Ignaz Goldziher

This article examines the, hitherto comparatively unexplored, reception of Greek embryology by medieval Muslim jurists. The article elaborates on the views attributed to Hippocrates (d. ca. 375 BC), which received attention from both Muslim physicians, such as Avicenna (d. 1037), and their Jewish peers living in the Muslim world including Ibn Jumay (d. ca. 1198) and Moses Maimonides (d. 1204). The religio-ethical implications of these Graeco-Islamic-Jewish embryological views were fathomed out by the two medieval Muslim jurists Shihāb al-Dīn al-Qarāfī (d. 1285) and Ibn al-Qayyim (d. 1350). By putting these medieval religio-ethical discussions into the limelight, the article aims to argue for a two-pronged thesis. Firstly, pre-modern medical ethics did exist in the Islamic tradition and available evidence shows that this field had a multidisciplinary character where the Islamic scriptures and the Graeco-Islamic-Jewish medical legacy were highly intertwined. This information problematizes the postulate claiming that medieval Muslim jurists were hostile to the so-called 'ancient sciences'. Secondly, these medieval religio-ethical discussions remain playing a significant role in shaping the nascent field of contemporary Islamic bioethics. However, examining the exact character and scope of this role still requires further academic ventures.

The contextualization of the correspondence between Max Nordau and Ignác Goldziher II.

The amount of Ignác Goldziher’s surviving correspondence with his fellow student in Budapest, Max Nordau, is not significant. Simultaneously, the time difference between the seven letters reveals that despite the geographical distance and many differences in lifestyle and worldview, they followed up each other’s careers until the end of their lives; they knew about each other and their professional activities. Goldziher, a home-loving academic, stayed in his country and worked as a notary at his local parish, meanwhile also writing his scholarly work for decades. On the other hand, the cosmopolitan Nordau was listed in Paris as a successful writer, journalist, doctor, and then active Zionist. However, his life and career were broken due to World War I. The Central and Eastern European environment primarily determined Goldziher’s fate and professional work. He refused to leave Budapest despite the numerous Western European professorships he was offered, as this was the place for his personal and professional prosperity. A recurring topic in the letters between the two academics was Nordau’s idea to persuade his friend to settle down in Palestine, but Goldziher could not accept the suggestion. Another constant subject between them was helping the young orientalist, A. S. Yahuda. The study undertakes to contextualize the correspondence by focussing not only on the exchange of letters but also on individual, collective, professional aspects, the two men’s worldview and differences behind them, with particular reference to assimilation, dissimilation, and Zionism.

One of the markers of orality in the ḥadīth literature is the gesture (ishāra pl. ishārāt). In 1886, Ignaz Goldziher observed that the muḥaddithūn (teachers of ḥadīth) performed gestures while transmitting ḥadīth on various topics. The following article picks up the thread of Goldziher’s unique inquiry, characterizes gestures in the ḥadīth and groups them into categories.  The gestures related to the transmission of aḥādīth al-ṣifāt, namely the traditions about divine attributes (ṣifāt Allāh), form a separate category because they entailed doctrinal and theological implications. This article spotlights the preservation and interpretation of one specific gesture which appears in a ḥadīth attributed to the ṣaḥābī Abū Hurayra. According to this ḥadīth, the Prophet placed his thumb on his ear and his forefinger on his eye to demonstrate that God “hears all and observes all” (Qurʾān 4:58). Does this gesture denote the attributes of God’s hearing and seeing, or God’s eye and ear? Was this gesture perceived as a metaphoric gesture representing an abstract concept, or was it understood as an iconic gesture displaying a concrete scene? The article considers the several possible interpretations of this gesture through the writings of the ultra-traditionalistic scholar Abū Saʿīd al-Dārimī (d. between 280-282/893-895) and the Ashʿarī theologian Ibn Fūrak (d. 406/1015).

في هذه المقالة التي بين أيديكم، سأقوم بفحص لدعوى كولدزيهر (Goldziher)  التي ظل متشبثا بها ،والتي ما يزال يتكرر صداها في الدراسات الحديثة، تلك الفكرة القائلة أن علماء أهل السنة بدءا من القرنين الثالث عشر والرابع عشر الميلادي تصاعدت إدانتهم للعلوم العقلية ومن ضمنها المنطق. فانطلاقا من فتاوى علماء القرن السادس عشر والسابع عشر والثامن عشر، سأبين أن وجهة نظر كولدزيهر هذه متهافتة؛ فعلى العكس من ذلك كان الاتجاه العام عند علماء كل من بلاد المغرب ومصر وتركيا هو تجاوز القول بأن المنطق مباح للقول بأن المنطق مستحب وفي بعض الأحيان اعتباره فرض كفاية على الأمة ككل. لكن يجب الاعتراف كذلك بأن أصوات معارضة للمنطق ظلت تتردد في تلك القرون مثل القاضي زاده. وهذا الموقف المتقبل والمرحب بالمنطق كان هو الاتجاه العام لعلماء السنة حتى ظهور الحركة السلفية في القرن التاسع عشر والقرن العشرين.

