic Inscriptions from Wādī Salma, Studies in the History and Archaeology of Jordan 7: 673–679, here p. 675.

    [21] Hoyland, The Content and Context of the Early Arabic Inscriptions, 82.

    [22] E.g., Nevo, Y. D. / Z. Cohen / D. Heftman, 1993: Ancient Arabic Inscriptions, 24.

    [23] Bodel, J., 2015: Inscriptions and Literacy, in: C. Bruun / J. Edmondson (eds.,) The Oxford Handbook of Roman Epigraphy, Oxford, 745–763, here p. 746.

    [24] Bodel, Inscriptions and Literacy, 758.

    [25] See especially Laila Nehmé’s contributions: https://www.academia.edu/2106858/_A_glimpse_of_the_development_of_the_Nabataean_script_into_Arabic_based_on_old_and_new_epigraphic_material_in_M.C.A._Macdonald_ed_The_development_of_Arabic_as_a_written_language_Supplement_to_the_Proceedings_of_the_Seminar_for_Arabian_Studies_40_._Oxford_47-88 and https://www.academia.edu/25386021/A_rock_inscription_mentioning_Tha%CA%BFlaba_an_Arab_king_from_Ghassan.

    [26] As for South Arabian epigraphy, see the studies by Christian Robin: https://cnrs.academia.edu/ChristianRobin.



    Quote
    https://www.flickr.com/photos/97275038@N06/sets/

    We visited the following sites: Qasr Kharana, Qasr Uwaynid, Qusayr Amra, Qasr al-Hallabat, Hammam al-Sarakh, Qasr al-Azraq, Qasr al-Tuba, Wadi Rum, Petra, Khirbat al-Askar, Qasr al-Bashir, Wadi Mujib, Qasr al-Mushaysh, and Qasr al-Mushash (two different localities, al-Mushaysh being near the town of Karak, al-Mushash near Amman).

    Here I will discuss three sites. First, Qasr Kharana, perhaps an Umayyad era building. Second, Qasr al-Mushaysh, perhaps a Roman era site, with underground dwellings. And third, Wadi Mujib, a valley containing hundreds of North Arabian graffiti and drawings.


    incidently  that http://helsinki.academia.edu/  department of  religions /Islamic Studies  gets quite a bit of funds from  Kings of sandland

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
     
  • Qur'anic studies today
     Reply #1259 - January 03, 2017, 05:56 PM

    From the same conference - a talk by Christian Robin on pre-Islamic calendars.
    https://m.youtube.com/watch?v=hkETKNWUQqg
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