Journal articles: 'Ṭāhā'

1

Afsaruddin, Asma. "Ṭāhā Jābir al-ʿAlwānī (1935-2016)." Ilahiyat Studies 7, no. 1 (June 30, 2016): 153–55. http://dx.doi.org/10.12730/13091719.2016.71.146.

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At-Tamimy, Hasan Luthfy. "PESAN MORAL PENDIDIKAN DALAM KISAH MŪSĀ PERSPEKTIF AL-QURAN." Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an 20, no. 1 (June 16, 2020): 1–31. http://dx.doi.org/10.53828/alburhan.v20i1.153.

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Prophet Mūsā was the first Prophet from the Children of Israel and became the icon of that people. Even though his story is narrated in the Quran in many separate verses and chapters, that story describes a series of sub-stories under one title. So that, it attracts the reader's attention. What is more interesting is that, in the story of Prophet Mūsā, the perspective of the Quran contains educational values, morals (moral-ethics) and faith (theology). These three points emphasize the value of independence (physical), emotional maturity (emotional), and religious maturity (spiritual). So that it becomes an inspiration for the world of education in Indonesia. The Quranic perspective in the story of Prophet Mūsā is found under three main objectives of the moral message of education, namely; to direct people to fear Allah (Q.S. Ṭāhā [20]: 13-14), to guide all the mankind into the noble character (Q.S. al-Qaṣaṣ [28]: 14); and to uphold justice (Q.S. Ṭāhā [20]: 42-47).

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Najidah, Chasnak. "KONSEP MᾹQᾹṢID AL-SYᾹRĪAH MENURUT ṬᾹHᾹ JᾹBIR AL-‘ALWᾹNĪ." Al-Ahwal: Jurnal Hukum Keluarga Islam 9, no. 1 (March 1, 2017): 1. http://dx.doi.org/10.14421/ahwal.2016.09101.

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One discourse which is receiving considerable attention from scholars of Islam is about the objectives of Islamic law (maqasid al-shari'ah). Taha Jabir al-'Alwānī as one reviewer of Maqasid al-shari'ah contemporary formulate the concept of maqasid al-shari'ah different from previous scholars. This article describes the concept of maqasid al-shari'ah by Taha Jabir al-'Alwānī. According to him, there are three levels of hierarchical of Maqasid al-Sharia. The highest value of maqasid al-shari'ah says is what he describes as al-Maqasid al-'ulyā al-Hakimah (intentions of the highest shari'ah and a legal basis), which consists of three main elements, namely al-Tawhid ( Onesess of God), al-Tazkiyah (purification) and al-'umrān (prosperity). The position of the second al-shari'ah Maqasid are universal values such as justice, freedom, and equality. While the third position is the formulation of the previous scholars regarding maqasid al-shari'ah consisting of ḍarūriyyat, ḥājiyyāt, and taḥsīniyyāt. In terms of methodological, Taha Jabir al-'Alwānī basing the new system for Maqasid al-syarī'ahnya on the methods of al-jam'u Baina al-qirā'atain, a reading of the two entities: the revelation of God and the universe. With this basis, he argues that the maqasid al-shari'ah formulations are qaṭ'ī, so it can be a reference to the scholars in solving the problems of contemporary law. [Salah satu diskursus yang mendapat perhatian cukup besar dari para akademisi Islam adalah seputar tujuan-tujuan hukum islam (maqāṣid al-syarī'ah). Ṭāhā Jābir al-‘Alwānī sebagai salah satu ulama pengkaji maqāṣid asy-syarī’ahkontemporer merumuskan konsep maqāṣid asy-syarī’ahyang berbeda dari ulama sebelumnya. Artikel ini mendeskripsikan konsep maqāṣid asy-syarī’ahmenurut Ṭāhā Jābir al-‘Alwānī. Menurutnya, ada tiga tingkatan hierarkis maqāṣid al-syarī'ah. Nilai tertinggi maqāṣid asy-syarī’ahmenurutnya adalah apa yang disebutnya sebagai al-maqāṣid al-‘ulyā al-ḥākimah (maksud-maksud syari’at yang tertinggi dan menjadi landasan hukum) yang terdiri dari tiga unsur pokok, yaitu al-tauḥīd (pengesaan Allah), al-tazkiyah (penyucian) dan al-‘umrān (pemakmuran). Posisi maqāṣid asy-syarī’ah kedua yaitu nilai-nilai universal seperti keadilan, kebebasan, dan persamaan. Sementara posisi ketiga adalah rumusan ulama terdahulu mengenai maqāṣid asy-syarī’ahyang terdiri dari ḍarūriyyat, ḥājiyyāt, dan taḥsīniyyāt. Dari segi metodologis, Ṭāhā Jābir al-‘Alwānī mendasarkan sistem baru maqāṣid al-syarī'ahnya pada metode al-jam’u baina al-qirā’atain, yaitu sebuah pembacaan terhadap dua entitas: wahyu Allah dan alam semesta. Dengan dasar inilah, ia berpendapat bahwa maqāṣid asy-syarī’ahrumusannya bersifat qaṭ’ī, sehingga dapat menjadi rujukan para ulama dalam menyelesaikan problematika hukum kontemporer.]