Hadis sebagai sabda Nabi diklaim bahwa keotentikannya masih bisa dipertanggungjawabkan. Sebab ketentuan-ketentuan dan syarat masih memberi pemahaman bahwa hadis terjalin dan tersusun dengan mata rantai yang diriwayatkan oleh mereka yang mempunyai hafalan kuat dan personalitas yang unggul. Oleh sebab itulah di kalangan muslim, hadis dijadikan sebagai sumber pijakan dan rujukan kedua setelah al-Qur'an yang mampu memberi inspirasi dalam memecahkan problem kemasyarakatan. Namun tidak demikian dengan kalangan Barat yang bisa dikatakan skeptis terhadap hadis. Sebab mereka beranggapan bahwa hadis sudah tidak murni alias tidak berasal sepenuhnya dari Nabi. Hadis telah bercampur dengan kata-kata sahabat, tabi'in, tabi' tabi'in ataupun mereka yang disebut sebagai perawi. Keraguan mereka terhadap otentisitas hadis, diantaranya disebabkan pada adanya fakta bahwa umat Islam pernah mengalami keretakan sosial politik yang kemudian memunculkan friksi-friksi yang saling mengklaim dan menghakimi kebenaran dengan legalitas hadis. Diantara beberapa tokoh orientalis yang getol terhadap kajian hadis dan kaitannya dengan sejarah hukum Islam adalah Ignaz Goldziher dan Joseph Schacht.

