signature of the Rasulid king al-Malik al-Afdal
I have recently published a biographical portrait of a Rasulid king who ruled Yemen in the mid 14th century. This is al-Malik al-Afdal al-‘Abbas, who penned a few manuscripts, including a major treatise on agriculture. To read this biography, go to filaha.org.
Al-Idrisi’s map of the world, 1154 CE
A very useful volume on Islamic cartography is now online. Below is the table of contents, each chapter available in pdf.
Volume Two, Book One
Cartography in the Traditional Islamic and South Asian Societies
Edited by J. B. Harley and David Woodward
Volume 1
Front Matter
Gallery of Color Illustrations (Plates 1–24)
Gallery of Color Illustrations (Plates 25–40)
Preface
J. B. Harley and David Woodward
Part One – Islamic Cartography
Chapter 1. Introduction to Islamic Maps
Ahmet T. Karamustafa
Chapter 2. Celestial Mapping
Emilie Savage-Smith
Chapter 3. Cosmographical Diagrams
Ahmet T. Karamustafa
Early Geographical Mapping
Chapter 4. The Beginnings of a Cartographic Tradition
Gerald R. Tibbetts Continue reading History of Islamic Cartography Online
Kufic Quran, second/eighth century
by John F. Healey and G. Rex Smith
The Kufic Quran has reached its fully developed form by the end of the second/eighth century. It was invariably written on parchment, the letters in a black ink with dots, often red and green (the latter used with initial hamza) though sometimes in gold only, representing short vowels, and black strokes, single and double, distinguishing letters. The text thus written is made difficult by the spacing which would seem to be more to do the calligrapher’s artistic inclinations and his desire to justify his text precisely than with Arabic orthography. “Justification†here refers to what became the standard practice in printed books of making the lines even in length both at the beginning and at the end of the lines. Verse endings and other pauses call for gold: usually a cluster of three balls, one sitting on two others and quite elaborate roundels. Continue reading Arabic in Kufic Script
Historic Arabic medical manuscripts go online
Researchers may now search and browse the Wellcome Library’s Arabic manuscripts using groundbreaking functionalities in a new online resource that brings together rich descriptive information and exceptionally detailed images.
Arabic medicine was once the most advanced in the world, and now digital facsimiles of some of its most important texts have been made freely available online. The unique online resource, based on the Wellcome Library’s Arabic manuscript collection, includes well-known medical texts by famous practitioners (such as Avicenna, Ibn al-Quff, and Ibn an-Nafis), lesser-known works by anonymous physicians and rare or unique copies, such as Averroes’ commentaries on Avicenna’s medical poetry.
The Wellcome Arabic Manuscript Cataloguing Partnership (WAMCP) combines the efforts of the Wellcome Library, the Bibliotheca Alexandrina and King’s College London Digital Humanities Department and is funded by JISC and the Wellcome Trust. It offers a rich digital manuscript library available online for free, which represents a significant resource for a wide range of researchers – including Arabic studies scholars, medical historians and manuscript conservators – to aid and enhance their work.
The resource is now available online. Continue reading Wellcome Library Arabic Manuscripts Online
Tax document of al-Malik al-Afá¸al, mid 14th century CE
By Daniel Martin Varisco
[In 2003 I attended a conference in Rome and gave a paper which was eventually published in Convegno Storia e Cultura dello Yemen in età Islamica, con particolare riferimento al periodo Rasûlide (Roma 30-31 ottobre 2003 (Accademia Nazionale dei Lincei, Fondazione Leone Caetani, 27, pp. 161-174, 2006). As this publication is virtually inaccessible, I am reprinting the paper here (with page numbers to the original indicted in brackets). For the previous part of this article, click here. The references are provided at the end of the first entry.]
