The Oral and the Written in Early Islam

Schoeler, Gregor; Vagelpohl, Uwe; Montgomery, James E.

doi:10.4324/9780203965313

Cited by 83 publications

(22 citation statements)

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“…The oral dimension of the Qur'ān, combined with the traditional significance of memory in the transmission of knowledge, affects the whole of the Islamic intellectual tradition and pedagogical approach. The revelation of the Qur'ān was auditory, and memorized, before becoming crystallized in a written text (Schoeler, 2006). From our observations the British Madrasah emulated how prophecy was given to Prophet Muhammad, where orality was the vehicle for the transmission of sacred knowledge (Messick, 1993).…”

Section: Transmission and Oral Expressionmentioning

confidence: 87%

“…In the early years of Islam, writing was used for the recording of specific types of knowledge, such as hadith, legal rulings, historical information, and poetry (Schoeler, 2006). The idea of a written literary publication of the material is compatible with this concept of transmission.…”

Section: Transmission and Oral Expressionmentioning

confidence: 98%

“…Early Arabic literature experienced two types of publication, which originated from two main sources and are viewed as "representatives of the state" and the "transmitters" (Schoeler, 2006). The transmitters of the Qur'ānic text hold on to the importance of orality and, for example in the context of the Qur'ān, oral recitation is viewed to be of high importance.…”

Section: Transmission and Oral Expressionmentioning

confidence: 99%

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Islamic pedagogy and embodiment: an anthropological study of a British Madrasah

Hardaker

Sabki²

2014

International Journal of Qualitative Studies in Education

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This anthropological study of a higher education British Madrasah was undertaken to increase our awareness of the spectrum of sensory experiences that shape Islamic pedagogy. We started our anthropological study from an Islamic premise of the inseparable nature of knowledge and the sacred. Pedagogy is defined as not a matter of simple methods and technique but as a holistic approach that deals with the capacity to form the human person. Islamic pedagogy is represented by the heartfelt interactions between the teacher and learner through orality, facilitating memorization, and the didactic approach towards sacred texts. This research has explored the sensoria of a British Madrasah from a spiritual approach and this provides the foundation for shaping our understanding of the madrasah concept of Islamic pedagogy. An Al-Ghazali's mystical-theoretical approach toward learning is evident in this research in defining the madrasah as a spiritual rather than social construct, and is optimized by the embodiment of learning.

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Section: Transmission and Oral Expressionmentioning

confidence: 87%

Section: Transmission and Oral Expressionmentioning

confidence: 98%

Section: Transmission and Oral Expressionmentioning

confidence: 99%

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Islamic pedagogy and embodiment: an anthropological study of a British Madrasah

Hardaker

Sabki²

2014

International Journal of Qualitative Studies in Education

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“…Arabic historiography emerges in the form of lecture notes and notebooks at the end of the first/seventh century, developing into true literature transmitted as monographs around 200/815 and later (Schoeler 2006;2009). Middle Persian historical works seem to have been translated and adapted into Arabic in the second/eighth century as well (these early translations are not preserved).…”

Section: Reconstructing Lost Work: Possibilities and Pitfallsmentioning

confidence: 99%

“…There are two reasons for this. First of all, al-Madāʾinī in all probability never composed an authoritative version of the text, instead disseminating the work in a dynamic, lecture-based environment; and second, the later authors quoting the work reworked the material according to their own tastes (Landau-Tasseron 2004;Schoeler 2006;Lindstedt 2015). Nonetheless, because the work was quoted, as I argue below, by three separate authors, we can get a fairly accurate image of it.…”

Section: Introduction To the Workmentioning

confidence: 99%

Al-Madāʾinī and the Narratives of the ʿAbbāsid Dawla

Lindstedt

2017

StOrE

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This is a study on the Arabic historical narratives of the ʿAbbāsid revolution and its aftermath that occurred in 747-755 ce. Its main focus is a medieval work on these events, called the Kitāb al-Dawla, composed by an Arabic Muslim collector and composer of historical narratives, Abū l-Ḥasan ʿAlī b. . The work is not extant, but its skeleton can be reconstructed on the basis of later quotations of it. Al-Madāʾinī's Kitāb al-Dawla is an important source for the events of the the ʿAbbāsid revolution: since al-Madāʾinī was not directly sponsored by the ʿAbbāsid dynasty, he was not constrained to be a spokesperson for the ruling house's propaganda needs. INTRODUCTIONThis is a study on the narratives of the ʿAbbāsid revolution and its aftermath that took place in 129-137/747-755.1 Its main focus is a medieval work on these events, called the Kitāb al-Dawla, composed by an Arabic Muslim akhbārī, collector and composer of historical narratives, Abū l-Ḥasan ʿAlī b. . The work is not extant, but can be reconstructed, to some extent, on the basis of later quotations of it. A detailed discussion of the reconstruction forms Appendix I of this study. Appendix I should be read only by those who are really interested in the question of reconstructing lost works and how the later authors quoting the Kitāb al-Dawla reworked the accounts. The reader who is more interested in general questions about the historiography of the ʿAbbāsid revolution can refer to it only when needed.I have previously published two articles that deal with al-Madāʾinī and the ʿAbbāsid revolution and that supplement the current study (Lindstedt 2013;2014). In the study at hand, my aim is to discuss and analyze the narratives of the ʿAbbāsid revolution in two lost works (by al-Madāʾinī and al-Haytham b. ʿAdī) that can be reconstructed. The narratives will be compared with each other and other surviving quotations. I will also probe the surviving works of the third-fourth/ ninth-tenth centuries and how they reused the older material.1 The dates are given in this study in the hijrī (ah) and Common Era (ce) dates. Professor Jaakko Hämeen-Anttila, Mehdy Shaddel, Kaj Öhrnberg, and the anonymous peer reviewers read an earlier manuscript of this study and commented on it. I am very grateful for their important comments and suggestions. My aim is to scrutinize what I call the early dawla literature and, especially, to answer the following questions:2 When and to what end did the narratives originate? How were they transmitted? How did the later (fourth/tenth-century) authors and historians reuse and rework the material? At the end of this work, I will also say a few words on the modern scholarly study of the coming to power of the ʿAbbāsids. Reconstructing lost works: possibilities and pitfallsMost Arabic works of the first-third/seventh-ninth centuries are not extant. Arabic historiography emerges in the form of lecture notes and notebooks at the end of the first/seventh century, developing into true literature transmitted as monographs around 200/815 and later (...

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The Past in the Early and Medieval Islamic Middle East (circa 750–circa 1250)

Marsham¹

2013

Thinking, Recording, and Writing History in the Ancient World

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The Oral and the Written in Early Islam

Cited by 83 publications

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Islamic pedagogy and embodiment: an anthropological study of a British Madrasah

Islamic pedagogy and embodiment: an anthropological study of a British Madrasah

Al-Madāʾinī and the Narratives of the ʿAbbāsid Dawla

The Past in the Early and Medieval Islamic Middle East (circa 750–circa 1250)

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