Orantısız Güç Kullanımı, Ebû Hureyre ve Buhârî’ye Karşı  *Humeyni Düşman Ebû Hureyre’ye, İttihatçı-Kemalist İsmail Habip Sevük de, İslâm Düşman İtalyan Kaytâno da *Hz. Ömer’le Restleşmesi, Ebû Hureyre’nin  *Tarafsız Kaldı Sıffın’de, Ebû Hureyre *Damadı Sa‘îd b. Museyyeb, Ebû Hureyre’nin  *Nargile İçiyor, Kaytânô  *Sev  Ük (Sevük), Çok Sevildi Yeni Rejim Tarafından  *Kimlerle Aynı Kulvardadır, Hadisleri Bypass Etmek İsteyenler  *Yalan Senaryolar, Mahmûd Ebû Reyye’den              *Goldziher Neden Önemli (Veya Önemsiz)  *Yahudîlerin Önce Hz. Peygamber’i, Bin Üç Yüz Yıl Sonra da Ümmet-i Muhammed’i Zehirlemeleri  *Priestley, Kant ve Goethe’nin İslâm’la İlgileri  *Thomas Jefferson Kurân Okuyor                                                    *Kuyumcu Yahudi’nin Torunu: Ignaz Goldziher (1850-1921), Yahudi Vambery, Yahudi Geiger ve Yahudi Steinschneider Yetiştiriyorlar, Yahudi Goldziher’i  *Yahudi Steinschneider, Yahudi Goldziher’i Eğitiyor, Yahudi Moris Ballagı Önünü Açıyor      *Önce İstanbul’a Sonra Beyrut’a Gidiyor Goldziher, Oradan Şam’a, Kudüs’e, Sonra da Kahire’ye  *ABD’ye Gidiyor, Goldziher  *Nasıl Kandırıyor Bazı Müslüman Âlimleri, Goldziher  *Açe İslâmî Direnişi’nin Kırılmasında, C. S. Hurgron(je)’nun Etkisi          *Dozy ile Goldziher: Dokuz Ay Birlikte Çalışıyorlar, Pislik Üretimi İçin  *Kimlerin İsmi Var, Hadislere Düşmanlığın Soykütüğünde  *Fuat Köprülü, Zeki Velîdî Togan ve İsmail Hami Danişmend Övüyorlar, Goldziher’ı  *Zâkir Kâdirî Ugan(1878-1954)’ın Goldziher Sevgisi  *Ka‘bu’l-Ahbâr Ölünceye Kadar Humus’ta Yaşamış, Ebû Hureyre ise Medine’de         
*İbn Teymiyye Nasıl Eleştirdi Buhârî’yi  *Goldziher’a “En Büyük Muhaddis” Diyor, Zâkir Kâdirî  *Yatsı Namazı Hemen Kılınmasa da Olur                                                                      *İslâm’a mı Hizmet Ediyor, Yahudiliğe mi Goldziher ?  *Sibâî Ne Demişti, Goldziher Hakkında ?  *Hıristiyan Bilimine Teşvik Derneği Yayınlıyor, Goldziher’ın Hadisle İlgili Çalışmasını  *Goldziher’ın Yazdığı İslâm’la İlgili Yedi Yüz On Dört Makalenin, İslâm’a/İslâm’ın Yayılmasına Bir Yararı Oldu mu ?  *Yanlışlar Dolu, Goldziher’ın Kitabının Aslı da, Arapça Tercümesi de  *Bosna-Hersek Müslüman Okulları İçin Arapça Kitabı da Yazmış,
Goldziher (Hiper Aktif Gizli İslâm Düşmanı)  *Goldziher’ın Türkçe’ye Çevrilen Makaleleri ve Çevirenler  *Eleştirilere Kulak Asmaz, Ankara Okulu. Musa Bağcı Hiç Oralı Olmuyor, On Bir Yıl Sonra Bile  *Mehmet Emin Özafşar da Öyle  *“Samimi ve Katı Bir Yahudiyim Ben”  *Yahudi Moses Freudenberg: Goldziher’a Yahudilik Şuurunu Aşılayan Kişi             
* “Ödünç Taşlarla Bina Kurmaya Çalışmış, Hz. Muhammed”  *Goldziher’ın Zırvaları. *Ödül Aldı Goldziher’ın Hocası, “Muhammed Yahudilik’ten Neler Aldı ?” Makalesi İle *Mütevatir Hadislere Bile Uydurma Diyor, Goldziher  *Ahmed Naim Bey’in Mukaddimesi’nden Bazı Notlar  *“Sünnet”le “Hadis” Eş Anlamlıdır  *Metin Tenkidi *Hadis Sarrafları  *Bin Üç Yüz Sene Önce (de) Soruldu, “Âhâd Haberlere (Haber-i Vâhide) Güvenilir mi ?” Sorusu  *Ne Dedi Ebû Şa‘sâ’ya, Abdullah b. Ömer ? *Hayret Ediyor Abdullah b. Ömer, Şa‘bî’nin Anlattıklarına, Ama Hepsi Doğru                              *Hiç Unutmaz Pasta Tariflerini Ama  *Kaytânô Cenapları. Kaytânô-Kırbaşoğlu-Juynboll Hattını İmha Etmesi, Ahmed Naim’in  *“Hadis”, “Tradition” Diye Çevrilemez: Ahmed Naim Bey de, Ondan Otuz Yıl Sonra Hodgson da Aynı Şeyi Söylüyorlar  *Bir Karşılaştırma: Eleştirel Düşüncenin Tarihi  *Muzaffer Can’ın  Zâdu’l-Me‘âd  Tercüme ve Şerhi: Yirminci Yüzyılda En Verimli Çalışma  *Her Gün (Üç Değil) Beş Vakit Namaz Kıldırdı, On Sene Hz. Peygamber  *Ümmetin Âlimleri, Üstün mü Benî İsrâil’in Peygamberlerinden ?  *Elli Yıl Önce Yazdı Talat Koçyiğit, “İlim Çin’de de Olsa Alınız” Uydurmadır, Diye  *Nakleden İmam Malik Bile Olsa, Küçücük Bir Hatası Kabul Edilmiyor  *“Ancak Bidatçılardır, Hadisçilere Karşı Çıkanlar”  *O İkrime, Bu İkrime mi ? *Konyakçı Juynboll  *Yarım Saatte Hadisi Dinleyip Dönmüyor Buhârî  *Tuzağa Düşmüş Ava Benziyorlar, Ankara Okulu Mensupları  *Müceddid Hadisi  *İlim Dalgıçları, Birbirine Zıt Görünen İki Hadis Çıkarsa, Nasıl Bir Yol İzlerler ?  *“Kırk Hadis” Hadisi  *Hadisleri Haddeden Geçirmek  *İbn Teymiyye: İslâm Tarihinin En Büyük Eleştirmeni, Ne Dedi Buhârî Hakkında ?  *Metin Tenkidi, Yaşar Kandemir’in Notları  *Âşık Ölürse Şehit mi Olur ?  *Subhi Sâlih’in Metin Tenkidi Konusundaki Görüşleri  *“Bu Tarihlerin Hiçbirisi Tutmuyor”: Aliyyu’l-Qârî  *Neden Reddetti, Kandil Hadisini Zehebi ?        *Kırbaşoğlu’nun Rehberi Daniel Brown Nasıl Karanlık Bir Adam?  *Dededen Toruna Yüz Elli Yıldır Hadislerle İlgilenen ! Bir Aile: Juynbollar  *“Râvîler Fakih Değildi” Diyerek, Müslümanları Hadislerden Soğutma Hedefi  *Rakamlarla Ebû Hureyre Meselesi  *Kutluboğa, Zeyla‘î, Zeynuddîn Irâqî Gibi Büyük Hadis Eleştirmenlerinin Çalışmalarına Hiç Bakmaz, Modernist Hadis Düşmanları  *Ankara Okulu Dünya Çapında Kaç Hadisçi Yetiştirdi ?  *Ankara Okulu’ndaki Film Adamları ve İbn Hacer’den Talat Koçyiğit’e İlim Adamları  *Osmanlıların Mısır Hadis Okulunu Çökertmesi  *Osmanlıların Gücü Zayıflayınca, Yine Büyük Hadisçiler Yetişmeye Başladı  *Câhiliye Dönemi Şiirleri ve Sokrat’ın, Konfüçyüs’ün Sözleri Bize Ulaşıyor Ama Hz. Peygamber’in Sözleri Ulaşmıyor, Öyle mi ?  *Yalancı İbrahim Hakkı’nın Mârifetnâme’sini Okuyup Duruyorlar Ama Buhârî Okumadan Ölüp Gidiyorlar  *Kim Söyledi “Hz. Peygamber’in Mucizesi Yoktur” Diye: Fransız (Polonya Yahudisi) Kazimirski  *Fransızlar İstemiyor Hadisleri *Fadlurrrahmanların, Yaşar Nurilerin Çıkacağından Emin(di) Fransızlar, (Doksan Sene Önce)  *“Yaşayan Sünnet”i Hangi Oryantalist Uydurdu ?  *Şeytanın Mutfağında Aşçılık Yapanlar  *Namık Kemal ve Buhârî

