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Journal articles on the topic 'Illumination of books and manuscripts, Islamic'
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1
Jackson, Cailah. "The Illuminations of Mukhlis ibn ʿAbdallah al-Hindi: Identifying Manuscripts from Late Medieval Konya". Muqarnas Online 36, № 1 (2019): 41–60. http://dx.doi.org/10.1163/22118993-00361p03.
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Abstract The arts of the book of late medieval Rum (Anatolia) constitute a rich resource for Islamic art historians that remains relatively unknown in the wider scholarship. This complex period saw the disintegration of Seljuk rule and the partial absorption of the region into the Ilkhanid realm. Konya (present-day central Turkey), the former Seljuk capital, was hardly isolated from its better-known neighbors and was evidently an active center for the patronage of the arts of the book. This article contributes to ongoing discussions concerning late medieval Islamic manuscripts by discussing illuminations that were produced by Mukhlis ibn ʿAbdallah al-Hindi in thirteenth-century Konya. One of the two named illuminators active in the city, Mukhlis extensively decorated two manuscripts, both in 677h (1278): a small Qurʾan and a monumental copy of Jalal al-Din Rumi’s Mas̱navī. Both are the initial focus of the article. Following an analysis of these manuscripts, the article presents additional material as possible products of Mukhlis’s hand or of Konya generally, demonstrating both the relative visual distinctiveness of Konya illumination and the need to potentially re-examine works previously attributed to Egypt or Persia.
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Syukrie, Abdul Hakim. "Perkembangan Kaligrafi dan Urgensinya bagi Khazanah Mushaf." Jurnal Lektur Keagamaan 19, no. 1 (2021): 69–102. http://dx.doi.org/10.31291/jlka.v19i1.911.
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Arabic script existed before the arrival of Islam, but it's just growing fast since the decline of the Al-Qur'an (Islam). It becomes an inseparable part of the Al-Qur'an and an important part of the mushaf history. Calligraphy has become the art of Islamic art not only because of its beauty, abstract, dynamic, modular structure, and combinative but because it makes Al-Qur'an as an object of creation. This article is a review of a book Khaṭ al-Muṣḥaf al-Syarīf wa Taṭawwuruhu fi al-'Ālam al-Islāmī by Abdul Aziz Hamid Saleh. He studied the development of Qur’anic calligraphy based on Islamic cultural areas: Hijāz, Syām, Iraq, Egypt, Spain, India, Far East, and South East Asia. The steps to reviewing this book are summarizing and analyzing. This book elaborates the science of calligraphy with history of Qur’anic manuscripts in the Islamic world. This paper emphasizes that calligraphy has characteristics that represent the place and the time it was developed. Based on the khat used, a Qur’anic manuscript can be revealed from which region and era it was copied. Therefore, calligraphy is an alternative method for studying the history of Qur’anic manuscripts apart from studying the colophon, types of paper, illumination and radiocarbon dating. Keywords: Islamic calligraphy, Islamic art, Qur’anic manuscript. Tulisan Arab sudah ada sebelum kedatangan Islam. Ia baru berkembang pesat setelah turunnya Al-Qur’an (Islam). Ia menjadi bagian tidak terpisahkan dari Al-Qur’an dan bagian penting dari sejarah mushaf. Kaligrafi menjadi seninya seni Islam bukan saja karena keindahannya, sifat abstrak, dinamis, struktur modular, dan kombinatif tetapi utamanya karena menjadikan Al-Qur’an sebagai objek kreasi. Artikel ini merupakan ulasan atas buku Khat al-Muṣḥaf al-Syarīf wa Taṭawwuruhu fi al-‘Ālam al-Islāmī karya Abdul Aziz Hamid Saleh. Ia mengulas sejarah perkembangan kaligrafi mushaf berbasis wilayah kebudayaan Islam: Hijaz, Syam, Iraq, Mesir, Andalus, India, dan Asia Jauh. Langkah yang dilakukan dalam mengkaji buku ini, yaitu mengikhtisarnya kemudian menelaahnya. Buku ini mengelaborasi ilmu kaligrafi dengan kajian sejarah mushaf al-Qur’an di dunia Islam. Tulisan ini menggaris bawahi sebuah mushaf Al-Qur’an dapat diungkap sejarahnya berdasar khat yang digunakan. Oleh sebab, itu Kaligrafi menjadi metode alternatif untuk menelaah sejarah mushaf Al-Qur’an selain melalui telaah kolofon, jenis kertas, ragam hias, dan uji karbon. Kata Kunci: Kaligrafi Islam, Mushaf Al-Qur’an, Seni Islam.
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Bongianino, Umberto. "A Rediscovered Almoravid Qurʾān in the Bavarian State Library, Munich (Cod. arab. 4)". Journal of Islamic Manuscripts 11, № 3 (2020): 263–91. http://dx.doi.org/10.1163/1878464x-01103001.
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Abstract This article examines and contextualizes a small Quranic manuscript, copied in al-Andalus in 533/1138–1139, whose importance has so far gone unrecognized. Among its many interesting features are: its early date; its lavish illumination; its colophon and the information contained therein; its system of notation and textual division; its use of different calligraphic styles, including Maghribī thuluth; and a series of didactic notes written at the beginning and end of the codex. Presented in the appendix is an updated list of the extant Qurʾāns in Maghribī scripts dated to before 600/1203–1204, aimed at encouraging the digitization, publication, and comparative study of this still largely uncharted material. The advancement of scholarship on the arts of the book, the transmission of the Qurʾān, and the consumption of Quranic manuscripts in the Islamic West depends upon the analysis of these and many other surviving codices and fragments, related to Cod. arab. 4 of the Bavarian State Library and its context of production.
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Stanford, Charlotte A. "Beyond Words: New Research on Manuscripts in Boston Collections, ed. Jeffrey F. Hamburger, Lisa Fagin Davis, Anne-Marie Eze, Nancy Netzer, and William P. Stoneman. Text, Image, Context: Studies in Medieval Manuscript Illumination, 8. Toronto: Pontifical Institute of Mediaeval Studies, 2021, 361 pp, 291 col. Ill." Mediaevistik 34, no. 1 (2021): 274–76. http://dx.doi.org/10.3726/med.2021.01.20.
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This study stems from an exhibition/ conference of the same name, “Beyond Words,” presented in Boston in 2006; however, it goes well beyond the bounds of a conventional exhibition catalog, which was produced at the time to accompany the objects on display. The volume produced here expands these initial parameters to consider additional questions about the manuscripts held in these Boston collections, notably Houghton Library at Harvard University, McMullen Museum of Art at Boston College, and the Isabella Stewart Gardner Museum of Boston. The book is divided into four major sections, devoted respectively to monastic manuscripts (3 essays), courtly culture and patronage (5 essays), princes, patricians, prelates and pontiffs (4 essays), and illuminating history (3 essays) with a coda on manuscripts in the modern era provided by the final essay. As the editors remark in their introduction, the emphasis is Christian and central European; this is due in part to the collection parameters themselves (the above institutions have no Ethiopian or Hebrew manuscripts, for example) and in part by limitations of time and focus (there are a number of Islamic manuscripts in the Boston collections which have not been included here but would be well worth exploring in a separate study of their own). The richness and depth of the sixteen essays here offer insights into many aspects of the late medieval world. The chapter by Patricia Stirnemann on Gilbert de la Porrée traces book collection of the works of a single, theologically problematic author, and offers a valuable case study on the transmission of writings by a scholar charged (though exonerated) with heresy. Brigitte Miriam Bedos-Rezak demonstrates how the charters of the abbey of Sawley preserved in the Houghton library allow us to consider the “medial role” of document writing, and how this practice assisted an English Cistercian monastery to shape its own representation with its neighbors by crafting records of land ownership disputes. Kathryn M. Rudy examines manuscript workshops among nuns in Delft in the fifteenth century, providing a vivid model of book production practices in these devotional contexts.
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Déroche, François. "Le prince et la nourrice." Journal of Qur'anic Studies 19, no. 3 (2017): 18–33. http://dx.doi.org/10.3366/jqs.2017.0300.