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4

Anshori, Muhammad. "WAWASAN BARU KAJIAN NĀSIKH-MANSŪKH: Analisis Pemikiran Maḥmūd Ṭāhā dan Abdullahi Ahmed An-Naim." Jurnal At-Tibyan: Jurnal Ilmu Alqur'an dan Tafsir 4, no. 2 (December 16, 2019): 246–67. http://dx.doi.org/10.32505/at-tibyan.v4i2.899.

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This paper attempts to analyze one of the main topics in the ‘Ulūm Al-Qurān (Quranic Sciences), namely nāsikh and mansūkh or theory of abrogation. The study of this concept is very important for an interpreter to avoid mistakes in understanding the verses of the Qur'an. In general, classical scholars understand the study of naskh in terms of the timing of the decline of verses makkīyah and madanīyah. The polemic between supporters and rejecters of the theory of naskh colored the literature of the Ulūm Al-Qurān since the classical period to the present. The majority of classical scholars accepted the concept of nāsikh-mansūkh, even as a form of miracles of the Qur'an. Unlike the minority groups who did not accept the concept of nāsikh-mansūkh, for them, all the verses of the Qur'an have their respective contexts. All verses are used because there is no way the verses of the Qur'an can be ignored. However, the past naskh theory was deemed irrelevant by Maḥmūd Muḥammad Ṭāhā and Abdullahi Ahmed An-Naim. These two Sudanese thinkers put more emphasized on universal basic values contained in the verses of the Qur'an. So, it could be verses makkīyah abrogated verses madanīyah. Ṭāhā and An-Naim want to grounded the universal teachings of Islam, and that can be found in the verses of makkīyah, not madanīyah. This is one of the unique thoughts of the two Sudan thinkers. They want to emphasized gender equality, social justice, social transformation, from reluctance to liberation. The point is that they want the basic values that are universal to be applied in the lives of Muslim communities, not those that are particular. The verses that contain universal basic values was found in the makkīyah, not the madanīyah

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5

Anshori, Muhammad. "WAWASAN BARU KAJIAN NĀSIKH-MANSŪKH: Analisis Pemikiran Maḥmūd Ṭāhā dan Abdullahi Ahmed An-Naim." Jurnal At-Tibyan: Jurnal Ilmu Alqur'an dan Tafsir 4, no. 2 (December 16, 2019): 246–67. http://dx.doi.org/10.32505/tibyan.v4i2.899.

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This paper attempts to analyze one of the main topics in the ‘Ulūm Al-Qurān (Quranic Sciences), namely nāsikh and mansūkh or theory of abrogation. The study of this concept is very important for an interpreter to avoid mistakes in understanding the verses of the Qur'an. In general, classical scholars understand the study of naskh in terms of the timing of the decline of verses makkīyah and madanīyah. The polemic between supporters and rejecters of the theory of naskh colored the literature of the Ulūm Al-Qurān since the classical period to the present. The majority of classical scholars accepted the concept of nāsikh-mansūkh, even as a form of miracles of the Qur'an. Unlike the minority groups who did not accept the concept of nāsikh-mansūkh, for them, all the verses of the Qur'an have their respective contexts. All verses are used because there is no way the verses of the Qur'an can be ignored. However, the past naskh theory was deemed irrelevant by Maḥmūd Muḥammad Ṭāhā and Abdullahi Ahmed An-Naim. These two Sudanese thinkers put more emphasized on universal basic values contained in the verses of the Qur'an. So, it could be verses makkīyah abrogated verses madanīyah. Ṭāhā and An-Naim want to grounded the universal teachings of Islam, and that can be found in the verses of makkīyah, not madanīyah. This is one of the unique thoughts of the two Sudan thinkers. They want to emphasized gender equality, social justice, social transformation, from reluctance to liberation. The point is that they want the basic values that are universal to be applied in the lives of Muslim communities, not those that are particular. The verses that contain universal basic values was found in the makkīyah, not the madanīyah