This paper discusses the conflict between the political establishment of Sokoto and the Tijanis of the province in the late 1940s, focusing on its literary ramifications in the form of Hausa and Arabic invective poetry (hijā’). After locating these poems in their political context, the paper attempts to look at these documents from the point of view of the history of hijā’ as a literary genre. Hijā’ has an old history, rooted in the pre-Islamic Arabic literary tradition. Following islamization, however, the genre acquired an ambivalent status and was often shunned by the religious scholars, who considered it as too profane. The two northern Nigerian cases of invective poetry studied in this paper, on the contrary, were composed by religious scholars and were fundamental as instruments of mobilization of their religious group. One of the two poems here analyzed, in particular, has the form of a ritual meant to cause harm to an opponent. This aspect could be read in the light of an original hypothesis of Ignaz Goldziher, who had suggested that literary invective in the Arab tradition should be traced back to an original prototype which mainly had a ritual/religious function.

This article aims to determine the reasons for differences in approaches of Muslim and Western ḥadīṯ scholars to ḥadīṯ literature. Since it is recognised that Orientalists do not consititute a coherent group in this respect, they are classified into three groups embracing either skeptical , revisionist or middle-ground positions. A further question to be explored is what enables to identify an Orientalist and Islamic paradigm despite the existence of various groups in both scholarly traditons. For this purpose, the article attempts to determine the premises upon which Muslim and Western scholars base their studies.

In this study, we deal with the main theses and approaches of Ignaz Goldziher and Fuad Sezgin to the field of hadith and then endeavor to identify and present Sezgin's criticism of the results of Goldziher’s research.

The method of the study is to compare the main works of Sezgin and Goldziher, such as books and articles, in which both researchers express their main theses and views on the field. In this regard, Goldziher's Muslim Studies and Sezgin's Buhârî’nin Kaynakları Hakkında Araştırmalar are frequently used sources.

In the first two parts of our study we will try to examine the importance of Goldziher in Western ḥadīth studies and his main theses about the field, and in the last two parts, we will discuss Sezgin's basic theses about the ḥadīth and his critiques of Goldziher. In each section, we will take care to present the views of both researchers on the ḥadīth, isnād, the periods of kitāba, tadwīn, and taṣnīf, the activities of taḥammul al-‘ilm, and the hadith literature.