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Le manuscrit du Coran dit « de la Nourrice » est l'un des plus célèbres de la collection de Kairouan, maintenant conservée au Musée des arts islamiques de Raqqada. Son origine est exceptionnellement bien connue grâce à un texte qui équivaut à un colophon et donne la date d'achèvement en ramadan 410/janvier 1020—ou légèrement plus tôt. Les dimensions remarquables de cette copie (environ 445x300 mm), sa calligraphie spectaculaire et son enluminure frappent l'imagination. Près de 2000 feuillets ont été préservés et une étude détaillée sera nécessaire pour comprendre cet important épisode de la calligraphie et de l'art du livre dans l'Ifriqiya ziride. Le présent article représente une première étape dans cette direction et montre que différents copistes et/ou enlumineurs ont été impliqués dans la réalisation de cet exemplaire en soixante volumes. Il tente de replacer ce superbe manuscrit dans le contexte de son époque. [The so-called ‘Qur'an of the Nurse’ is one of the most famous manuscripts from the Qayrawān collection, now in the Museum of Islamic arts in Raqqada. Its provenance is exceptionally well documented, with the equivalent of a colophon giving the date of completion in Ramaḍān 410/January 1020 or slightly before. The outstanding size of the copy (c. 445x300 mm), and its dramatic calligraphy and illumination capture the imagination. About 2,000 folios have survived and a full study of the manuscript is required in order to understand this important episode of calligraphy and art of the book in Zirid Ifriqiyya. The present paper is a first step towards this goal and shows that various copyists and/or illuminators have been involved in the production of the sixty-volume set. It tries to put this magnificent manuscript into the context of this period.]
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Dobronravin, Nikolai. "Design Elements and Illuminations in Nigerian “Market Literature” in Arabic and ʿAjamī". Islamic Africa 8, № 1-2 (2017): 43–69. http://dx.doi.org/10.1163/21540993-00801001.
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“Market literature” in Arabic and ʿAjamī is a particular variety of West African Islamic book culture, which is especially strong in northern Nigerian states. Arabic-script “Nithography” (by analogy to Nollywood, the modern Nigerian film industry) represents a unique phenomenon, although it is reminiscent of the nineteenth-century Islamic lithography in the Middle East. Nigerian “market literature” in Arabic and ʿAjamī has mostly followed the pre-colonial manuscript tradition of Central Sudanic Africa, including writing styles, colophons and glosses. In contrast to Middle Eastern book culture, Nigerian typeset printing largely preceded the era of offset. The innovative elements of offset book design in Nigeria and further perspectives of “Nithography” in Arabic and ʿAjamī are discussed.
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Sahafiasl, Parisa. "The General Features and Status of the Illumination Art in the Great Seljuk Period." Journal of The Near East University Faculty of Theology 7, no. 1 (2021): 119–58. http://dx.doi.org/10.32955/neu.ilaf.2021.7.1.04.
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The most important reason for the enrichment of decorative arts (especially illumination art) in Islamic societies in various periods is the prohibition of depiction in Islam. The art of illumination, which was mostly used to decorate the Qur'an in different historical periods of Iran, including the Great Seljuk period, was influenced by the arts of previous periods and became a source of creativity and inspiration for Muslims and sometimes non-Muslim artists in other countries. This research was carried out in order to examine the status and general characteristics of illumination art during the Great Seljuk period. The descriptive-analytical method was used in the research. As a result, during the Great Seljuk period, the Qur'an manuscripts were made of paper instead of leather. The richness of motifs, patterns and colours, the use of various colours and geometric arrangements draw attention to the illuminations of this period. According to the results of this study, the most important illumination examples of the Great Seljuk period were used in the Quran manuscripts. In these manuscripts, it is seen that motifs such as schemes, six and eight-pointed stars and golden circles are used to decorate the headlines (serlevha pages), the heads of the sura, the interlines and zahriye parts. In addition, the illumination samples of the Great Seljuk period positively affected the later periods, especially the Ilkhanid and Memlukid periods, as well as all other arts. Great Seljuk elegant illumination samples with the beauty of their patterns, the order and delicacy of the motifs and the use of colours are masterpieces of Islamic art.
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Syakur, Moh, and Rafdi Dhiya Ulhaq. "Prince Paku Ningrat’s Qur’an Manuscript at the Sumenep Palace in 1793: Its Characteristics and Analysis." Santri: Journal of Pesantren and Fiqh Sosial 3, no. 2 (2022): 137–50. http://dx.doi.org/10.35878/santri.v3i2.560.
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This article examines the Qur'anic manuscripts written by Prince Paku Ningrat in 1793 at the Sumenep Palace. Through a philological approach, it aims to know the history and characteristics of the manuscripts. This study found the characteristics of philology in Islamic studies through the characteristics of the Qur'anic manuscripts. There are several patterns that make the Mushaf stand out, such as the illumination on the Mushaf, which is beautiful and full of Madura culture. The use of Rasm script, punctuation, Tajweed and Waqf are characteristics of 18th 18th-century scripts from the post-modern era that are different from modern manuscripts.
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Yahya, Farouk. "Illustrated and Illuminated Manuscripts of the Dalāʾil al-khayrāt from Southeast Asia". Journal of Islamic Manuscripts 12, № 3-4 (2021): 529–81. http://dx.doi.org/10.1163/1878464x-01203012.
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Abstract Illustrated and illuminated manuscripts of the Dalāʾil al-khayrāt from Southeast Asia are an invaluable resource for our understanding of the painting tradition of this region. The many copies now kept in various institutions attest to its popularity, while the lavish treatment often given to manuscripts indicates the high regard local communities had for this text. The types of images featured are similar to those from other parts of the Islamic world, yet these images, as well as the decorative illumination, also reflect local artistic styles. This paper examines a selection of Southeast Asian manuscripts of the Dalāʾil al-khayrāt dating from the eighteenth and nineteenth centuries, situating them both within the broader context of manuscript production and usage, and the pietistic landscape of the region.
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Budi Wanodya, Ajeng Pudyastuti. "MANUSKRIP MUSHAF AL-QUR'AN PONDOK PESANTREN JOGOREKSO MAGELANG." AL ITQAN: Jurnal Studi Al-Qur'an 7, no. 1 (2021): 91–136. http://dx.doi.org/10.47454/itqan.v7i1.726.
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This research examines the manuscripts of the Qur'anic mushaf at the Jogorekso Islamic Boarding School in Gunungpring Magelang by focusing on the aspects of codicology and qirā'at. The Mushaf of the Qur'an at the Jogorekso Islamic Boarding School, Gunungpring, Magelang itself is a manuscript that has been passed down from generation to generation. This Qur'anic manuscript is from the 19th century. The manuscript contains the text of the Qur'an from surah al-Fātiḥah to surah al-Nās. The researcher describes the physical manuscripts using a philological approach, namely codicology and textology. The type of paper used is European paper, as evidenced by the visible light, thick lines and thin lines, and watermarks and countermarks. This manuscript has plant-based and geometric illuminations in three parts, namely the beginning, middle and end. Illumination is also found in every surah in the name of a rectangular sura, also in each juz which is located on each right of the mushaf page which is in the form of a circle with various shapes that tend to be inconsistent. In addition, there are also verse symbols, punctuation marks, recitation signs, and ruk'. The study of qirā'at applied in surah al-Kahf found differences in qirā'at in fifty-five verses and the manuscripts of the Qur'anic manuscripts at the Jogorekso Islamic Boarding School in Gunungpring Magelang have various qirā'at.
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Stewart, Devin. "The Qu'ran Manuscripts in the al-Haram al-Sharif Islamic Museum, Jerusalem." American Journal of Islam and Society 20, no. 3-4 (2003): 186–88. http://dx.doi.org/10.35632/ajis.v20i3-4.1835.
