Jean Druel, “A sparkle in the debate about the word ʾāmīn used in supplication and its rules in Arabic, by ʾAbū Muḥammad Ibn al-Ḫaššāb (d. 567/1172), an annotated translation”, in Beata Sheyhatovitch & Almog Kasher (editors), From Sībawayhi to ʾAḥmad Ḥasan al-Zayyāt: New angles on the Arabic linguistic tradition, Leiden & Boston: Brill, pages 123‒140.
Dennis Halft, OP, “Shiʿite Muslim Exegesis of the Bible in Early Modern Iran: Sayyid Aḥmad ʿAlavī and His Interpretation of Elijah”, in Biblia Arabica blog, 2020.
Journalist at La Croix
icon-calendar Sunday February 16ᵗʰ, 2020
We asked Anne-Bénédicte Hoffner, who was in charge of the section on Islam for several years at the newspaper La Croix, to reflect on her experience. Knowing practically nothing about Islam when she accepted that position, she embarked on the adventure to cover both the Islamic-Christian dialogue and Islam in France. Through meetings and many field visits, she built for herself a comprehensive address book (the large Islamic associations, mosques and cultural centers, Muslims or non-Muslim thinkers and Islamic Scholars, believers and sceptics) and she developed for herself a course of action: to deal separately with Islam and Islamic-Christian dialogue, to take seriously the religious motivations behind the violence sometimes committed in the name of Islam, to talk about the Eastern Christians of the East without pinning what they experiment in the East on the situation in France, not to give a voice to those who use verbal abuse on social networks.
The constructive and nonviolent management of religious pluralism is certainly an issue as important as the global warming today. Catholics have a role to play in this field because they know what it means to believe and they can understand what is a faithful rationality confronted to the questions posed by the contemporary world.
Adrien de Jarmy
PhD candidate at Sorbonne Université, IDEO/IFAO Fellow
icon-calendar Tuesday February 11ᵗʰ, 2020
While the classical Muslim exegetical tradition considers the Qurʾān as a starting point, and focuses on clarifying its obscure points by referring to the life of the Prophet and His sayings, the contemporary tendency of many researchers in the West is to consider it as a point of arrival. In other words the Qurʾān is the product of Late Antiquity, which collects previous religious, philosophical and cultural traditions. A third tendency is to study the Qurʾān alone, outside of its Late Antique context and outside of the Islamic tradition.
This Coran des historiens chooses the second approach, that of the context of Late Antiquity, excluding the studies of researchers such as Jacqueline Chabbi or Michel Cuypers who study the Qurʾān for its own sake, or the school of Angelika Neuwirth who does not reject the Islamic tradition as a source of interpretation of the text.
The point of view of Guillaume Dye, one of the two editors of the book, is that the Qurʾān is a complicated, composite text, neither the work of a single man, nor a closed book, but an open collection that builds up gradually in discussion with this Late Antiquity context. Contrary to the Islamic hagiography which gives the Caliph ʿUṯmān (d. 35/656) the role of editor of the text in its final consonantical version, Guillaume Dye identifies the reign of the Umayyad Caliph ʿAbd al-Mālik (d. 86/705) as the political and cultural context that most influenced the text.
The Coran des historiens consists of one volume of twenty historical studies and two volumes of a systematic analysis of the entire Qurʾānic text. It is an essential tool for researchers and readers of the Qurʾān, regardless of their approaches and beliefs.
We organise seminars and conferences:
- A public seminar, devoted to the Classical Arab-Muslim culture. About two sessions monthly, either in Arabic, or French or English. Free of charge and open to all. Subscribe here to receive the invitations. Click here to read the reports of the previous sessions.
- The Massignon Seminar, a research seminar for the members of the Institute.
- International conferences, in Cairo or elsewhere, whose proceedings are published in MIDEO. Click here to read the reports of these conferences.
- Since 2018, IDEO is also co-organizer of the monthly series of conferences “Midan Mounira”, alongside with the French Institute of Egypt, the CEDEJ and the IFAO. Click here to see the reports of the sessions proposed by IDEO.