ARCHIVING AGRICULTURAL ECONOMICS
Al-Ashraf’s Milh al-malÄḥa provides a textbook survey of the mechanics of the agricultural system, but there is nothing on production costs, yields or the marketing system. Fortunately, some microeconomic details can now be filled in with information from the Muẓaffar archive, compiled from field reports sent to the Rasulid court between 691-95/1292-96 at the very end of al-Muẓaffar’s reign. Particularly valuable is a survey made in Ramadan 692/1293 from the lands of a shaykh Muḥammad ibn IbrÄhÄ«m al-Ḥawm (?) of Ta‘izz and shaykh RashÄ«d al-DÄ«n Manṣūr ibn Ḥasan in MikhlÄf Ja‘far, as well as some data from ‘AbadÄn. (26) Details are provided on fees and shares for ploughing and virtually every agricultural activity with special emphasis on the obligations in sharecropping agreements and regional differences.
For the Ta‘izz case, the grain yields of sown sorghum are said to be up to 400 fold (i.e. one zabadī of seed will yield a crop of 400 zabadī) on good land, 150 fold on middle-range land and only 90-100 fold on poor land. Sorghum is also important in Yemen for its stalk (‘ajūr), used as fodder and fuel. The stalk yield for the sowing on good or medium land will be three camel (?) loads, but reaches five loads on land of poor quality; the reason given for this is that such sorghum is grown mainly for its stalk value. [p. 171]
For wheat in Ta‘izz, the increase is 15 fold on good land, 10 fold on medium land and only 3 fold on poor land. Emmer wheat (‘alas), on the other hand, yields 10 fold on good land, 4 fold on medium land and 2 fold on poor soil. Barley is said to yield 10 to 1; this is sown only in the mountain areas and not usually on the best land. Information is also provided on the straw (tibn) yields. Continue reading The State of Agriculture in Late 13th Century Rasulid Yemen, 5
Religion and politics have always been intertwined, even though some rituals would seem to be above the fray. Consider the fasting month of Ramadan, which has just ended. The Islamic hijra calendar is lunar with arbitrary 30-day months for a lunation which is not exactly 30 days. So determining when a month begins is linked to the sight of the new moon. Before the age of mechanical clocks it was also necessary to fix dawn by observation of the sunrise and decide at what point it was possible to say the sun had risen. In the early days of Islam the timing of Ramadan and the prayer times was based on visible signs. Scholars devised scientific and folk scientific means of telling time, but the basic premise is that a pious individual must make the call.
The Fiqh Council of North America advocates a fixed date based on modern astronomical calculation. Here is how Dr. Zulfiqar Ali Shah states it:
People have landed upon the Moon and Muslims are still fighting about the moon sighting. Islamic Shari’ah is not static. It responds to people of all times and differing circumstances. Actual moon sighting is a mean to determine Ramadan and not an objective in itself. Islam requires certainty regarding the sacred timings. During Prophetic era this certainty was achieved either through physical moon sighting or through estimation or completion of thirty days. Currently the astronomical calculations about the birth of new moon are so accurate that astronomers can determine moon birth dates years in advance. The Qur’an in Surah Yunus authenticates calendar based upon such precise astronomical calculations. “It is He Who made the sun to be a shining glory and the moon to be a light, and measured out stages for it (moon); that you might know the number of years and the calculations. (10:5) There is absolutely nothing in the Qur’an which categorically mandates actual moon sighting for confirmation or negation of Ramadan. The Qura’nic exegetes universally agree that the verse of Surah al-Baqarah (2:185) “So whosoever witnesses the month among you should fast in it†does not require physical moon sighting but mandates residential presence and knowledge of Ramadan as the legal cause of fasting. The original linguistic meanings of the word hilal revolve around announcement with loud voice, cry of joy and sharing news publicly by raising voices. The new moon was metaphorically called al-hilal because the Arabs at its first sight used to express joy and publicly announce coming of the new month. Therefore, there is absolutely nothing in the Qur’an that requires actual moon sighting as the only means of determining Ramadan. The supposed Prophetic supplications (Dua’s) at first glance of the new moon are based upon weak Ahadith. Moreover these supplications can be recited at any time the person sees the new moon first time.