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Founded in 1922 and moved to al-Haram al-Sharif in 1929, the IslamicMuseum in Jerusalem houses artifacts covering nearly all oflslamic historyand originating in North Africa, Turkey, Iran, Central Asia, and theMiddle East.This beautifully illustrated volume, published with the support ofUNESCO in both English and Arabic, treats a small part of the Museum'scollection: a selection of its Qur'an manuscripts. The work, divided intothree parts, first introduces the Islamic Museum and its collection, thenprovides background information concerning relevant textual and art history,and finally presents 3 I Qur'an manuscripts in detail.Part One, "The Islamic Museum," gives an overview of theMuseum's holdings, including wood, metalwork, ceramics, glass, tex tiles,coins, stone inscriptions and architectural elements, and documents.Most of the artifacts are material salvaged from repairs to the haram areaor objects from the endowments of the Aqsa mosque and madrasahs inJerusalem, Nablus, and Hebron. The collection includes many exquisitepieces: Umayyad floral woodwork panels from the al-Aqsa Mosque, astriking glass mosque lamp of the Mamluk amir Tankiz from Hebron, andthe salvaged remains of Nur al-Din's pulpit, built in Aleppo in 564/1168and brought to the Aqsa Mosque in 583/1187 by Salah al-Din after hisconquest of Jerusalem. (Unfortunately, the ornate wooden pulpit wasnearly destroyed by arson in I 969.)Part Two, "Background," treats Arabic calligraphy, illumination,bindings, and the textual history of the Qur'an. Kufic, an old, squarescript said to derive from stone inscriptions, is used for the text of the old estQur'an manuscript in the collection and for headings and panels inlater manuscripts.The bulk of the manuscripts are written in the more cursive Naskhiscript, which became popular by the tenth century, and the similar buttaller Thuluth and Muhaqqaq. A number of the collections manscriptsfrom North Africa are written in Maghribi script, which derives fromKufic and differs significantly from the common eastern scripts. This volumeallows the reader to view some stunning examples of illumination ...
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Ralph, Karen. "Performance, Object, and Private Devotion: The Illumination of Thomas Butler’s Books of Hours." Religions 11, no. 1 (2019): 20. http://dx.doi.org/10.3390/rel11010020.
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This article considers the major cycles of illumination in two Books of Hours belonging to Thomas Butler, seventh Earl of Ormond (c.1424–1515). The article concludes that the iconography of the two manuscripts reflects the personal and familial piety of the patron and was designed to act as a tool in the practice of devotion.
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Gallop, Annabel Teh, and Oman Fathurahman. "Islamic Manuscripts from Aceh in the British Library." Journal of Islamic Manuscripts 13, no. 2 (2022): 151–224. http://dx.doi.org/10.1163/1878464x-01302002.
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Abstract Aceh has long been renowned as a centre of Islamic scholarship, and some of the most famous Malay texts were composed in this area of north Sumatra. However, despite an abundance of philological and literary studies of texts from Aceh, little attention has yet been paid to the materiality of the manuscript culture of the region. A small collection of 18 manuscripts from Aceh now in the British Library has therefore been subjected to detailed codicological scrutiny. These manuscripts, which appear to be representative of the books which circulated in the 18th and 19th century, contain multiple texts in Arabic, Malay and Acehnese, and the full contents of each volume are identified and contextualised with respect to other collections. Particular attention is paid to the original covers or bindings of the manuscripts, and illuminated elements, and some comments are drawn about the broader Acehnese tradition.
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Kawo, Hassen Muhammad. "Islamic Manuscript Collections in Ethiopia." Islamic Africa 6, no. 1-2 (2015): 192–200. http://dx.doi.org/10.1163/21540993-00602012.
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Ethiopian Muslims introduced literary culture and manuscript collection in the mosques after the introduction of Islam in the seventh century. Books stored and preserved in a bookshelves known as taqet (Arabic, tāqat, shelf). This clearly shows African endogenous culture of preserving textual material that before the introduction of European models for archives and museums. This article demonstrates the collection of Islamic manuscripts in Ethiopian state archives and private collections and illustrates their challenges with recommendation to rescue the collections.
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Nash, Penelope. "Illuminated manuscripts and incucabula in Cambridge: A catalogue of western book illumination in the Fitzwilliam museum and the Cambridge colleges, part five: Illuminated incunabula, volume one: Books printed in Italy [Book Review]." Journal of the Australian Early Medieval Association 15 (November 1, 2019): 127–29. http://dx.doi.org/10.35253/jaema.2019.1.6.
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Review(s) of: Illuminated manuscripts and incucabula in Cambridge: A catalogue of western book illumination in the Fitzwilliam museum and the Cambridge colleges, part five: Illuminated incunabula, volume one: Books printed in Italy, by Andriolo, Azzura Elena and Reynolds, Suzanne, (London and Turnhout: Harvey Miller, 2017) hardcover, 288 pages, RRP 149 pounds/Euro175; ISBN: 9781909400856.
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Swanick, Sean. "Of making books there is no end1: Islamic manuscripts on the Web." College & Research Libraries News 72, no. 7 (2011): 416–19. http://dx.doi.org/10.5860/crln.72.7.8602.
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Bruckmayr, Philipp. "The Changing Fates of the Cambodian Islamic Manuscript Tradition." Journal of Islamic Manuscripts 10, no. 1 (2019): 1–23. http://dx.doi.org/10.1163/1878464x-01001001.
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AbstractPredominantly Buddhist Cambodia is home to a distinctive Islamic manuscript tradition, introduced into the country by Cham settlers from Champa in present-day Vietnam, and further developed in the Khmer kingdom. Commonly written in Cham script (akhar srak) or in a combination of the latter and Arabic, it has largely fallen into disuse among the majority of Cambodian Muslims since the mid-19th century, as the community increasingly turned towards Islamic scholarship and printed books in jawi (i.e. Arabic-script-based) Malay. Among the side effects of this development was the adoption of jawi also for the Cham language, which has, however, only been employed in a modest number of manuscripts. A minority of akhar srak users and discontents of growing Malay religious and cultural influence, based mainly in central and northwestern Cambodia, have, however, kept the local Islamic manuscript tradition alive. Recognized by the Cambodian state as a distinct Islamic religious community in 1998, this group now known as the Islamic Community of Imam San, has made the physical preservation of, and engagement with, their manuscripts a central pillar of identity and community formation. The present article provides insight into the changing fates of the Islamic manuscript tradition in Cambodia as well as an overview of content, distribution and usage of Islamic manuscripts in the country.
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Villuendas Sabaté, Blanca. "Interpreting Islamic Dream Books of the Cairo Genizah." Intellectual History of the Islamicate World 8, no. 2-3 (2020): 306–42. http://dx.doi.org/10.1163/2212943x-20201011.
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Abstract This article is the result of a first-hand exploration of the relevance of the Cairo Genizah as a source for Intellectual history of the Middle Ages. It is not only significant for understanding Jewish thought, previously documented in numerous studies, but also to the Islamic world. Whereas S.D. Goitien’s oeuvre and the groundbreaking work of his disciples widely demonstrated the importance of Genizah documents as historical sources on the Mediterranean region, the relevance of its Islamic/Arabic literature is less often acknowledged. This topic will be addressed in the light of my doctoral research, which examined the legacy of dream interpretation preserved in Genizah fragments of dream books written in Judeo-Arabic during the pre-modern period. After a brief introduction to the history of dream books—manuals for dream interpretation—in the Near East, and to the epistemology of Jewish and Islamic dream interpretation, the main findings of the research will be listed and summarized. Finally, in a detailed case study, a synoptic edition of texts representing the Taʿbīr al-ruʾyā, a brief dream manual attributed to al-Kirmānī, demonstrates the importance of Cairo Genizah manuscripts to the literary history of the composition.
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Ibrahim, Agus Malik, and Yully Ambarsih Ekawardhani. "Visual Study Of Hanjuang Motif Illumination In The Qur'an Mushaf Sundawi." ARTic 5, no. 1 (2022): 433–42. http://dx.doi.org/10.34010/artic.v5i1.8604.
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This research is motivated by the illumination of the Hanjuang motif on the Sundawi Mushaf Al-Qur'an. Meanwhile, in general, manuscripts that are often circulated in fine print from middle eastern Indonesia use illumination with Islamic geometric patterns. The purpose of this study is to explain the Sundawi Mushaf Al-Qur'an in its entirety related to the formulation of the concept of visualization of Hanjuang motif illumination, explanation of Hanjuang motif illumination, and its influence on Sufism. This study uses descriptive qualitative methods with visual creation approaches and Sufism that systematically describe the things that are the focus of the research. The data collection technique used in this research is library research and field research in the form of document analysis and personal communication with designers, humanists and Sufism experts. The results of this study found that the visualization of Hanjuang motif illumination with Al-Qur'an Mushaf Sundawi is part of plants that exist in West Java and also as a means of introducing West Javanese ornaments in the Sundawi Qur'an. This visual illumination will have an impact on the synergy between the Al-Qur'an Mushaf Sundawi, the Hanjuang motif as part of culture and Sufism. The results of this study refer to the analysis of objects that are concrete or tangible and abstract or conceptual objects that do not refer to objects but the meaning possessed by the illumination object.