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6

Abdessamad Belhaj. "“The Fall of The Western Family” Ṭāhā ‘Abd al-Raḥmān's Critical Islamic Ethics." ReOrient 4, no. 1 (2018): 24. http://dx.doi.org/10.13169/reorient.4.1.0024.

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7

Ouyang, Wen-chin. "Orientalism and World Literature: A Re-reading of Cosmopolitanism in Ṭāhā Ḥusayn’s Literary World." Journal of Arabic Literature 49, no. 1-2 (May 4, 2018): 125–52. http://dx.doi.org/10.1163/1570064x-12341356.

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8

Kaya, Veysel. "Fī Uṣūl al-Ḥiwār wa Tajdīd ʿIlm al-Kalām by Ṭāhā ʿAbd al-Raḥmān." Ilahiyat Studies 1, no. 1 (2010): 120–23. http://dx.doi.org/10.12730/13091719.2010.11.8.

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9

Viersen, Harald. "Rethinking Reform: ʿAbd al-Raḥmān Ṭāhā and the Temporal Reconceptualization of the Authenticity–Modernity Paradigm." Religions 14, no. 2 (February 8, 2023): 225. http://dx.doi.org/10.3390/rel14020225.

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This article looks to reconceptualize the question of reform in modern Islamic society through the work of the Moroccan thinker ʿAbd al-Raḥmān Ṭāhā by highlighting how he redefines concepts central to contemporary Arab thought using an alternative temporal perspective. Starting from the observation that discussions on the reform of heritage prominent in contemporary Arab thought display a linear-progressive character that sustains its dichotomous character as a seemingly interminable contest between modernizers and traditionalists, we will discuss Ṭāhā’s argument for puncturing the recurring structure of these debates by proposing a conceptualization of time that locates the essence of modernity in an authentic past. Not only does this reconfigure received interpretations of concepts of modernity and authenticity, but it also shows how, given the foundational role that the dominant linear-progressive conception of time plays in structuring Arab-Islamic thought, a reconceptualization of time can open up ways of reconceptualizing this entire debate and the question of reform at the center of it.

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10

Beard, Michael. "Fedwa Malti-Douglas, Blindness and Autobiography: Al-Ayyām of Ṭāhā Husayn (Princeton: Princeton University Press, 1988). Pp. 212." International Journal of Middle East Studies 22, no. 1 (February 1990): 112–13. http://dx.doi.org/10.1017/s0020743800033249.

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11

Paniconi, Maria Elena. "Matrimonio e negoziazione del posizionamento sociale in Ḫiṭbat al-šayḫ (Il fidanzamento dello šayḫ, 1915), il romanzo incompiuto di Ṭāhā Ḥusayn." Quaderni di Studi Arabi 17, no. 1-2 (December 12, 2022): 139–72. http://dx.doi.org/10.1163/2667016x-17010009.

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Abstract In the early twentieth century, themes such as the emergence of a young, newly urbanized effendiyya, the idea of marriage nurtured by this new class, the choice of the bride, and the role of the wife and the husband within the family were crucial in the cultural and social debate in Egypt. Throughout the discussion of these themes, the relationship between genders and generations was established, and new social boundaries were negotiated. After a short analysis of the trope of marriage in the first period of the Egyptian novel (1906–1945) this contribution focuses on Ḫiṭbat al-šayḫ (The šayḫ’s engagement), a text by the renowned Egyptian author and academic Ṭāhā Ḥusayn (1889–1973), published only in 2017 by Dār al-waṯāʾiq in Cairo. This novel, although unfinished, offers one of the first examples of epistolary novel in the Egyptian late nahḍa context. The text, which consists of fifteen letters of various lengths, written by five fictional characters, is fundamental in understanding the theme of marriage as a social positioning tool. Indeed, through the mechanism of epistolography, Ḫiṭbat al-šayḫ mirrors the complex social debate, incorporating in its own structure the discussion of social boundaries by different social actors.

