The Influence of Ibn Sīnā on al‐Ghazzālī in Qur'anic Hermeneutics

Al‐Ghazzālī criticized Muslim philosophers in general and Ibn Sīnā in particular in a number of matters notwithstanding, he was deeply influenced by philosophy and Ibn Sīnā's views as to some issues. Of the contexts in which al‐Ghazzālī is under the clear influence of Ibn Sīnā are the interpretations of some Qur'ānīc chapters and verses which are related to the demonstration of the existence of God and the explanation of some divine attributes and names. In many of his works, al‐Ghazzālī reproduces Ibn Sīnā's interpretation of the verses in harmony with the ontological proof. One can observe Ibn Sīnā's influence on al‐Ghazzālī in relation with the hierarchy of beings, too. However, the context in which Ibn Sīnā's influence is most obvious is the interpretation of the 35^th verse of the Sūrah Nūr. Ibn Sīnā's interpretation of the terms occurring in this verse as symbols of the human faculties exercised a profound impact on the thought of al‐Ghazzālī, which manifests itself in his interpretation of the verse in Mishkāt al‐Anwār. Another of such contexts is the topic of human psychology and the interpretations of the verses related wherewith. Immensely influenced by the psychological views of Ibn Sīnā, al‐Ghazzālī adopted Ibn Sīnā's notion of the simultaneous creation of soul and body, interpreting some Qur'ānic verses in harmony with this notion. This article is intended to illustrate that al‐Ghazzālī, who is opposed to the blind imitation of any school of thought, did not make a wholesale denouncement of the views of philosophers; on the contrary, he made an extensive use of Ibn Sīnā's ideas in conformity with his general attitude of benefiting from all schools of thought.     

The Kambārī in the Museum of the Frankincense Land,Salalah, Oman

This article examines the kambārī vessel now housed at the Museum of the Frankincense Land, Salalah, Oman, built for display in 1980. This sewn‐plank boat type, used for fishing and lightering in Dhofar, is discussed in the context of other similar vessels in Oman, South Yemen, and Somalia. As one of only five known surviving kambaris, a detailed account of this vessel's construction is given accompanied by an accurate pictoral record.     

Minority–Majority Relations in the Schelling Model of Residential Dynamics. 住宅动态迁移Schelling模型中的少数‐多数关系

The Schelling model describing segregation between two groups of residential agents, reflects the most abstract, basic view of noneconomic forces motivating residential migrations: be close to people of “your own” kind. The model assumes that residential agents, located in neighborhoods where the fraction of “friends” is less than a predefined threshold value F, try to relocate to neighborhoods where this fraction is F or higher. For groups of equal size, Schelling's residential pattern converges either to complete integration (random pattern) or segregation, depending on F. We investigate Schelling model pattern dynamics as a function of F in addition to two other parameters—the ratio of groups' numbers, and neighborhood size. We demonstrate that the traditional integration–segregation pattern dichotomy should be extended. In the case of groups of different sizes, a wide interval of F‐values exists that entails a third persistent residential pattern, one in which a portion of the majority population segregates while the rest remains integrated with the minority. We also demonstrate that Schelling model dynamics essentially depend on the formalization of urban agents' residential behavior. To obtain realistic results, the agents should be satisficers, and the fraction of the agents relocating irrespective of the neighborhood's state should be nonzero. We discuss the relationship between our results and real‐world residential dynamics.     

The Seaweed FlyThoracochaeta zosterae(Hal.) (Diptera: Sphaerocidae) in Inland Archaeological Contexts: δC and δN Solves the Puzzle

The presence of the flyThoracochaeta zosteraein cesspits had led to the unlikely interpretation that seaweed had been present in Mediaeval cesspitis. Archaeological and modern pupae fromT. zosteraewere sampled along with their probable larval diets (extracted plant material from cesspit and seaweed, respectively). The spacing between pupae and food for δ¹³C and δ¹⁵N was similar for both modern and archaeological samples. Modern pupae had isotopic ratios typical for marine invertebrates for δ¹³C. Archaeological puparia had isotopic values typical for terrestrial grazers (i.e., non-marine), indicating that there was no marine inclusion in the cesspits.     

Non-linear relationship between bulk δC and percent maize in carbonized cooking residues and the potential of false-negatives in detecting maize

Bulk δ¹³C values on charred cooking residues adhering to pottery sherd interior surfaces have been used as a source of information on the histories of maize in various locations in the western hemisphere. This approach is based on an assumption of a linear relationship between the percent maize in the resource mix cooked in a pot and δ¹³C. Previous experiments suggest that this relationship is non-linear, and maize may not be identified from bulk δ¹³C values even when it contributed substantially to the resource mix. A second round of experiments, presented here, indicates that the mobilization of carbon from maize and C₃ resources over time is the critical variable in residue formation and the resulting bulk δ¹³C value. This is influenced by the form of maize being cooked.     