 Keywords: Illumination, Mushaf, Pattern, Hanjuang, Sufism
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Kitzinger, Beatrice. "Wandalgarius’ Letters of the Law: Figural Initials and Book Culture in the Late Eighth Century." Zeitschrift für Kunstgeschichte 84, no. 3 (2021): 291–324. http://dx.doi.org/10.1515/zkg-2021-3001.
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Abstract Long sidelined by art historians, the Wandalgarius Codex is a compendium of legal texts dated to 793 that represents an early venture in a trend associated with the 790s: populating initial letters with lively figures. This article centers the Wandalgarius Codex in discussion of experimental book illumination in the late eighth century. The decade saw re-definition of the visual organization of books, the uses illumination could serve, and the ways manuscripts in many genres reflected and shaped projects of education and reform. The essay sets Wandalgarius’ approach to initials in conversation with the well-known Gellone Sacramentary, and investigates the scribe-draftsman’s characterization of his own work as an ambitious contemporary book-maker.
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Burgio, Lucia, Robin J. H. Clark, Vânia S. F. Muralha, and Tim Stanley. "Pigment analysis by Raman microscopy of the non-figurative illumination in 16th- to 18th-century Islamic manuscripts." Journal of Raman Spectroscopy 39, no. 10 (2008): 1482–93. http://dx.doi.org/10.1002/jrs.2027.
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Paris-Popa, Andreea. "Breaking the Contract between God and the Visual-Literary Fusion: Illuminated Manuscripts, William Blake and the Graphic Novel." American, British and Canadian Studies 30, no. 1 (2018): 133–52. http://dx.doi.org/10.2478/abcsj-2018-0008.
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Abstract This essay follows three different stages of the fusion of images and words in the tradition of the book. More specifically, it tackles the transformation undergone by the initially religious combination of visual figures and scriptural texts, exemplified by medieval illuminated manuscripts into the spiritual, non-dogmatic, illuminated books printed and painted by poet-prophet William Blake in a manner that combines mysticism and literature. Eventually, the analysis reaches the secularized genre of the graphic novel that renounces the metaphysical element embedded in the intertwining of the two media. If ninth-century manuscripts such as the Book of Kells were employed solely for divinely inspired renditions of religious texts, William Blake’s late eighteenthcentury illuminated books moved towards an individual, personal literature conveyed via unique pieces of art that asserted the importance of individuality in the process of creation. The modern rendition of the image-text illumination can be said to take the form of the graphic novel with writers such as Will Eisner and Alan Moore overtly expressing their indebtedness to the above-mentioned tradition by paying homage to William Blake in the pages of their graphic novels. However, the fully printed form of this twentieth-century literary genre, along with its separation from the intrinsic spirituality of the visual-literary fusion in order to meet the demands of a disenchanted era, necessarily reconceptualize the notion of illumination.
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Hussin, Hayati, Abdul Rahim Ahmad, Muhammad Hafiz Saleh, Nur Zainatul Nadra Zainol, and Rohana Zakaria. "Contributions of Muhammad Mahfuz Al-Tarmasiy in The Field of Islamic Studies." International Journal of Engineering & Technology 7, no. 4.9 (2018): 194. http://dx.doi.org/10.14419/ijet.v7i4.9.20672.
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The present study, in principle, aims to introduce an archipelago figure who was once the focus of knowledge seekers in the Holy City of Makkah, Shaykh Muhammad Mahfuz Al-Tarmasiy. This scholar had also left behind significant contributions in his birthplace in the Island of Java. To identify his stature in the field of Islamic studies, scholarly works that bring to light the aesthetics of his writings will be briefly highlighted, fitting with the requirements of research papers. The methodology used in the present study is inclined towards qualitative research that encompasses the various sources of information in the form of his writings, be it from published books, untouched original manuscripts, theses and dissertation that look into his manuscripts and books, and the official website of the institution that was established by his successors. Interviews with his grandchildren and great-grandchildren living across the country will also be utilized as one of the methods used in identifying this figure, his background and the general view about his stature. The results of the study found that, al-Tarmasiy’s stature in the area of Islamic studies is indeed superior based on two factors: First: The establishment of traditional and modern educational institutions in Java that were inspired by his enthusiasm and struggles for the sake of knowledge. Second: The impact of his meticulous works that span over twenty books on the academic world and on the traditional talaqqi education system.
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Berthold, Cornelius. "The Word of God in One’s Hand: Touching and Holding Pendant Koran Manuscripts." Das Mittelalter 25, no. 2 (2020): 338–57. http://dx.doi.org/10.1515/mial-2020-0041.
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AbstractKoran manuscripts that fit comfortably within the palm of one’s hand are known as early as the 10th century CE.For the sake of convenience, all dates will be given in the common era (CE) without further mention, and not in the Islamic or Hijra calendar. Their minute and sometimes barely legible script is clearly not intended for comfortable reading. Instead, recent scholarship suggests that the manuscripts were designed to be worn on the body like pendants or fastened to military flag poles. This is corroborated by some preserved cases for these books which feature lugs to attach a cord or chain, but also their rare occurrence in contemporary textual sources. While pendant Korans in rectangular codex form exist, the majority were produced as codices in the shape of an octagonal prism, and others as scrolls that could be rolled up into a cylindrical form. Both resemble the shapes of similarly dated and pre-Islamic amulets or amulet cases. Building on recent scholarship, I will argue in this article that miniature or pendant Koran manuscripts were produced in similar forms and sizes because of comparable modes of usage, but not necessarily by a deliberate imitation of their amuletic ‘predecessors’. The manuscripts’ main functions did not require them to be read or even opened; some of their cases were in fact riveted shut. Accordingly, the haptic feedback they gave to their owners when they carried or touched them was not one of regular books but one of solid objects (like amulets) or even jewellery, which then reinforced this practice.
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Minicka, Mary. "Towards a conceptualization of the study of Africa’s indigenous manuscript heritage and tradition." Tydskrif vir Letterkunde 45, no. 1 (2018): 143–63. http://dx.doi.org/10.17159/2309-9070/tvl.v.45i1.4485.
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This paper share experiences of th South African Conservation Technical Team of the Timbuktu Rare Manuscripts Project in the conservation and preservation of manuscripts in Timbuktu. A manuscript is always more than just its textual information – it is a living historical entity and its study a complex web of interrelated factors: the origins, production (that is, materials, formats, script, typography, and illustration), content, use and role of books in culture, educated and society in general. The widespread availability of paper made it easier to produce these manuscripts as some of the important vehicles for transmitting of knowledge in Islamic society. Islamic written culture, particularly during the time of the European middle ages was by all accounts incomparably more brilliant than anything known in contemporary Europe. The time for studying the African manuscript tradition has never been more appropriate given the recent renewed calls for the need to reappraise African history and achievements. It must be acknowledged, however, that the study of African manuscript heritage will not be without difficulty.
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Nano Warno. "METODE DEMONSTRASI (BURHAN) DALAM FILSAFAT ISLAM." Rausyan Fikr: Jurnal Studi Ilmu Ushuluddin dan Filsafat 17, no. 2 (2022): 311–44. http://dx.doi.org/10.24239/rsy.v17i2.788.
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This paper aims to analyze Islamic philosophy's demonstration (burha>n). Demonstration (burha>n) is the method of all schools of Islamic philosophy from Peripatetic, Illumination to Wisdom Muta'aliyah. Without demonstration (burha>n), philosophy is no more extended philosophy and turns to the debate of theologians. The consistent peripatetic Islamic philosophy maintains this method of discovering (context of discovery) the propositions discussed in Islamic philosophy. Illumination philosophy then adds an intuitive approach. The Muta'aliyah Hikmah school also added another source: the Koran and witnessing (kasyaf). The purpose of the study is to describe the function of Burhan to epistemology and spirituality by using the general hermeneutic to the primary and secondary literature of Islamic philosophy books, especially the corpus of the Hikmah Muta'aliyah and neo peripatetic schools. The research framework is the position of reason, and the laws of thought are called logic, and the purpose of logic is an argument; analogy, syllogism, and induction. burha>n is a particular syllogism. The conclusion of the demonstration (burha>n) contains three layers of structure; foundations, problems, and subjects, and requires a foundation developed from various sciences.