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12

El-Enany, Rasheed. "Blindness and Autobiography: Al-Ayyām of Ṭāhā Ḥusayn, by Fedwa Malti-Douglas. xi + 184 pages, bibliography, index. Princeton University Press, Princeton 1988. $30.00." Middle East Studies Association Bulletin 22, no. 2 (December 1988): 260–61. http://dx.doi.org/10.1017/s0026318400020757.

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13

Stewart, Devin. "God Is Beautiful." American Journal of Islam and Society 33, no. 1 (January 1, 2016): 107–11. http://dx.doi.org/10.35632/ajis.v33i1.883.

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God is Beautiful is the English translation of a work originally submitted as adoctoral dissertation in Islamic studies at the University of Bonn in 1997 andpublished as Gott ist Schön: Das ästhetische Erlebung des Koran in 1999.Four printings since then attest to its popularity, which stems from its handlingof a fascinating topic – Muslims’ experience of the Qur’an. This subject hasbeen largely ignored in western scholarship, notable exceptions being art historicalinvestigations of Qur’anic calligraphy and Kristina Nelson’s work onQur’anic recitation. Rather than attempting a historical, linguistic, or grammaticalanalysis of the Qur’an, Kermani here engages in reader-response criticismto explain how the Qur’an both affected and continues to affect Muslimreaders. This work presents itself as an alternative path to the Orientalists’ negative assessments of the Qur’an as an aesthetic text, which implied thatMuslims’ claims about its beauty were simply the results of bias, devotion,blind adherence to tradition, and imperfect understanding. Kermani dividesthe discussion into six chapters, each of which investigates the topic from adifferent angle.Chapter 1, “The First Listeners,” discusses accounts of early reception ofthe Qur’an, stressing that from the very beginning its appeal was its linguisticbeauty as much as the content of its message. He examines, among many others,the famous example Umar ibn al-Khattab’s conversion after he heard thebeginning of Sūrat Ṭāhā (Q. 20) and was enraptured by its beauty and eloquence.The aesthetic experience of the Islamic message was thus inseparablefrom its theological or religious aspects. Chapter 6, “The Sufi Listeners,”makes a similar point by focusing on the reception of the Quran in mysticalcircles and especially on accounts of qatlā al-Qur’ān, figures who, upon hearingcertain verses, were so affected emotionally that they died on the spot.Through its linguistic form, the Qur’an has a visceral effect on the hearer thatcannot be reduced to the mental reception of doctrine ...

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Fakhry, Salah Ata. "Die Grenzen der Grammatiker: der Streit um die kanonischen Lesarten des Koranverses قَالُوٓاْ إِنْ هَٰذَانِ لَسَٰحِرَانِ qālū ʾin hāḏāni la-sāḥirāni, Sure 20 (Ṭāhā), Vers 63." Journal of Arabic and Islamic Studies 18 (January 24, 2019): 111–35. http://dx.doi.org/10.5617/jais.6712.

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This paper investigates the attitudes of different schools of Arab grammarians towards the passage in sūra 20, ʾin hāḏāni la-sāḥirāni (as such in the Cairene textus receptus). Analyzing the approach to the different qirāʾāt (readings) of this passage, three lines of argument emerge: (i) one group of grammarians dismissed any qirāʾāt that did not conform to their own grammatical opinions; (ii) a second group of grammarians cautiously adduced various qirāʾāt as evidence for their own grammatical opinions; (iii) a third group of grammarians assigns a grammatical key value to a qirāʾa with an authentic ʾisnād and argues that such qirāʾāt do not need further argumentative support.

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15

Syuhada, Syuhada, and Zulkiram Zulkiram. "TAUBAT SEBAGAI PENGHAPUS HAD ZINA MENURUT IBNU TAIMIYYAH." LEGITIMASI: Jurnal Hukum Pidana dan Politik Hukum 10, no. 2 (November 19, 2021): 189. http://dx.doi.org/10.22373/legitimasi.v10i2.11340.