French Institute for Oriental Archaeology in Cairo
icon-calendar Wednesday January 22ⁿᵈ, 2020
Historically, the kingdom of Takrūr is one of the first regions in West Africa have adopted Islam, in the middle of the 5ᵗʰ/11ᵗʰ century. This kingdom is not unknown to Arab authors: al-Masʿūdī (d. 345/956) mentions it in a book attributed to him, Aḫbār al-zamān. After the fall of Baghdad in 656/1258, Cairo became the new center of the Islamic civilization and the presence of Takārīr (sg. Takrūrī) began to be documented there for the first time, in the broad meaning of “Muslims of West Africa”. They were either passing through Cairo on their way to Mecca, or coming to study with a teacher, or settling down.
The first documented pilgrimage of a king of Takrūr to Mecca is that of mansā Mūsā in 724/1324. The arrival in Cairo of his caravan of 15,000 men, reported by al-Maqrīzī (d. 845/1442) in his book Sulūk li-maʿrifat duwal al-mulūk, made a strong impression on the local population. He brought with him twelve tons of gold, which drove down the market price for many years.
Finally, between the 13ᵗʰ and the 15ᵗʰ centuries, sources mention about twenty Sufi Saints from Takrūr, buried and venerated in the Qarāfa cemetery in Cairo.
Reciting in the Early Islamic Empire
Texts, Modalities, Issues
A Conference Organised by the IDEO
Cairo, June 29ᵗʰ‒July 2ⁿᵈ, 2020
Keynote Speaker: Prof. Devin J. Stewart, Emory University (Atlanta)
Call for Papers
- January 31ˢᵗ, 2020 (half a page proposal, sent to ).
- May 15ᵗʰ, 2020 (three-page summary, sent to the same address, if your proposal is accepted).
- Qurʾānic Recitation ‒ Psalmody ‒ Orality ‒ Transmission.
- Islam ‒ Judaism ‒ Christianity ‒ Zoroastrianism ‒ Late Antiquity and Early Islam.
- Torah ‒ Bible ‒ Psalms ‒ Qurʾān ‒ Qaṣaṣ ‒ Poetry ‒ Prayer ‒ Rites ‒ Saǧʿ ‒ reading ‒ memorisation.
This conference offers a space for reflection on the various types of recitation that took place in the central regions of the Arab-Islamic empire (from Egypt to Persia, including the Arabian Peninsula) during its first three centuries, including different contexts:
- in “Islamic religious context”: the Qurʾān, Ḥadīṯ, stories (qaṣaṣ), mystical poetry, etc.
- in a “non-Islamic religious context”: Jewish and Christian psalms and prayers (in Greek, Syriac, Coptic, Arabic); Zoroastrian and Manichean ceremonies; magical rites, etc.
- or in a “secular context”: poetry and rhyming prose (saǧʿ) in Arabic, Hebrew, Syriac, Coptic or other languages; political speeches and propaganda; memorizing techniques for learning medical, scientific, philosophical, legal, grammatical knowledge, etc.
NB: the religious vs. secular distinction will be questioned.
These types of recitations will be discussed as a starting point for a reflection on the literary genres of the texts recited, on the recitation techniques, as well as on the actors of recitation, and the socio-political contexts and issues linked to the act of reciting. This conference welcomes papers on one (or more) of the following themes:
1) The modalities of the recitation
The details of the practices that precede and constitute the act of recitation (both religious and secular): such as listening, learning by heart, reading, reciting or declaiming in front of an audience, chanting, performing, etc. will be considered, as well as the rules and modalities of pronunciation, the vocal interpretation of the text, the artistic and emotional aspects, and finally, the precise contexts in which one recites such or such a text (rites, celebrations, feasts, calendars, circumstances, material conditions, clothes, etc.).
2) Recitation and transmission of knowledge
Reciting is a form of knowledge transmission. In return, some “recitation professionals” transmit the specific knowledge (and know-how) of recitation. This session will address the articulation between recitation and teaching/learning, addressing the materiality of recitation —either linked to manuscripts or epigraphy—, learning practices such as “recitation before the scholar” and validation by the scholar (iǧāza, etc.), as well as the actors of recitation (often professionals, religious, or artists, etc.) and how they transmit their vocal art and ethics (e.g. adab al-qurrāʾ).
3) The stakes of recitation
The religious/spiritual horizons of recitation practices will be explored (edification, justification, prayer for healing, mysticism, etc.), as well as secular aims (political, social, academic, artistic, etc.): mastery of the content, timing or form of recitation can be linked to power, community identity or creation.
Although being open to the public, this conference mainly intends to be a place for work and scientific debate. Consequently, we will ask the speakers who have been selected to send a 3 to 4-page summary of their paper by May 15, 2020. These summaries will be distributed to the other participants. Each speaker will then enrol as a discussant for at least one paper presented by a peer. It is expected that all the speakers attend all the panels.