Key Words: Sezgin, Goldziher, ḥadīth literature, history of ḥadīth, ḥadīth

Hungarian Orientalist Ignaz Goldziher (1850-1921) represents a breaking point about the authenticity of the hadiths. Because the academic Orientalists have dealt the issue of the authenticity of the hadith before Goldziher, but none of them were as sceptical as he was. However, according to Goldziher, in relation to the au-thenticity of the hadiths was written many things and were put different views on this issue forward. One of these views, which form the last part of our study of the hadiths, is an authentic core of what can be accepted. / Macar oryantalist Ignaz Goldziher (1850-1921), hadislerin otantikliği konu-sunda bir kırılma noktasını teşkil eder. Zira akademik oryantalistler, hadislerin güvenilirliği konusunu Goldziher’den önce ele almış, ancak hiçbirisi onun kadar şüpheci olmamıştır. Goldziher sonrası ise, hadislerin otantikliği hususunda, farklı görüşlerin ortaya konduğu birçok şey yazılmıştır. Bu görüşlerden birisi de, çalışmamızın son kısmını teşkil eden hadislerin sahîh bir özünün olabileceğinin kabul edilmesidir.

Öz: XVIII. yüzyıl ve sonrasında Batı'da İslam Dini'ne yönelik oluşan ilgi ve bu ilgi çerçevesinde dinin kaynaklarını inceleme konusunda geliştirilen yöntemlerin İslam araştırmaları üzerindeki dönüştürücü etkisi bilinmektedir. İslami ilimler alanında çalışan oryantalistleri bu alana sevk eden akademik birikim ile tarihî, ideolojik, psikolojik, dinî, siyasi ve sosyokültürel faktörlerin ortaya konulması önem arz etmektedir. Bu çalışmada, oryantalistlerin içinden çıktıkları kültür ve medeniyetten nasıl etkilendikleri ve bu etkilerin İslam hakkındaki çalışmalarına nasıl yön verdiği, Ignaz Goldziher özelinde ortaya konulacaktır. Goldziher'in hadisleri değerlendirmede sahip olduğu yöntemin, Hegel'in tarih felsefesinden esinlenerek hadislere uyarlandığına dikkat çeken çalışmalar, bu makalenin yazılmasındaki fikrî arka planı hazırlamıştır. Öncelikle Goldziher'in şarkiyat geleneği içerisindeki yerine işaret edilecek ardından hadise dair en önemli çalışması kabul edilen Muhammedanische Studien esas alınarak hadisleri tarihlendirme metodu ortaya konulacaktır. Konuya bakan yönüyle Hegel'in tarih felsefesi açıklanacak ardından Hegel'in tarih felsefesinin etkileri Goldziher'in hadis değerlendirmesinde aranacaktır.
The West is known to have had interest in Islam since the 18th century through the transformative effect of the methods developed to examine religious sources within the framework of this interest in Islamic studies. Revealing the academic background and historical, ideological, psychological, religious, political and socio-cultural factors that have led orientalists working in the field of Islamic sciences is important for this field. This study will reveal in the context of Goldziher’s method for evaluating hadiths how Orientalists had been influenced by the culture and civilization they emerged from and how these influences directed their studies on Islam. Studies that have drawn attention to how Goldziher adopted his method for evaluating hadiths and took inspiration from Hegel’s philosophy of history prepared the intellectual background for the writing of this article. The study will first point out Goldziher’s postition within the Orientalist tradition and then present his method for dating hadiths alongside his Muhammedanische Studien, which is considered the most important work upon which Goldhizer based his method. Hegel’s philosophy of history will be explained in terms of the subject of the study, followed by a look into how Hegel’s philosophy of history affected Goldziher’s method for evaluating hadiths.

Manuscript of the keynote address was presented on the international conference
“The Middle East: Language, Literature and History” dedicated to the 125th anniversary
of the prominent orientalist Joseph Orbeli (1887-1961) was held in in Yerevan, Armenia, October 30-31, 2012

Földvári, Sándor / Mr. / dr.
Sandor Foldvari, research fellow; cell-phone +36-30-6709134
Debrecen Univ. Baltic Studies; - home: H-2119 PECEL, P.O.B. 36.
E.mail: alexfoldvari@gmail.com
Professional: http://unideb.academia.edu/SandorFoldvari
Private: http://www.facebook.com/Alex.Foldvari

Oriental Studies in Hungary
in the 20-30-ies of the 20th century.