A nice idea, but one that depoliticizes the timing and thus is bound to run into opposition. A case in point is Yemen. Continue reading The Politics of Ramadan
Caption:”Every Mohammedan has the greatest reverence for the sacred scriptures of his religion, called the Koran, a word that means “book,” just as our Bible does. Mohammed pretended that the chapters of the Koran were brought to him from heaven by the angel Gabriel, and to confirm this, pointed to the fact that he himself could neither read nor write. But the general opinion of scholars is that he dictated the Koran.”
Exactly 90 years ago a four-volume set of encyclopedia-like human interest books was published as The Human Interest Library: Visualized Knowledge by Midland Press in Chicago. In a previous post I commented on its thoroughly “Orientalist” flavor. In a chapter on “Epoch Makers of History,” the founders of major religions include Confucius, Zoroaster, Buddha, Lao Tsze and “Mohammed.” In the account, Muhammad is summarily dismissed as a charlatan. To add insult to injury, a full page illustration is shown (as shown above) depicting Muhammad dictating the Quran. The narrative is utterly dismissive, as you can read for yourself:
And now, last of all, we come to the most recent of religious founders, Mohammed, who is the prophet to millions of the human race, and has sometimes, very ignorantly, been compared with Christ. Continue reading Muhammad gets no respect
below Manakha towards the Tihama
By Daniel Martin Varisco
[In 2003 I attended a conference in Rome and gave a paper which was eventually published in Convegno Storia e Cultura dello Yemen in età Islamica, con particolare riferimento al periodo Rasûlide (Roma 30-31 ottobre 2003 (Accademia Nazionale dei Lincei, Fondazione Leone Caetani, 27, pp. 161-174, 2006). As this publication is virtually inaccessible, I am reprinting the paper here (with page numbers to the original indicted in brackets). For the previous part of this article, click here. The references are provided at the end of the first entry.]
PLANTING ADVICE: OF FAVA BEANS AND DATE PALMS
The bulk of al-Ashraf’s text provides details on how to plant and where to plant, as well as when to plant. While some of the information is clearly theoretical, as in the case of planting olive trees, much of it no doubt reflects farmer practices at the time in the coastal region and southern highlands, [p. 168] where al-Ashraf spent most of his time. To give an indication of the range of the advice, I will focus on two specific and important crops: the fava bean and the date palm.
Al-Ashraf follows the classical designation of bÄqillÄ’, which is often shortened to gilla in Yemeni dialects. It would, if you pardon the pun, be foolish of me to lecture this audience on the significance of fava beans (most known today as fÅ«l) in the diet. I will read a translation of the entire passage in the text, followed by comments from my own ethnographic observations. (16)
“Fava beans are planted in cool places of the mountain areas. They are not suitable for the coastal plain [nor the wadis in the cold mountain areas] nor very wild places. The best agricultural fields are in the excellent eastern land on which a lot of dew does not fall, (17) as well as in the good soil (18) which is fertilized by dung. It is ploughed for with an excellent ploughing. Most of it is planted between the sorghum plants in NÄ«sÄn (i.e., April). The beans can be eaten after three months from the day planted. It finishes producing and is harvested after seven months. There is also that which is planted as qiyÄẓ at the end of AylÅ«l (i.e., September) in the midst of the sorghum plants. This can be eaten after four months. It finishes producing and, if it has yellowed and dried, is harvested after seven months. As for the manner of its cultivation, the seed is cast in the bottom of the furrow with a footstep between each two grains, (19) then covered with soil and packed down by foot. When the sorghum is harvested, irrigate whatever it needs of water after this in the same way as for the sorghum stalk, even for that which is meager, until its time finishes, as God wills.†Continue reading The State of Agriculture in Late 13th Century Rasulid Yemen, 4