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Arisandi, Isep Bayu, Titin Nurhayati Ma'mun, and Undang Ahmad Darsa. "Babad Awak Salira: Intertekstualitas Naskah Sunda Islami." Jumantara: Jurnal Manuskrip Nusantara 12, no. 1 (2021): 35. http://dx.doi.org/10.37014/jumantara.v12i1.1151.
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This paper shows that the interrelationship between the texts is present in the ancient manuscripts of the archipelago. Babad Awak Salira (BAS) manuscript is a Sundanese manuscript which contains Islamic teachings. The amount of influence contained in Islamic teachings is presented in several stanzas that are bound by rules or meters. The method used in this research is descriptive analysis, with the use of an intertextuality approach in literary works. The analysis using the intertextuality approach shows that the BAS text has links with other texts; Javanese manuscripts and Islamic books. This paper resulted in the findings of several hipogram or text backgrounds that were “borrowed” in the compilation of BAS. At least 11 hipogram were found to be applied, by conversi, expansi, modification, or exerp. This paper shows that an intertextuality approach can be applied to old manuscript objects. Thus, an intertextuality approach will explore and derive borrowed forms from the background text or hipogram. The cultural linkages between Javanese and Sundanese can be recorded in a manuscript. It is seen from the text, that several Javanese macapat metrums are consistently carried over in the BAS manuscript.
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Berggren, J. L. "Islamic Acquisition of the Foreign Sciences." American Journal of Islam and Society 9, no. 3 (1992): 310–24. http://dx.doi.org/10.35632/ajis.v9i3.2570.
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The study of the transmission and transformation of ancient science ismore than a study of which texts were translated, when, and by whom. It wasa complex process, better seen as beginning rather than ending with the translationof relevant books, for the heart of the process is the assimilation ratherthan the simple reception of the material. Scientific ideas move because peoplestudy books, compute with tables, and use instruments, not simply becausethey translate books, transcribe tables, or buy pretty artifacts. It sufficesto recall that the scholars of the Byzantine Empire, despite their status as thedirect heirs of the classical Greek scientific tradition and their direct accessto whatever classical Greek manuscripts the Islamic world eventually cameto possess-indeed to more of them and from an earlier date-were largelyuninterested in this knowleldge. Hence no account of the transmission of scientificknowledge can be complete if it does not recognize that it is, at root,an account of the activities of what Dupree has called "homo sapiens in asocial context."Two CaveatsAt the outset of this paper, two points mu5t be taken into consideration.First, although we may wish to study the whole process of the Islamic acquisitionof the foreign sciences as it took place over several centuries and overan area extending from Spain to Afghanistan, it must be realized that theexamples given refer to specific events that took place at specific times andin specific places. As a result, eminent Islamic thinkers and writers are quotedwithout any accompanying claim that each one is representative of all Islamicthinkers at all times and in all places. It is sufficient that when a person suchwithout any accompanying claim that each one is representative of all Islamic ...
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Lacináková, Mária. "Death and the Hereafter in Islamic Tradition According to al-Kisā’ī." Archiv orientální 83, no. 3 (2015): 439–74. http://dx.doi.org/10.47979/aror.j.83.3.439-474.
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The objective of this study is to present the views on death and the hereafter as described by four manuscripts of the medieval collection of Islamic orally transmitted stories, Kitāb ‘Ağā’ib al-Malakūt, compiled by al-Kisā’ī. An attempt has been made to take selected pieces of information gained from its chapters on this topic and review them through reference to interpretations of the same scenes and notions in texts that constitute the basis of Islamic doctrine (‘aqīda), such as Quranic exegeses, ḥadīṯs and their exegeses, as well as a number of books focusing on fatwas, Islamic law, history, morals etc. The author has striven to elucidate and comment on the level of agreement (or otherwise) that exists between the images presented in the collection and the data acknowledged or even prescribed by the Islamic authorities as fundamental tenets of belief.
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Syukri, Ahmad, and Habiburrahman Habiburrahman. "Kajian Naskah Kitab Qawa’id al-‘Aqaid Wa Huwa Tsaaniy Min Kitab Ihya Ulumuddin Milik Sultan Mahmud Badaruddin II." Ampera: A Research Journal on Politics and Islamic Civilization 2, no. 1 (2021): 40–54. http://dx.doi.org/10.19109/ampera.v2i1.7711.
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Abstract
 
 The development of Palembang as a Malay Islamic civilized city that advanced in the early 19th century AD, one of which is drawn from the attention of the Sultan of Palembang to religious texts In this paper examines the description of the manuscript of the Kitab of Qowaidil Aqoid Ma Huwa Tsaniy min Kitab Ihya Ulumuddin owned by Sultan Mahmud Badaruddin II. The method of philology research uses a single edition model, using the workings of the diplomatic edition. This manuscript's writing in Arabic is included in Ilmu Kalam, which needs a particular explanation from Ulama Ilmu Kalam. The illumination of the manuscript appears simple, using European paper. From colophon, we can see the amount of attention and appreciation of Sultan Mahmud Badaruddin II to Palembang Sultanate collection's religious manuscripts.
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Sarwono, Sarwit. "Penelusuran Naskah-naskah Ulu-Islam Pusaka Keluarga/Desa di Provinsi Bengkulu Tracing the Ulu-Islamic manuscripts of Family/Village Heirlooms in Bengkulu Province." MOZAIK HUMANIORA 19, no. 2 (2020): 229. http://dx.doi.org/10.20473/mozaik.v19i2.13231.
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Abstract This study was intended to identify and describe the ulu-Islamic texts stored as village or family heirlooms in the Bengkulu Province. Research based on philology by utilizing the principles of text analysis. The collection of research materials was carried out through surveys in 19 villages, spread in Kaur Regency (2 villages), South Bengkulu Regency (3 villages), Seluma District (10 villages), Lebong District (1 village), Rejang Lebong District (1 village) , North Bengkulu Regency (1 village), and Bengkulu City (1 village). The survey found 74 ulu texts. Of that number, seven texts were identified as ulu-Islam texts, namely 1 manuscript belonging to the Bahud family (BAH-01), 2 manuscripts belonging to the Jalil family (JAL-01 and JAL-02), and 4 manuscripts belonging to the Asrip family (ASR-01 , ASR-02, ASR-03, and ASR-04). The manuscripts are made entirely of striped paper and books. Based on the text content, as well as the codex aspects, it can be stated that in its development, the ulu writing tradition in Bengkulu had taken part in the in the process of production and distribution of Sufism and tarekat texts, until about the end of the first half of the twentieth century. Furthermore, the absence of the phenomenon of text transmission shows that Islamic knowledge in the ulu manuscripts was taken place through the transformation of texts. The text is written based on the author;s knowledge and experience of Sufism and the practice of the tarekat. This phenomenon also shows that the spread of Islam in Bengkulu enters and integrates with local traditions and culture.
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Atamimi, Abdul Basit, and Aip Syarifudin. "MENGKAJI PEMIKIRAN TASAWUF KIAI AHMAD RIFA`I KALISALAK DALAM KITAB TARAJUMAH." An-Nufus 2, no. 1 (2020): 1–38. http://dx.doi.org/10.32534/annufus.v2i1.1687.
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Kiai Rifa'i is one of the leading Islamic reformers on the island of Java, precisely in Kalisalak Village, Batang Regency, around the 19th century. He is a cleric figure who is worried about the condition of the Muslim community, especially rural communities who still lack religious knowledge. He tried to teach with the method of da’wah (Islamic preaching) that was easily accepted by the public at that time, namely the method of Islamic preaching - which might be a new one - by translating Islamic religious books in Javanese. One of them is the Tarajumah book which contains Sufism teachings. The purpose of this article is to find out how Kiai Rifa`i's Sufism thought in the Tarajumah book. Apart from its content, this book is interesting because it is able to instill the anti-Dutch colonial ideology as one of Kiai Rifa'i's criticisms of the Dutch colonialism and the traditional ulama (Islamic clerics) who were his collaborators. The research approach uses library research, namely research that uses literature. In obtaining data, the authors used written materials, such as books by Kiai Rifa'I, as primary data sources; as well as books, journals, manuscripts, and other documents related to the object of research as secondary references which are indeed related to the history, teachings and thoughts of Kiai Ahmad Rifa`i about Sufism and the Rifa`iyah congregation. This research found three main findings: first, the Dutch colonial government was kafir and haram to follow because it oppressed the people; second, the traditional bureaucrats, including the rulers and ulama who collaborated with the Dutch; third, K.H Ahmad Rifa`i taught eight praiseworthy qualities, and eight despicable qualities.