Abstract. The activity of Ignac Goldziher was finished by his passing away in 1921 and still influenced the research life for a longer time, mainly on the hadis and the Islam law. Being a Jew, he had sympathy to the Islam and consequently he was under oppression by his rabbinic colleagues as prof. Wilhelm Bacher. However, parallelly with this famous orientalist, another line of the Islam studies flew in Hungary. Ignác Kúnos was the first, who studied the Turkish folklore, gathered folk-tales and performances (Karagöz) on the academic level, at the same time he published also popular books, too, for the wide audience including the youth, too. These books were reissued several time and made the Moslem folk-culture very popular in Hungary in the 20-30-ies. Research papers of Kúnos have influenced not only the Hungarian but the Turkish and wide Moslem academic life for a half of a century. His student and follower was Abdul-Karim Germanus, who converted to the Islam and became a very hajji also a famous professor at various Moslem universities (in India, Egypt, etc). Germanus worked a lot for popularizing Moslem culture in Hungary on the professional level. His articles published in the Budapesti Szemle (“The Budapest Review”, the academic monthly of the capital of Hungary) remained unknown for the international audience, being written in Hungarian. Although he was the first who analyzed the forgotten türbe of Gül Baba in Budapest and some other buildings, remained from the Turkish era of Hungary (16-17 cc.), and for his initiative the restorations of these ruined buildings were begun. A pupil of him was the famous archeologist Győző (Yusuf) Gerő, who excavated all the ruins remained from the Turkish era in Hungary. Beyond the “History of Arabic Literature” and such well-known works, Abdul-Karim Germanus published apologies for the Islam on the “race” question, too, in Hungarian, when the chauvinism and nationalism had been rising in the 20-ies. Moreover, Germanus was a pupil and follower of Ármin Vámbéry (Efendi Reshid) who became only known as an expert of the Central-Asian Turkish languages and Sunni costumes, but not for his other studies on the Moslem pilgrimage and shia culture, too. "Meine Wanderungen und Erlebnisse in Persien" [My Wanderings and Experiences in Persia] was published in the late 19th but influenced in the early 20th century, determining the folklorist investigations made by his followers as Kúnos and Germanus..

Keywods: Hungary, Moslem_pilgrimage, Moslem_folklore, Germanus, Kunos, Vámbéry, Gül_Baba, Islam architecture

(I am unable to upload the full article, if it is of interest I would be happy to send a digital offprint)

The Muslim cult of saints is often termed a ‘popular’ form of religion. Nonetheless, a long tradition of Sunnī scholarly apologia for the cult defended it as consistent with Islamic monotheism on the basis of Ashʿarī theological principles. These treatises conceptualize tawḥīd first and foremost as acknowledgement of Allāh’s monopoly on efficient causation, and argue that the practices in question, such as appeal addressed to the Prophet Muḥammad at his tomb, do not gainsay this
foundational belief. The apologetic tradition, stretching from Taqī al-Dīn al-Subkī (d. 756/1355) to Aḥmad Zaynī Daḥlān (d. 1304/1886), was formulated in response to Ibn Taymiyya’s and later the Wahhābīs’ denunciation of the cult as a form of shirk (polytheism). In contradistinction to the Ashʿarīs, the Taymiyyans’ condemnation of the cult rested on a praxis-centered theology of worship, one that entails a relative affirmation of human agency and a relative decentering of the topic of efficient causation in favor of Allāh’s role as a final cause of human action.

Keywords: Ashʿarism, kasb, Taqī al-Dīn al-Subkī, cult of saints, Ibn Taymiyya, Wahhābiyya, al-Nābulusī

Öz
İslamî ilimlerin farklı dallarına dair yaptığı çalışmalar sebebiyle önemli oryantalistler arasında zikredilen Ignaz Goldziher,
Batı’da hadis çalışmalarının kurucusu kabul edilmektedir. Onun oryantalist hadis çalışmaları bakımından önemi, Batı
düşünce geleneğinden tevarüs ettiği tarihî tenkid metodunu hadislere uygulama yolunu açmış olmasıdır. Oryantalist
gelenek içerisinde haleflerini önemli ölçüde etkileyen Goldziher, hadis değerlendirmelerinde ilgili rivayetin metnini esas
almakta ve onların İslâm’ın ilk iki yüzyıldaki dinî, tarihî ve sosyal gelişmelerinin ürünü olduğunu kabul etmektedir.
Bu çalışmada Goldziher’in İslam’ın tebliğiyle birlikte Cahiliye Arap toplumunda meydana gelen değişimlere dair
görüşleri ve hadisleri değerlendirirken ön plana çıkan temel iddiaları, onun temel eseri mahiyetinde kabul edilen
Muhammedanische Studien’den hareketle analiz edilecektir. İslam’ın geldiği ortamı ve ilgili dönemi anlamaya dönük
çabasını eserinin tamamında ortaya koyan Goldziher, İslamî ilimlerin doğuşunu ve gelişimini bu şartlar çerçevesinde
yorumlamaktadır. Goldziher’in hadis değerlendirmelerinin onun İslam dinine ve İslam tarihine dair görüşlerinden büyük
ölçüde izler taşıdığını söylemek mümkündür.
Anahtar Kelimeler
Ignaz Goldziher, Muhammedanische Studien, İslam, Arap Toplumu, Hadis, Tarihî tenkid metodu
Abstract
Ignaz Goldziher is accepted as the founder of hadith studies in the West. He is attributed as facilitating the method of
historical criticism—which he inherited from the Western thought tradition—to hadiths. Goldziher, who significantly
influenced his successors in the orientalist tradition, uses narration as the basis for his hadith evaluations and accepts
them as the product of the religious, historical, and social developments in the first two centuries of Islam.
In this study, Goldziher’s primary assertions—generated while evaluating the views and hadiths about the changes within
Arab society following the pronouncement of Islam—are analyzed with reference to his primary work, Muhammedanische
Studien. Goldziher attempts to understand the environment of Islam. The relevant period during his work, interprets
the birth and development of Islamic sciences within the framework of these conditions. It is possible that Goldziher’s
evaluations of hadith are influenced by his views on Islam and the history of Islam.
Keywords
Ignaz Goldziher, Muhammedanische Studien, Islam, Arab Society, Hadith, the Method of Historical Criticism