Languages of the conference: English and French.
- Anne-Sylvie Boisliveau, Maître de conférence at the University of Strasbourg, France.
- Asma Hilali, Maître de conférence at the University of Lille, France.
Logistics and financial organization
International transportation, airport transfer, and half-board accommodation will be covered by the IDEO, thanks to a grant of the European Union through the project “Adawāt” (2018‒2022).
Professor of Islamic Studies at Vanderbilt University in Nashville
icon-calendar Tuesday November 26ᵗʰ, 2019
Thanks to the precise study of the path and destiny of certain relics (the heads of al-Ḥusayn, Muḥammad b. Ibn Abī Bakr or Alī Zayn al-ʿĀbidīn, prayer mats, footprints, turbans…), it is possible to write a history of Muslim piety and political power games. The Sufis traditionally link the cult of the relics to the following Qurʾānic verse: “And their Prophet said to them, ‘Surely the sign of his kingship is that the coffer will come up to you; in it (are) a Serenity from your Lord, and a remnant of what the house of Mûsâ and the house Hârûn left (behind), the Angels carrying it. Surely in that is indeed a sign for you, in case you are believers’”(Q. 2 (al-Baqara), 248). Among the sultans who have most encouraged the veneration of relics, the case of al-Ḥākim bi-amr Allāh (d. 411/1021) is significant. He built mosques in Cairo to house relics of the Prophet that he had stolen from Madinah and organized prayers for the flooding of the Nile. In the following centuries, these relics were moved to other places: Ribāṭ al-Āṯār, the mausoleum of al-Ġūrī, the mosque of al-Sayyida Zaynab, the ministry of Awqāf at the Citadel, the palace of ʿAbdīn and the mosque of al-Ḥusayn, where they are today. It is striking to note that despite their popular and political importance, it is not easy to follow the relics in textual sources, where they constantly appear and disappear.
N. A. Mansour
PhD candidate at Princeton University
icon-calendar Wednesday November 13ᵗʰ, 2019
N. A. Mansour, whose PhD dissertation deals with the transition from manuscripts to printed books, focused during this seminar on what is probably the most popular book in the Islamic tradition: Dalāʾil al-ḫayrāt wa-šawāriq al-anwār fī ḏikr al-ṣalāt ʿalā al-nabī al-muḫtār, a collection of prayers for the Prophet, compiled by a Moroccan Sufi and faqīh, Muḥammad b. Sulayman al-Ǧazūlī (d. 870/1465). The many manuscripts of this piety book, scholars say, would represent about 30% of all the Arabic manuscripts. It is still very popular, even if the development of Salafism was an obstacle to its diffusion. These manuscripts are often of great interest to the researcher, when they contain prayers copied at the end of the text, marginal comments (usually grammatical) or prescriptive advice on how to use this or that prayer. The success of the book makes it an important witness to the themes disseminated in popular piety: not only the place of the figure of the Prophet, but also the glorification of God through his attributes or the place of the believer in cosmology or salvation history.
Director of Studies at the École pratique des hautes études (EPHE), Assistant Director of the Institute of Islamic Studies and Societies of the Muslim World (IISMM) and member of IDEO
icon-calendar Sunday November 3ʳᵈ, 2019
While the internal situation of the Muslim world was favorable in the early 1970s (regained independence from the colonizers, training of religious elites in the West, unity of opinions on a draft of a constitution for an Islamic state…), it was the internal divisions that dominated from the late 1970s and early 1980s (Iranian revolution, Egyptian-Israeli Peace Treaty, capture of the Great Mosque of Mecca, assassination of Sadat…).
While it is clear that external factors partly explain the crisis in the Muslim world (Israeli occupation, successive Gulf wars…), it is also necessary to take into consideration the depth of internal divisions in the Muslim world. Three questions can illustrate these divisions: 1) the question of morals —should all Islamic laws be preserved, and if so, should they really be applied, or should we ignore preserving these laws and officially abandoning certain parts of them?; 2) the question of the ideal Islamic political regime (caliphate, royalty, republic?), and 3) the question of the relationship to the past (return to an ideal past, selection and reinterpretation?)
The current strong opposition between the International Union for Muslim Scholars and the Muslim Council of Elders reflects these divisions, and only the future can tell which path Muslims will choose to take.