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Yaqin, Ainul, and Nanda Septiana. "TRADISI ILMIAH DALAM PENDIDIKAN PESANTREN." JIE (Journal of Islamic Education) 4, no. 1 (2019): 1. http://dx.doi.org/10.29062/jie.v4i1.108.
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This study describes the education that developed in Islamic boarding schools. The focus of the discussion is the existence and traditions that exist in the pesantren. The writing method used to obtain data is the library method. The conclusions obtained in this paper are Islamic boarding schools are a real form of educational manifestations that are able to form a strong personality for each of their students. Islamic boarding schools are an original form of archipelago education created with Islamic tradition values that have their own uniqueness in building civilization. The form of scientific tradition that was built in pesantren in the form of education in the form of munadharah, a pattern of education maintained and maintained with its classical form in pesantren, collecting books and classical manuscripts to establish libraries containing various sciences and integrated in santri as human beings who love science. With the tradition that is owned, Islamic boarding schools are able to build the character of the santri to become human beings who are able to maintain scientific traditions that have long been built by 'ulama' for the sake of science and future sustainability.
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Aldie Fitra and Lia Listiana. "Peradaban Terbentuknya Mushaf Al-Qur’an (Sejarah Terbentuknya Mushaf Rasm Ustmani)." Qolamuna : Jurnal Studi Islam 8, no. 1 (2022): 58–68. http://dx.doi.org/10.55120/qolamuna.v8i1.658.
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This study is entitled: Civilization of the Formation of the Al-Qur'an Mushaf (History of the Formation of the Ustmani Mushaf), the discussion is the history of the formation of the Ottoman rasam, while the purpose of this study is to find out how the struggles to be able to launch the Ottoman Mushaf after the Muslim debate occurred because of the different ways. the reading of the holy verses of the Qur'an in the hope of adding knowledge and insight to the reader, the methodology or approach used in library research, while data collection is carried out by analyzing data/exploring several journals/books and documents both in print or electronic form as well as other sources of data or information deemed relevant to the research or study. The discussion in this study is related to the bookkeeping of the Ottoman manuscripts which was motivated by differences of opinion in reading the Qur'an to Muslims, the policy of the Uthman caliph to record the manuscripts and become the Ottoman manuscripts, after finishing the opening of the Uthman caliph, he read the final manuscript in front of his friends, and burned other manuscripts, and caliph Umar sent copies of the Ottoman manuscripts to various Islamic regions and included them with their reciters. In writing, there are still differences of opinion among scholars' taufiqi or ijtihad scholars'.
 Keywords: Al-Qur'an Mushaf, Ottoman Mushaf, Civilization, History
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Radcliffe, Julian. "The Art Loss Register." Art Libraries Journal 29, no. 2 (2004): 37–40. http://dx.doi.org/10.1017/s0307472200013602.
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Illuminated manuscripts, Islamic books, rare maps and first editions are amongst the many items registered on the Art Loss Register database of stolen art, antiques and collectibles. Once they have catalogued and recorded an object the company’s experienced art historians are able to search the database as part of the process of recovering missing goods. But to maximize the chance of recovery it is essential that each item is carefully and accurately described, and preferably accompanied by an image of the object, and to be most effective this of course needs to be done in advance of theft or other loss.
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Volkovich, Zeev. "A Short-Patterning of the Texts Attributed to Al Ghazali: A “Twitter Look” at the Problem." Mathematics 8, no. 11 (2020): 1937. http://dx.doi.org/10.3390/math8111937.
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This article presents an novel approach inspired by the modern exploration of short texts’ patterning to creations prescribed to the outstanding Islamic jurist, theologian, and mystical thinker Abu Hamid Al Ghazali. We treat the task with the general authorship attribution problematics and employ a Convolutional Neural Network (CNN), intended in combination with a balancing procedure to recognize short, concise templates in manuscripts. The proposed system suggests new attitudes make it possible to investigate medieval Arabic documents from a novel computational perspective. An evaluation of the results on a previously tagged collection of books ascribed to Al Ghazali demonstrates the method’s high reliability in recognizing the source authorship. Evaluations of two famous manuscripts, Mishakat al-Anwa and Tahafut al-Falasifa, questioningly attributed to Al Ghazali or co-authored by him, exhibit a significant difference in their overall stylistic style with one inherently assigned to Al Ghazali. This fact can serve as a substantial formal argument in the long-standing dispute about these manuscripts’ authorship. The proposed methodology suggests a new look on the perusal of medieval documents’ inner structures and possible authorship from the short-patterning and signal processing perspectives.
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Kelders, Ann. "De Gouden Eeuw van de Bourgondisch-Habsburgse Nederlanden." Queeste 27, no. 1 (2020): 63–70. http://dx.doi.org/10.5117/que2020.1.003.keld.
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Abstract The Royal Library of Belgium (kbr) has opened a new permanent museum showcasing the historical core of its collections: the luxurious manuscript library of the dukes of Burgundy. Centred around a late medieval chapel that is part of kbr’s present-day building, the museum introduces visitors to medieval book production, the historical context of the late medieval Low Countries, and the subject matter of the ducal library. The breadth of the dukes’ (and their wives’!) interests is reflected in the manuscripts that have come down to us, ranging from liturgical books over philosophical treatises to courtly literature. The Museum places late medieval book production squarely in its historical and artistic context. Visitors are not only introduced to the urban culture that provided a fruitful meeting place between artists, craftsmen, and patrons, but also to the broader artistic culture of the late Middle Ages. By presenting the manuscripts in dialogue with other forms of art such as panel paintings and sculpture, the exhibition stresses that artists at times moved between various media (e.g. illumination and painting) and were influenced by iconography in other forms of art.
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Keppel, Emily. "Nineteenth-century Islamic Manuscripts and Printed Books: Revisiting a survey of the Michael Abbott Collection, State Library Victoria." AICCM Bulletin 40, no. 1 (2019): 3–15. http://dx.doi.org/10.1080/10344233.2019.1672950.
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Othman, ahrul Hilmi bin. "Shafi’i Scholars in Malay Manuscript." Volume-2: Issue-8 (September, 2020) 2, no. 8 (2020): 17–25. http://dx.doi.org/10.36099/ajahss.2.8.2.
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Malay manuscripts are handwritten documents mostly written in the Jawi-Arabic script and dates as early as the 15th century. Among the Malay text manuscripts Mir'at al-Tullab written by Shaykh Abd al-Rauf alSingkili, it is a book of Islamic jurisprudence, written in the 17th century AD, and has been distributed widely throughout the Malay Archipelago by copying methods. This study uses the tahqiq approach to prove that it is the book of al-Shafi'i. The object of the study was a manuscript of Mir'at alTullāb obtained from the British Library (OR16035). Subsequently, the contents of the Mir'at al-Tullāb manuscript will be retained for evaluation of the authenticity of the manuscript. The results of this study prove that altullab mir'at is the book of al-shafi'i sect. The author of the book Mirāt alTullab, Shaykh Abd Al-Rauf al-Shafi'i sect, has referred to books of alShafi sect such as Ibn Hajar al-Haytamiyy
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Parviz Tavassoli, Amir, Majid Anushiravani, Seyed Mousalreza Hoseini, et al. "Phytochemistry and therapeutic effects of Alhagi spp. and tarangabin in the Traditional and modern medicine: a review." Journal of Herbmed Pharmacology 9, no. 2 (2020): 86–104. http://dx.doi.org/10.34172/jhp.2020.13.