Ignaz Goldziher’in farklı kitap ve makalelerinde, hadis ilmi hakkındaki düşünce ve yaklaşımlarını görmek mümkündür. Kuşkusuz bunlardan en önemlisi, hadis ilmini tarihî gelişimi içerisinde ele aldığı Muhammedanische Studien (İslam Kültürü Araştırmaları) adlı eserinin özellikle ikinci cildidir. Goldziher bu kitabını 1890 yılında yayımladı. Daha sonra elde ettiği kaynak ve veriler çerçevesinde, bu kitapta ortaya koyduğu bazı görüşlerini değiştirdi. Bu kitapta çevirileri sunulan hadisle ilgili makalelerin hepsi Goldziher’in bu eserinden sonra kaleme alınmıştır.  Goldziher’in doğrudan hadisle ilgili makaleleri, özellikle bu alandaki fikrî gelişimini anlamak açısından önemlidir.

Martin Schreiner (1863–1926), a rabbi in Hungary and later a professor at the liberal rabbinical seminary in Berlin, was a disciple of David Kaufmann and Ignaz Goldziher, and a prominent scholar of Medieval Islamic and Jewish thought. The present paper deals with his little-known contributions to religious thought in the late nineteenth century, utilizing also his unpublished work on Jewish religious philosophy and his correspondences with Goldziher. Schreiner’s unique quest for a combination of liberal, academic Jewish theological inquiry with conservative loyalty to religious law—a precarious stance, a neo-Maimonidean attitude of sorts—confronted and challenged all the religious platforms which evolved in modern Judaism.

Orientalist Islamic studies lived its golden age in the 19th century. In this period when the works still used as the main reference sources were written, German-Jewish orientalists have an exceptional position. The involvement of German-Jewish orientalists in Islamic research has been more of a theological concern rather than a number of colonial and imperialist motives such as British and French orientalists. The “other” discourse applied to Islam was also applied to Judaism by the Christian-West at that time. German-Jewish scholars who wanted to save themselves and their religion from this situation were included in Islamic research. Thus, Islam was used as a tool; It is aimed to present a different Judaism to the European reader by positioning it against Christianity with the claim that it derives from Judaism. The works started under the leadership of Abraham Geiger created a rich literatüre and directed orientalist works for a long time.

Some of the nineteenth century's foremost scholars of the Qur'an and hadiths were German and Hungarian Jews. For many of them, their scholarly interest in Islam was entangled with their contemporary concerns about movements of reform and emancipation in European Jewry and about the history of Jews' relations with Christians and Muslims. Abraham Geiger, one of the founders of the reform movement, which sought to modernize Judaism by simplifying its ritual and making it more amenable to European society, was also a scholar of Judaism, Christianity, and Islam. Geiger presented Muhammad as a brilliant reformer who had learned his monotheism from Talmudic scholars and subsequently adapted it to his Arab audience. Geiger's Muhammad was in essence a Jewish reformer: not strictly a Jew, to be sure, but nonetheless a better Jew than Geiger's Orthodox Jewish critics. Other Jewish scholars (in particular, Gustav Weil and Ignac Goldziher) embraced and refined this image of t...

