Khizānat al-adab wa-ghāyat al-arab, [1073, i.e. 1663].

Elegant copy of the author's commentary on his poem in praise of the Prophet, al-Badīʻīyah or Taqdīm Abī Bakr. Contents listing on opening leaf (p.1).Shelfmark: Ann Arbor, University of Michigan, Special Collections Research Center, Isl. Ms. 638Origin: As appears in colophon on p.384, copied by ʻAlī ibn ʻAbd Allāh al-Zubayr al-Mulaykī [al-Malīkī] in his residence in qaryat al-Malḥukī (locale of the renowned Jāmiʻ al-Mulaykī [ جامع المليكي ], to the east of the city of Ibb, Yemen) with transcription completed 7 Rajab 1073 [February 1663]. As appears in preceding authorial colophon (also on p.384), composition completed Dhū al-Qaʻdah 826 [October-November 1423].Accompanying materials: a. Inventory cataloguing slip in hand of Winifred Smeaton Thomas -- b. Acquisitions slip from Yahuda.Former shelfmark: From label applied to interior of upper cover and spine label "IL 109" (likely supplied by Yahuda, see acquisitions slip) ; "٣٥" on tail edge.Binding: Pasteboards covered in dark brown leather ; Type II binding (with flap, now lost) ; board linings in yellow surface-dyed laid paper, recycled paper used for hinges ; upper and lower covers carry blind-stamped (with red leather onlays) mandorla (filled with vegetal composition vaguely reminiscent of Déroche class. OAi 11), pendants, cornerpieces, and domed accent pieces (at the mid-point of each board edge) along with border in tooled rules ; sewn in cream thread, two stations, some threads broken (e.g. quire 13 with sewing at p.200) ; opening gathering resewn in white thread, likely to secure cover worked chevron endbands in red and cream, intact though core and primaries exposed at spine ; overall in poor condition with flap entirely lost, abrasion and staining, lifting and losses of leather, delamination of boards, cover fully detached at spine, etc. ; repairs to spine and corners of lower board in brown leather (also damaged with deterioration and losses, exposing spine lining, and supplemented by recycled paper = manuscript waste on lower board).Support: European [likely] laid paper with 9 laid lines per cm. or 20 laid lines in roughly 22 mm. (horizontal) and single chain lines fairly regularly spaced at 24-25 mm. apart (vertical) though without visible watermark ; well-burnished, thick, sturdy and crisp ; some pest damage and staining.Decoration: Lines of the poem, some headings and keywords rubricated, others in yellow or heavy black ink ; notabilia in the form of rubricated Hindu-Arabic numerals appear in the margins marking where the lines of the poem appear ; textual dividers in the form of yellow discs with red and black accents, black encircled dot with yellow accents, black encircled dot, and red discs (most closely resembling types 2, 3, and 19 in Regourd, Catalogue cumulé des bibliothèques de manuscrits de Zabid, fascicule 1).Script: Naskh ; elegant Yemeni hand in a narrow line ; mainly serifless, though sharp, right or left-sloping head-serif appears irregularly on occasional free-standing alif or lām of definite article, effect of tilt to the left, mainly curvilinear descenders (some sweeping), somewhat casually pointed with pointing for two and three dots in distinct or conjoined dots (ṭāʼ occasionally marked with dot below), mix of closed and open counters, some free assimilation of letters, yāʼ of في often mardūdah, partially vocalized ; keywords / headings in larger, bolder script (heavier line) approaching tawqīʻ.Layout: Written in 35 lines per page ; written area often divided to two or three columns to set off poetry ; frame-ruled (impression of ruling board / misṭarah evident).Collation: 23 IV (184), IV+1 (193) ; chiefly quaternions ; quire numbering in the form of full words appearing in the upper outer corer of the recto of the opening leaf of each quire (see p.17, 33, etc.) ; catchwords present ; pagination in pencil, Western numerals, supplied during digitization (skips two pages between p.251 and p.252).Colophon: "Authorial," rectangular, reads "قال المصنف رحمه الله تعالى وكان الفراغ من هذا المصنف المبارك في شهر ذي القعدة الحرام سنة ست وعشرين وثمانمائة وحسبنا الله ونعم الوكيل نعم المولى ونعم النصير" ; "Scribal," rectangular, reads "وافق الفراغ من نساخة هذا الشرح المبارك بحمد الله ومنه وتيسيره واعانته ظهر يوم الاربعا سابع شهر رجب الاصم احد شهور سنة ثلاث وسبعين والف من الهجرة الطاهرة النبوية على صاحبها افضل الصلاة والتسليم وكان ذلك بخط الفقير الى الله علي بن عبد الله الزبير المليكي في منزله المبارك في قرية الملحكي حرسها الله تعالى بالصالحين"Explicit: "وما تقرر من البحث مع المقصر في نظمه ما يتفرق به شمل مجاميع الادب وتنسى تذكاره وقد انتهت الغاية بحمد الله الى حسن الختام واوردت فيه ما لا خفيت محاسنه على المتأمل ولا ضمه صدر كتاب وانا اسأل الله حسن الخاتمة ببركة الممدوح عليه افضل الصلاة والسلام"Incipit: "الحمد لله البديع الرفيع الذي احسن ابتداء خلقنا بصنعته واولنا جميل الصنيع ... وبعد فهذه البديعية التي نسجتها بمدحه صلى الله عليه وسلم على منوال طرح [؟] البردة ... فجاءت بديعية هدمت بها ما نحته الموصلي في بيوته من الجبال وجاريت الصفى مقيدا بتسمية النوع وهو من ذلك محلول العقال وسميته [سميتها] بتقديم ابي بكر ... فقلت لي في ابتدا مدحكم يا عرب ذي سلم ..."Title from inscription on slip affixed to upper board lining.Ms. codex.Kropf, E. "The Yemeni manuscripts of the Yahuda Collection at the University of Michigan: provenance and acquisition," Chroniques du manuscrit au Yémen, 13 (janvier 2012).Regourd, Anne. Catalogue cumulé des bibliothèques de manuscrits de Zabid. Fascicule 1, Les papiers filigranés. Sanaa, 2008.Brit. Mus. Suppl.Ḥājjī Khalīfah. Kashf al-ẓunūn,Brockelmann, C. GAL,Elegant copy of the author's commentary on his poem in praise of the Prophet, al-Badīʻīyah or Taqdīm Abī Bakr. Contents listing on opening leaf (p.1).Mode of access: Internet.Acquired in 1926 from the bookseller Isaac Benjamin S.E. Yahuda via purchase transacted on his behalf by Abraham Shalom Yahuda (1877-1951), his younger brother.A few former owners' marks (mainly obscured or illegible statements) among the poetic excerpts on upper board lining ; several ownership statements (some effaced) on 'title page' (p.3), including effaced statement dated Shawwāl 1242 [?] [1827 ?], statement in name of ʻAbd al-Naẓẓām Muḥammad ibn ʻAlī [?] ( عبد النظام محمد بن علي ؟ ), statement in name of Muḥammad ibn ʻAbd al-Qādir ibn ʻAbd Allāh al-Jubbī [?] ( محمد بن عبد القادر بن عبد الله الجبي ؟ ), borrowing / lending notice in name of Qāsim ibn Muḥammad ibn ʻAbd al-Qādir Jubbī [?] ( قاسم ابن محمد ابن عبد القادر الجبي ؟ ) who borrowed the volume from the aforementioned Muḥammad ibn ʻAbd al-Qādir al-Jubbī [?], ownership / purchase statement in name of one ʻAbd al-Raḥmān ibn al-ʻUthmān [?] (عبد الرحمن بن العثمان ؟ ) via Aḥmad ibn Muḥsin al-Ṣarmī [?] ( احمد بن محسن الصرمي ؟) from Muḥammad ibn ʻAbd al-Qādir (محمد بن عبد القادر) dated end of Rabīʻ I 1232 [1817], statement in name of al-ʻAbbās ibn Ibrāhīm [?] (العباس بن ابراهيم ؟ ), and purchase statement dated Rabīʻ I 1264 [?] [February-March 1848 ?] in name of Muḥammad ibn ʻAlī ibn Muḥammad ibn ʻAlī ( محمد بن علي بن محمد بن علي) who purchased the book from Muḥammad ibn ʻAbd al-Raḥmān ( محمد بن عبد الرحمن ) ; several excerpts (verso, p.2) in addition to table of contents (recto, p.1) on opening leaf including verses in praise of fine handwriting (likely in the hand of the copyist) ; notabilia (e.g. "تأمل" p.37), glosses and marginal corrections (with signes de renvoi), some in decorative shapes (see p.79) ; collation marks, mainly in the form of unpointed "بلغ" (see p.7, etc.)

DOES BELIEF IN HUMAN EVOLUTION ENTAIL KUFR

© 2020 by the Joint Publication Board of Zygon Nuh Ha Mim Keller, a contemporary Muslim theologian, argues against the compatibility of evolution and Islam. In this article we intend to critically evaluate his position in which he advances three separate arguments. First, he criticizes the science of evolution. Second, he demonstrates the metaphysical problems with naturalism and the role of chance in the enterprise of evolution. Third, he contends that evolution and the creationist narrative in Islamic scripture is irresolvable. Given these points, Keller concludes that believing in human evolution takes one outside the fold of Islam (kufr). After reviewing each of these points we argue that his claims are unwarranted because of other possibilities which Keller may have not considered. In effect, we argue that believing in evolution doesn\u27t necessarily or definitively entail kufr