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Scholars differ on whether the repentance of an adulterer can abrogate the punishment of the limit ?. Some scholars state that there is no fall at all, while others state that the punishment is limited to fall. In this regard, Ibn Taymiyyah's opinion is the same as the last opinion that the repentance of an adulterer can remove the demand of the limit as long as it has not been submitted to the ruler, but if it has been submitted to the ruler then the limit does not fall so it remains punished and his repentance is accepted by Allah SWT. As for the research method is qualitative, the type of literature research, research data from library materials in the form of books of jurisprudence, law, and other relevant literature then the data that has been collected, both from primary, secondary, and tertiary data, then analyzed by descriptive-analysis. The results of the study showed that according to Ibn Taymiyyah, the perpetrator of adultery who repented before being complained to the government, fell ḥadd adultery. The perpetrator does not have to admit his actions because the attitude is seen as better. As for the adulterer who repents after being complained to the government, then it does not fall ḥadd adultery. The perpetrator must still be punished, his repentance is accepted by Allah SWT., While the punishment of ḥadd as a consummation of his repentance. The argument used by Ibn Taymiyyah about the fall of ḥadd zina due to repentance refers to the provisions of the QS. al-Nisā 'verse 16, QS. al-Māidah verses 33-34, QS. Ṭāhā verses 121-122, and the hadith narrated by Abū Dawud about the punishment of Maiz. The method of istinbāṭ that he uses tends to use heroic reasoning, that is, looking at the sides and rules of language, general and special relations, cause and effect, and understanding the words of the Qur'an.

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Bin Abdul Hakim, Muhammad Kamal, Raden Ahmad Barnabas, and Kaisah Mushilah. "al-Tawkīd fī Sūrat al-Kahfi, wa-Maryam, wa-Ṭāha: Dirāsah Taḥlīlīyah Naḥwīyah." Al-Ma‘rifah 16, no. 1 (May 9, 2019): 19–29. http://dx.doi.org/10.21009/almakrifah.16.01.03.

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This research aims to analyze the contents of the statement about emphasis (tawkīd) on sūrat al-Kahfi, Maryam, and Ṭāha. The used method in this research is a qualitative descriptive method and used a classification table to specify the explanation. Tawkīd is an affirmation language style that useful to emphasize expression and eliminate hesitation. Tawkīd is used for emphasizing certainty and causing it accepted in the listener’s mind and heart. Based on data analysis conducted by the researcher, deduced that on sūrat al-Kahfi, Maryam and Ṭāha found 58 kinds of tawkīd. 55 (95%) were tawkīd lafẓī, and 3 (5%) were tawkīd ma‘nawī. Besides, they found 154 different kinds from the articles of tawkīd which is divided into 8 types. Those were 8 (5%) of lām, and 51 (32%) of innā, and 13 (8%) of annā, and 23 (15%) of qad, and 21 (13%) of sīn or sawfa, and 18 (12%) of lan, and researchers were not found the type lām juḥūd from the kinds of tawkīd articles.

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17

Norris, H. T. "‘Abdulwāḥid Dhanūn Ṭāha: The Muslim conquest and settlement of North Africa and Spain. (Exeter Arabic and Islamic Series.) xiv, 280 pp. London and New York: Routledge, 1989. £49.50." Bulletin of the School of Oriental and African Studies 53, no. 3 (October 1990): 518–19. http://dx.doi.org/10.1017/s0041977x0015150x.

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18

SEVGÜLÜ HACİİBRAHİMOĞLU, Hümeyra, and Abdullah DEMİR. "Māturīdite Scholar Abū Isḥāq al-Ṣaffār’s Understanding of Kalām Based on al-asmāʾ al-ḥusnā." ULUM 3, no. 2 (December 31, 2020): 341–74. http://dx.doi.org/10.54659/ulum.833933.