The contextualisation of the correspondence between Max
Nordau and Ignác Goldziher

The correspondence between the writer, journalist, doctor, zionist Max Nordau
(1849–1923) and the founder of European Islamic research, Ignác Goldziher
(1850–1921), was published in 1956 by Sándor Scheiber. According to the database
of the Oriental Collection of the Library of the Hungarian Academy of
Sciences, which has now become a public treasure, about 13 500 letters make up
the scholar’s Orientalist correspondence (letters and pages), which come from
more than 1600 people. Most of Goldziher’s contributors lived in Germany,
so the German language was of primary importance in communication. He
addressed most of the letters to twenty individuals, who subsequently responded
hundreds of times. Max Nordau, a childhood friend from Budapest and a former
fellow student from the Calvinist Secondary School, did not belong to this
extensive, mostly scientific network. However, the remaining seven letters’
timely distribution shows that they followed each other’s careers for the rest of
their lives without regular contact. With further data and additions, I would like
to contribute to this correspondence from the aspect of the Nordau research.

This paper focuses on one chapter of the history of Jewish–Muslim intellectual encounter by examining the work of three Jewish scholars of Islam: Gustav Weil, Ignác Goldziher and Ilse Lichtenstadter. In recent years, (German–)Jewish Orientalism has received growing attention, with scholars arguing that Jewish Orientalists used the study of Islam to confront issues related to their own position as members of a religious minority in Christian Europe. This paper focuses in particular on the analogies these thinkers drew between Judaism and Islam in general and between Jewish and Islamic ‘responses to modernity’ in particular. I argue that the idea that Judaism and Islam are similar remains an idée fixe from the nineteenth century into the twentieth century (and beyond) but that it is also malleable. I conclude with some remarks about contemporary calls for an ‘Islamic reformation’.

В 2018 г. отмечались столетний юбилей первого университета в Средней Азии, создание Туркестанской АССР и окончание Первой мировой войны. Все эти события переплелись с судьбой А.Э. Шмидта (1871–1939) – востоковеда, исламоведа, организатора науки и человека с непростой судьбой. О нем написано довольно много, но так подробно, как в рецензируемой монографии еще никогда. В книге раскрыты все стороны его личной жизни и научной деятельности Шмидта. Ее составитель Р.И. Беккин во многом прав, когда связывает все неудачи А.Э. Шмидта с духом времени и политикой советского правительства. В этом ключе прописана биография профессора – «резистенция» востоковеда-организатора науки, который защищает академичность петербургского востоковедения школы барона В.Р. Розена (факультет восточных языков Санкт-Петербургского Императорского университета).

Wer sich heute in rein religionssoziologischer Absicht mit dem Islambefaßt, wird schwerlich am Werk der beiden großen Gelehrten IgnazGoldziher (1850-1921)  und Max Weber (1864-1920)  vorbeikommen.Dies ist nicht so leicht und nicht auf den ersten Blick evident

Articles in this issue are listed below:
1-Itzchak Weismann, Sa’id Hawwa: the Making of a Radical Muslim Thinker in Modern Syria, Middle Eastern Studies, V.29, N.4 (1993), pp.601-623
2-Itzchak Weissman, Sa’id Hawwa and Islamic Revivalism in Ba’thist Syria, Studia Islamica (1995), V.85, N.1, pp.131-153   
3-Dietrich Jung, Islamic studies and religious reform. Ignaz Goldziher- A crossroads of Judaism, Christianity and Islam, Der Islam, 2013, V.90, N.1, pp.106-126
4-Robert Gleave, Recent Research into the History of Early Shi’ism, History Compass, 7/6 (2009): 1593-1605
5-Murat Cem Mengüç, Histories of Bayezid I, historians of Bayezid II: Rethinking late fifteenth-century Ottoman Historiography, BSOAS, V.76 (2013), N.3, pp.373-389.

The verbal exchange between Noah and his people in the Qur’an. The verbal exchange between Noah and his people in the Qur’an will be discussed. Within the story of Noah one can see two often opposite worldviews: monotheism and polytheism. The talk will explore this verbal exchange compared to principles associated with dialogue theory (constructive exchange; turn taking, etc.)

One has never seen Islam in its transparent glory. The Islam that we see, hear, and read about today is the product of a 1400-year old tradition of embodiments. However, who embodies this Islam? Who speaks for it? Who gets to define it? Are the embodiments of only a certain stratum within society the ‘right’, ‘official’, ‘true’ embodiments of Islam? What about the embodiments of the other strata? Are they not considered a part of Islam as well? How is this justified?

Such questions are apt to describe the tension between (what have been described by historians to be) the high culture and popular culture in the Islamic middle periods. However, what is ‘high culture’ and ‘popular culture’? Who are the protagonists in both these cultures? And most importantly, is this dichotomy accurate?