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Alhagi maurorum is one of the species of Alhagi genus producing manna of Tarangabin. Tarangabin is mainly prepared in Iran and Afghanistan. The medicinal properties of Tarangabin and A. maurorum have been mentioned in some major Materia Medica manuscripts in the Islamic era. Tarangabin has various pharmacological properties including antioxidant, anti-inflammatory, antipyretic, diaphoretic, diuretic, expectorant, analgesic and gastrointestinal effects. The purpose of this review is to introduce Alhagi plant and its different species, to present its geographical distribution, and to review its phytochemical and pharmacological properties as well as traditional and folklore applications. Phytochemistry of different parts of Alhagi, such as root, leaf and manna is also explained in details. In addition, temperament and medicinal uses of Tarangabin mentioned in the Islamic traditional medicine (ITM) books are presented. Indeed, sparse clinical research has been done on the medicinal properties of Tarangabin, which calls for future well-designed trials.
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Sani, Hafiz Muhammad, та Abida Shams. "سیرت نگاری کے ارتقائی مراحل بحیثیت مغازی نویسی: تاریخی و تحقیقی مطالعہ". Journal of Islamic and Religious Studies 6, № 1 (2021): 103–25. http://dx.doi.org/10.36476/jirs.6:1.06.2021.12.
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The essence of Khātam al Nabiyyīn is both, a source of growth and guidance for the believers and a center of love and affection. The religious, cultural, political, economic, social system and code of conduct of the Muslims is based on Sirah. An important part of the Prophet's life consists of expeditions involving many economic, political and defense issues. In this article, a glimpse of the writings of Al Maghāzī is being presented with a historical overview. The article presents an analysis of the history of Maghāzī, describing its importance, besides giving writings, services of historians and biography of Sīrah writers of every period of Islamic History, particularly in the early centuries, in academic, historical, and research-based style making prominent. The paper provides a list of books and their authors date-wise and concludes that the compiling the books of Maghāzī started in the time of the Ṣahābah, however, most of the books and manuscripts of the early period were not preserved.
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Maknun, Moch Lukluil, Muhammad Aji Nugroho, and Yuyun Libriyanti. "KONTRIBUSI ULAMA NUSANTARA TERHADAP KEILMUAN ISLAM DI INDONESIA; STUDI KASUS INVENTARISASI MANUSKRIP PONPES TREMAS DAN TEBUIRENG." Muslim Heritage 7, no. 1 (2022): 111–40. http://dx.doi.org/10.21154/muslimheritage.v7i1.3625.
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AbstractThe massive literacy tradition of the Islamic boarding school community has shaped the legacy of Islamic scholarship in the archipelago so that it becomes an identity in religion, nation and state. This study seeks to reveal the works of Indonesian scholars who have become manuscripts as an effort to maintain the nation's cultural heritage at the Pondok Pesantren Tremas Pacitan and Tebu Ireng Jombang. The type of approach used is descriptive qualitative, using basic philological and codicological methods which are then collected data. The targets studied were limited to formal objects in the form of physical books found, with locations that had been determined from the start. Data was collected using observation, interview, and documentation techniques, combined with source triangulation. The results of this study; 1) Tremas Islamic Boarding School has many manuscripts that are not only sourced from Sheikh Mahfudz at-Tarmasi, but most of the manuscripts have been lost due to flooding or their whereabouts are unknown. and preservation by reprinting and dictating educational subjects; 2) The original Tebuireng masyayikh manuscripts were narrated scattered in various locations both in the family environment and in the dzurriyah students of K.H. Hasyim Asyari, the rescue step was carried out by dzurriyah, namely K.H. Ishomuddin Hadzik, K.H. Zaki Hadzik, and Gus Mirza Zaki Hadzik which is manifested in the form of publishing/reprinting works in the volume of Irsyaadus Saari; 3) The government's concern for the preservation of manuscripts is realized by establishing a database of manuscripts and publishing them on a wider scale as a form of preserving the assets of the nation and state; 4) The existence of libraries in Islamic boarding schools, causes the manuscripts to be more well conditioned and easy to be accessed and read by others. AbstrakMasifnya tradisi literasi masyayikh pondok pesantren telah membentuk warisan keilmuan Islam di Nusantara sehingga menjadi identitas dalam beragama, berbangsa, dan bernegara. Penelitian ini berupaya mengungkap karya-karya ulama nusantara yang telah menjadi manuskrip sebagai upaya menjaga warisan budaya bangsa di Pondok Pesantren Tremas Pacitan dan Tebu Ireng Jombang. Jenis pendekatan yang digunakan adalah deskriptif kualitatif, dengan menggunakan metode filologi dan kodikologi dasar yang kemudian dilakukan pendataan. Sasaran yang dikaji sebatas objek formal berupa fisik kitab yang ditemukan, dengan lokasi yang telah ditentukan sejak awal. Pengumpulan data dilakukan dengan teknik observasi, wawancara, dan dokumentasi, dipadukan dengan triangulasi sumber. Hasil penelitian ini; 1) Ponpes Tremas memiliki banyak manuskrip yang tidak hanya bersumber dari syeikh Mahfudz at-Tarmasi, namun sebagian besar dari manuskrip tersebut hilang disebabkan banjir atau belum diketahui keberadaannya, kepedulian alumni, santri, pegiat dan pemerhati manuskrip, menggerakkan kesadaran dzurriyah dan pemerintah untuk melakukan penyelamatan dan pelestarian dengan mencetak ulang dan menjadikan diktat matapelajaran pendidikan; 2) Manuskrip masyayikh Tebuireng yang asli diriwayatkan tersebar di berbagai lokasi baik di lingkungan keluarga ataupun di dzurriyah murid K.H. Hasyim Asyari, langkah penyelamatan dilakukan oleh dzurriyah, yaitu K.H. Ishomuddin Hadzik, K.H. Zaki Hadzik, dan Gus Mirza Zaki Hadzik yang diwujudkan dalam bentuk penerbitan/cetak ulang karya dalam bunga rampai Irsyaadus Saari; 3) kepedulian pemerintah dalam pelestarian manuskrip diwujudkan dengan membentuk database manuskrip dan mempublikasikannya dalam skala yang lebih luas sebagai bentuk pelestarian aset bangsa dan negara; 4) keberadaan perpustakan di pondok pesantren, menyebabkan naskah lebih terkondisikan dengan baik dan mudah untuk diakses dan dibaca oleh orang lain.
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van Putten, Marijn. "The Regional Recitations of al-Jazūlī’s Dalāʾil al-Ḫayrāt as Reflected in Its Manuscript Tradition". Journal of Islamic Manuscripts 12, № 3-4 (2021): 372–95. http://dx.doi.org/10.1163/1878464x-01203001.
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Abstract Muḥammad al-Jazūlī’s Dalāʾil al-Ḫayrāt is one of the most popular and widespread Islamic prayer books in the Sunni Islamic world; consequently, most library collections around the world have many copies of this manuscript. Despite its prolific written form, it is its recitation that should probably be considered the most prominent expression of the text. This paper undertakes a careful analysis of the vocalization and orthoepic signs added to three vocalized copies of 18th-century Dalāʾil al-Ḫayrāt manuscripts from Mali, the Maghreb, and Turkey. It reveals that they each have distinct recitation styles with their own phonological and morphological features, distinct from the rules applied in Classical Arabic prose text. Moreover, it is shown that these recitation styles clearly draw upon the rules of local Quranic reading traditions, while not entirely assimilating to them, thus giving a distinct local orthoepic flavour to the manner in which this text was recited.
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Hantoro, Ramandha Rudwi. "Klasifikasi Ilmu Pengetahuan Barat dan Islam serta Konstribusinya dalam Dunia Akademik." TASAMUH: Jurnal Studi Islam 14, no. 1 (2022): 90–114. http://dx.doi.org/10.47945/tasamuh.v14i1.412.
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Abstract 
 The dichotomy of science and Islamic science has been a long and influential discussion in the development of Islamic scholarship itself. This article describes the classification of Western and Islamic science in terms of the history of the development of the philosophy of science, where science has the same root or source and is not dichotomous. The method used in this article is the “literature review” method. The data used as research sources come from research results, scientific journals, manuscripts / turats, and relevant books related to the classification of science. The results of the study show that the classification of science began to develop since the existence of philosophers from Greece, such as: Plato, Socrates, and others as well as Islamic thinkers such as: al-Kindi, Ibn Sina, Ibn Kholdun and others who were concerned in science. Since the 3rd century Hijri / 9 AD, the discussion of science has begun to develop, even the classification of science into several scientific categories such as natural science, mathematics, and linguistics has become the subject of study by Islamic philosophers and thinkers for pedagogical didactic interests. At a later stage that the philosophy of science has an important role in the development of science, even the philosophy of science underlies the thought of the birth of the scientific method in academia, such as: qualitative and quantitative research methodologies.