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‘al-Asmāʾ al-Ḥusnā’ is an expression in the sense of ‘the beautiful or most beautiful names of Allah’ in that appears in four verses of the Qurʾān (al-Aʿrāf 7/180; al-Isrāʾ 17/110; Ṭāha 20/8; and al-Ḥashr 59/ 24) and two versions of a tradition (ḥadīth) narrated by the Abū Hurayra (d. 57/678). The books, which include al-asmāʾ al-ḥusnā’, the meanings of these names and praying with these names, have been written by Muslim scholars from an early period. The book of Tafsīr al-asmāʾ al-ḥusnā, written by Arabic language scholar Abū Isḥāq al-Zajjāj (d. 311/923), is the first known work devoted to this subject. The book of al-Asmāʾ wa-l-ṣifāt, writ-ten by Ashʿarī theologian ʿAbd al-Qāhir al-Baghdādī (d. 429/1037-38) is also on this subject. In this study, Māturīdī scholar Abū Ishāk al-Saffār’s (d. 534/1139) understanding of Kalām based on his al-asmāʾ al-ḥusnā interpretation was discussed. Approximately one-third of his theology book called Talkhīṣ al-adilla li-qawāʿid al-tawḥīd constitutes his al-asmāʾ al-ḥusnā. When this section is examined, it can be seen that al-Saffār’s is trying to explain the issue of divinity based on 177 al-Asmāʾ al-Ḥusnā. al-Saffār’s first explains the divine names in alphabetical order, primarily in terms of semantic. Afterward, he explains the divine name he studied, theologically, by linking to a subject of theology. When his book Talkhīṣ al-adilla is analyzed, it can be seen that he deals with all other theology issues in connection with the subject of al-asmāʾ al-ḥusnā, except for caliphate. The fact that another book in which al-asmāʾ al-ḥusnā was handled in such detail in the Hanafī-Māturīdī theological literature was not known before al-Saffār, led us to do research on this subject. In this article, it will be tried to introduce and evaluate his understanding of theology based on his al-asmāʾ al-ḥusnā interpretation. Thus, the originality of his book will be handled within the framework of the literature of al-asmāʾ al-ḥusnā.

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Ficquet, Éloi. "Claire Bosc-Tiessé. Les îles de la mémoire. Fabrique des images et écriture de l'histoire dans les églises du lac Ṭānā, Éthiopie, XVIIe-XVIIIe siècle. Paris, Publications de la Sorbonne, 2008." Annales. Histoire, Sciences Sociales 64, no. 4 (August 2009): 926–28. http://dx.doi.org/10.1017/s0395264900022538.

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20

"THE QURʾĀN AND MODERN ARABIC LITERARY CRITICISM: FROM ṬĀHĀ TO NAṢR . By MohammadSalama. Suspensions: Contemporary Middle Eastern and Islamic Thought, New York, NY: Bloomsbury, 2018. Pp. xiii + 162; $114." Religious Studies Review 46, no. 3 (September 2020): 427–28. http://dx.doi.org/10.1111/rsr.14837.

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21

"FALSAFAH AKHLĀQ DAR DĀYIRAH AQL WA DĪN: FARĀNAẒARĪYYAH YIKPĀRCHIGĪ AKHLĀQ [MORAL PHILOSOPHY WITHIN THE BOUNDS OF REASON AND RELIGION: A MORAL INTEGRATION METATHEORY]. By HadiSadeqi. Qom, Iran: Kitāb Ṭāhā, 2020. Pp. 256. Paper, 700,000 IRR." Religious Studies Review 47, no. 4 (December 2021): 545–46. http://dx.doi.org/10.1111/rsr.15579.

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22

Villa, Massimo. "Multiple-Text Manuscripts from the Gondarine Age: MSS London, BL Orient. 818 and Paris, BnF Éth. 146." Aethiopica 24 (March 4, 2022). http://dx.doi.org/10.15460/aethiopica.24.0.1615.

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It would be ungenerous to claim that the Ethiopian manuscript heritage preserved in major Western libraries, although having been identified and catalogued for decades, has no more surprises in store. Mss BL Or. 818 and BnF Éthiopien 146 are two skilfully executed multiple-text manuscripts which share the same combination of texts, although arranged in a different order. Independent philological surveys have recurrently evidenced a close genetic affinity between the two pieces. Nevertheless, an overall assessment of their history has never been made. A scrutiny of the textual and historical data reveals that the two manuscripts were produced and intended as gifts for the churches of Dabra Ḍaḥāy Qʷǝsqʷām in Gondar and Nārgā Śǝllāse, both established and patronized in the mid-eighteenth century by ʾƎtege Mǝntǝwwāb, mother of ʾAṣe ʾIyāsu II. The present study aims to demonstrate that the two manuscripts are not only outstanding examples of Gondarine bookmaking culture, but also witnesses to a deliberate initiative of production and dissemination of parchment artefacts in favour of ecclesiastical foundations in the area of Lake Ṭānā. Furthermore, independent pieces of evidence from several texts contained in the two codices suggest that MS BnF Éthiopien 146 was most likely copied from MS BL Or. 818.

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Journal articles on the topic 'Ṭāhā'

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