Ideas, images, and methods of portrayal: insights into by Sebastian Gunther
By Sebastian Gunther
This quantity bargains with the genesis of chosen classical Arabic texts because the items of other milieus, and the consequences which those texts had for Islamic societies in medieval instances. It explores the ideas and pictures which Muslim students from the eighth to the 14th century provided of their writings and, specifically, ponders the ways that those authors used particular equipment of portrayal—either brazenly or extra subtly—to increase their principles. The clean theoretical and methodological methods utilized during this ebook facilitate the knowledge of the way medieval Muslim writers expressed their perspectives and, extra importantly, why they expressed them within the approach they did. This is helping divulge, for instance, how the pictures of traditionally or religiously major figures in Arabic-Islamic tradition were built and formed within the strategy of their "literarization." Readership: All these drawn to Classical Arabic literature and the highbrow heritage of Islam, together with such parts as faith, background, philosophy, ethics, and schooling; in addition to these drawn to the improvement of faith, tradition, literatures, and societies within the Arabic heart East regularly.
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E. as pointing to the “conﬂict between the quotation and its new context;” cf. Plett, Intertextualities 11. 37 context equivalence 15 Bibliography Primary sources Abù l-Faraj, al-Aghànì = Abù l-Faraj al-Ißfahànì (d. 356/967): K. al-Aghànì, ed. 'Abd al-Amìr 'Alì Mahannà, vol. vi, Beirut: Dàr al-Kutub al-'Ilmiyya, 1992. al-Balàdhurì, Ansàb = A˙mad ibn Ya˙yà al-Balàdhurì (d. 279/892): K. Ansàb alashràf, ed. 'Abdal'azìz al-Dùrì and 'Ißàm 'Uqla, vol. 2, Berlin: Das Arabische Buch, 2001. (= Bibliotheca Islamica 28e).
The remark ascribed to Dàwùd ibn 'Alì commenting on the behavior of his nephew Abù l-'Abbàs al-Saﬀà˙ who had given a speech before him: “O ye people, God has indeed helped the Commander of the Faithful to a mighty victory, but he turned to the minbar only after the prayer, for he hated to mix aught else with the congregation’s words . ” (al-ˇabarì, Ta"rìkh iii, 32; cf. also al-Zubayr, al-Akhbàr 602, which makes 'Uthmàn ibn 'Aﬀàn act in the same way). 2 I permit myself to classify under “propaganda” the actual diﬀerent aims of a khu†ba in literature, like the characterization of people or the illustration of events.
However, the following examples do not lead us to understand “what is before us . . as a variant and uncanonical version of a text which is better known to us in its qur"ànic guise,” as Hawting suggests for one case (ibid. 260 and 267, n. 1). In fact, one may, rather, understand the example which he cites as a typical talmì˙ (allusion) “which consists of alluding to famous passages in the ur"àn or Traditions, or in profane literature,” cf. EI 2 iii, 1091–92, art. “I˚tibàs” (MacDonald, Bonebakker); cf.