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Haji Harun, Makmur, Mohd Kasturi Nor Abd Aziz, Edzham Armin Abd Rahim, A. Shuhairimi, and Yasmin Ahmad. "Jawi Writing in Malay Archipelago Manuscript: A General Overview." MATEC Web of Conferences 150 (2018): 05054. http://dx.doi.org/10.1051/matecconf/201815005054.
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Jawi writing is the main form of writing in various manuscripts recovered around the Archipelago, especially during the early arrival of Islam. These manuscripts are found to record history, art, culture, language, social, as well as ancient knowledge. The usage of Jawi writings had covered a number of calligraphy which are high in value with deep philosophical meaning, are full with creative notion as well as countless of patterns that went along with the call to Islam around the Archipelago in a relatively short period of time. The development of Jawi writing had been immortalized in various genres such as books, manuscripts and letters written by individual writers and in groups as a local way of living. This writing was also introduced through a long process using certain methods of writing and reading, and kept as individual as well as institutional collections all around the Archipelago. This article is focused in various manuscripts that not only were exclusively used as learning and teaching aids, but were also garnished as beautiful symbols and philosophical Islamic art that deserves a high degree of honour. This article’s objective is to deeply analyze the usage of this writing from manuscripts found around the Archipelago as a proof on the importance of this form of writing. The methodology of this article is library study, through a number of theories and methods. The implication of this article is hoped to form a certain standard as well as its own identity for the local society through their acceptance of this writing form, especially during the early arrival of Islam in the Archipelago thus deemed as a national treasure.
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Clanchy, Michael. "Images of Ladies with Prayer Books: What do they Signify?" Studies in Church History 38 (2004): 106–22. http://dx.doi.org/10.1017/s042420840001576x.
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Monastic illumination of manuscripts gave to writings a force and prestige which was unprecedented. Throughout the millennium of western monasticism (500-1500 A.D.), the rich founded monasteries so that monks might pray and worship on their behalf. The monks displayed the fruit of their labours to their patrons in their churches and other works of art, particularly in their books. When with growing prosperity from about 1250 onwards the demand for individual prayer reached down to the middle class of knights and burgesses, they began to want wonderworking books of their own. They could not afford to buy a chantry chapel or a jewelled reliquary, but a small illuminated manuscript came within their means as the first step towards the purchase of paradise. Ladies in particular took to reciting the Latin Psalter and treasuring illuminated Books of Hours. In fifteenth-century depictions of the Annunciation, Mary is often shown seated in a sunlit bower with an open Book of Hours on her lap or displayed on a lectern. Likewise she is sometimes depicted with the Child Jesus on her knee, showing him a Book of Hours. The habit of possessing books might never have reached the laity if writing had not been so luxurious and so covetable. Illumination introduced the laity to script through images which could not fail to attract the eye. The children of the prosperous were introduced to the Psalter by their mothers or a priest for the purpose both of learning to read and of beginning formal prayer. To own a Psalter was therefore an act of familial as well as public piety.These words were written twenty years ago, for a conference at the Library of Congress in 1980 on ‘Literacy in historical perspective’. Since then, these themes have been addressed in several lectures and research papers at conferences, and I would stand by the main ideas expressed in that passage. Monks had indeed given extraordinary prestige to books and in particular to the illuminated liturgical book, which is a medieval invention. By the thirteenth century such books were being adapted for lay use and ownership, typically in Books of Hours. However, it is mistaken to say that lay use ‘began’ then, as the aristocracy – particularly in Germany – had been familiar with prayer books for centuries. In the twelfth century, Hildegard of Bingen was said to have learned only the Psalter ‘as is the custom of noble girls’. A Psalter for lay use dating from c.1150, which belonged to Clementia von Zähringen, has been preserved. It contains a full-page portrait of a lady – presumably Clementia herself – at folio 6v between the end of the Calendar and the Beatus page beginning the Psalms. This book has 126 folios in its present state (possibly one folio is missing at the end) and it measures 11 cm X 7 cm, no larger than a woman’s hand. The biography of Marianus Scotus, the eleventh-century Irish hermit who settled at Regensburg, describes how he wrote for poor widows and clerics ‘many little books and many Psalter manuals’ (‘multos libellos multaque manualia psalteria’). The diminutive form ‘libellos’ and the adjective ‘manualia’ emphasise that these manuscripts were small enough to hold in the hand, like Clementia von Zähringen’s book.
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Helmiati, Helmiati. "Nurturing Islamic and Socio-political Thoughts in Riau and Beyond: Exploring Raja Ali Haji’s Works." Journal of Al-Tamaddun 16, no. 2 (2021): 99–109. http://dx.doi.org/10.22452/jat.vol16no2.8.
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Raja Ali Haji is best-known as the author of the famous poem "Gurindam Dua Belas", even though he authored some other important poetries and proses that are often overlooked. In fact, he wrote a vast number of subjects in a variety of literary genres ranging from culture, history, politics, and jurisprudence to language. While other researchers such as Junus, Putten, Andaya, and Syam, have been concerned mainly with his works on culture, history, language, and jurisprudence, this study explores his works on Islamic and socio-political thoughts. Employing content analysis of relevant manuscripts and books, this study finds that Raja Ali Haji played various roles including as a religious scholar and a political thinker who synthesized culture and politics with Islam and whose thoughts have been extensively influential, mainly in Riau and beyond. This finding weakens the earlier assumption that Al-Mawardi political thoughts were more influential in the Malay world.
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Sherwood, Jessie. "A Companion to the History of the Book, 2nd edition. Simon Eliot and Jonathan Rose, eds." RBM: A Journal of Rare Books, Manuscripts, and Cultural Heritage 21, no. 1 (2020): 40. http://dx.doi.org/10.5860/rbm.21.1.40.
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When he declared, “the physical book really has had a 500-year run” in a 2009 interview, Jeff Bezos might well be forgiven for thinking that the book began with Gutenberg. Histories of the book have tended to give the impression that it emerged with movable type and existed largely, if not exclusively, in Mainz, New York, London, Paris, Venice, and environs. The first edition to A Companion to the History of the Book, first published in 2007, was a welcome, albeit modest, corrective to this narrow focus. While the bulk of its attention was on print in Western Europe and the United States, it incorporated chapters on manuscripts, books in Asia and Latin America, and the Hebraic and Islamic traditions, broadening the scope of book history both chronologically and geographically.
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Syahputra, Muhammad Candra, and Andrian Anwar L. Nata. "Anti-Corruption Education Values in Lampung People's Life Philosophy." JUSPI (Jurnal Sejarah Peradaban Islam) 5, no. 1 (2021): 45. http://dx.doi.org/10.30829/juspi.v5i1.11368.
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<em><span lang="EN-US">Anti-corruption values have existed in the local wisdom of the culture of each region in the country, in this case the author examines the values of anti-corruption education in the philosophy of life of Lampung people. This research is a literature study (library research) using a qualitative approach, while the sources in this research are books, journals, proceedings, and scientific manuscripts related to the topic of discussion. The results of this study show that anti-corruption values namely honesty, discipline, responsibility, hard work, modest, independent, fair, brave, caring are found in the philosophy of life of the Lampung people or the philosophy of piil pesenggiri which is also in harmony with Islamic values.</span></em>
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Amirkhani, Gholamreza. "The National Library of Iran, Past and Present." Alexandria: The Journal of National and International Library and Information Issues 14, no. 2 (2002): 117–21. http://dx.doi.org/10.1177/095574900201400205.
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This article deals with the history and activities of the National Library of Iran, was officially inaugurated in 1937 but whose collection dates back 150 years. It contains large numbers of manuscripts, old printed books, old itineraries from European tourists, documents, rare periodicals and materials in non-print forms. It has grown gradually through donations, exchanges, acquisition, and legal deposit. The library is an educational, research, and service institution, aiming to acquire, organize and disseminate information published or produced in Iran or in the fields of Iranology and Islamic study in other countries, to promote research and planning in library and information science, and to provide consultation and devise appropriate methods for all Iranian libraries. A new building, with an area of 97,000 square metres, is due to be inaugurated in 2003.