The Ḥanbalī Emigration of 551–569 AH/1156–1173 AD in the Context of the Legal Discourse on Muslims under Non‐Muslim Rule

In 551 AH/1156 AD the ?anbalī shaykh A?mad ibn Qudāma (491–558/1098–1163) emigrated from the Frankish‐ruled region of Samaria. He reached Damascus and advised his relatives to follow suit, thus initiating the two‐decade exodus of the Banū Qudāma from the Latin Kingdom of Jerusalem. The migration story survives in a tenth/sixteenth century chronicle and is attributed to A?mad's grandson, ?iyā’ al‐Dīn (569–643/1173–1245). According to ?iyā’ al‐Dīn, the cause of the emigration was the extreme oppression of the local Frankish lord, Baldwin of Ibelin (d. c. 582/1186), and A?mad ibn Qudāma's inability to practice his religion. But scholars have also attributed the emigration to wider ideological and political developments under the reign of Nūr al‐Dīn ibn Zengi (541–569/1146–1174), namely the counter‐crusade and the institutionalization of jihad propaganda. Here I explore the context of the emigration in greater detail while focusing primarily on legal theory. In most cases, a historian can determine the circumstances that led to the issuance of certain legal opinions but in the case of the ?anbalī emigration we have an event without an accompanying legal opinion. Accordingly, the emigration must be analyzed in light of developments in ?anbalī legal thought prior to and during the crusades and in consideration of how members of the Banū Qudāma perceived their role prior to and during the emigration. A?mad's role as a charismatic shaykh and spiritual leader became ever more critical and contentious at a time when political tensions between Franks and Muslims were escalating. Furthermore, the heightened religiosity of the Muslims of Greater Syria inspired other members of the Qudāma family to leave the Frankish domains even though their lives were not in danger. This chapter thus aims to complement Steven Gertz's analysis of legal opinions on the obligation to emigrate (The Muslim World , vol. 103) by providing a grounded example of how such opinions could be enacted.     

A Basque Shipyard Design Method of the Late 19th and Early 20th Centuries,and its Relationship to Non‐graphic Hull Design of the 15th Century

The aim of the article is to show that the Mutiozabal shipyard in Orio, Gipuzkoa, Spain, was using the tools and procedures of non‐graphic hull‐design methods into the latter 19th and early 20th centuries. These procedures allow a hull to be designed with a very simple set of tools: a template of the master‐frame and some simple graduated gauges or graminhos. The plan of a 65‐Burgos‐foot ¹ (18.11 m) trading boat is used as the basis of the study. The nature of the templates and graminhos is shown in detail, as well as their use.     

Impulses of agro-pastoralism in the 4th and 3rd millennia BC on the south-western coastal rim of Norway

Abstract

A review of the available archaeological and palaeoecological evidence from the coastal heathlands of south-western Norway was compiled to reveal the processes of neolithisation proceeding from the Early Neolithic towards the generally accepted breakthrough in the Late Neolithic, 2500/2350 cal. BC. South-western Norway then became part of the Scandinavian, and thus the European, agricultural complex. Three phases of forest clearance are recorded — from 4000–3600 cal. BC, 2500–2200 cal. BC and 1900–1400 cal. BC. Deforestation was intentional and followed a regional pattern linked to the geology and topography of the land. In the first period (4000–2500 cal. BC), forage from broad-leaved trees was important, while cereal cultivation was scarcely recorded. Agro-Neolithic (here referring to agriculturally-related Neolithic) artefacts and eco-facts belonging to the Funnel Beaker and Battle Axe culture are rare, but pervasive. They must primarily be considered to be status indicators with a ritual function; the hunter-gatherer economy still dominated. The breakthrough in agro-pastoral production in the Late Neolithic was complex and the result of interactions between several variables, i.e. a) deforestation resulting from agriculture being practised for nearly 1500 years b) experience with small-scale agriculture through generations and c) intensified exchange systems with other South Scandinavian regions. From 2500/2350 cal. BC onwards, two distinct environmental courses are noticeable in all pollen diagrams from the study area, indicating expansion in pastoralism, either towards heath or towards grassland and permanent fields.     

The Noble Traders: the Islamic Tradition of “Spiritual Chivalry” (futuwwa) in Bosnian Trade‐guilds (16th−19th centuries)

Abstract: Originally linked to the military associations of the Middle Ages, the Islamic tradition of futuwwa was with time inherited by artisanship associations. The Anatolian Akh?s of the 14^th century represent an important link in the evolution of the futuwwa tradition, and it was thanks to them that this tradition survived well into the Ottoman era, this time within the framework of the more centralized, professional trade‐guilds. Together with other Ottoman institutions, administrative, military and economic, Ottoman crafts and their trade‐guilds appeared in Bosnia soon after the final fall of the country to the Ottomans in 1463. Sources which provide information on the organization and activities of Bosnian guilds also give a picture of their religious character and, related to it, the presence of futuwwa tradition within them. The most important of these sources are those that originate from the guilds themselves, the guild defters and their statutes, which are often called fütüvetnames. A number of documents of this kind found in Bosnia illustrate a strong presence of different futuwwa traditions within Bosnian guilds from their establishment well into the 19^th century, while some also provide valuable information on the futuwwa tradition in Ottoman guilds in general.