La destrucción de libros por los tradicionistas

This paper is a survey of the destruction of books particularly by traditionists (collectors, transmitters, and critics of hadith) and particularly in the ninth century CE and before, offered as an addendum to Omar Ali de Unzaga’s forthcoming study of book burning in Islam. The destruction of books from distrust of written transmission has been adequately brought out by Michael Cook. What I chiefly add to previous scholarly accounts are some additional examples, a brief consideration of destroying books for the sake of orthodoxy, and a better account of pious reasons for destroying books, which had much to do with distrust not of writing hadith but of teaching it as a temptation to pride and a distraction from weightier things.Este artículo ofrece una panorámica de la destrucción de libros especialmente por parte de los tradicionistas (compiladores, transmisores, críticos del hadiz), especialmente en el siglo IX de la era cristiana y antes, que sirve como una adenda al estudio (en curso de publicación) de Omar Ali de Unzaga sobre la quema de libros en el islam. La destrucción de libros a causa de la desconfianza hacia la transmisión escrita ha sido analizada en profundidad por Michael Cook. Lo que me interesa añadir a la investigación previa son algunos ejemplos adicionales, unas breves consideraciones sobre la destrucción de libros en pro de la ortodoxia, y una mejor presentación de las razones piadosas para destruir libros, razones que tenían mucho que ver con la desconfianza no tanto de poner escrito el hadiz, sino de enseñarlo, en tanto que tentación para caer en la vanidad y distracción de asuntos más importantes

Rapid dispersal of a hydrothermal plume by turbulent mixing

Author Posting. © The Author(s), 2010. This is the author's version of the work. It is posted here by permission of Elsevier B.V. for personal use, not for redistribution. The definitive version was published in Deep Sea Research Part I: Oceanographic Research Papers 57 (2010): 931-945, doi:10.1016/j.dsr.2010.04.010.The water column imprint of the hydrothermal plume observed at the Nibelungen field (8°18' S 13°30' W) is highly variable in space and time. The off-axis location of the site, along the southern boundary of a non-transform ridge offset at the joint between two segments of the southern Mid-Atlantic Ridge, is characterized by complex, rugged topography, and thus favorable for the generation of internal tides, subsequent internal wave breaking, and associated vertical mixing in the water column. We have used towed transects and vertical profiles of stratification, turbidity, and direct current measurements to investigate the strength of turbulent mixing in the vicinity of the vent site and the adjacent rift valley, and its temporal and spatial variability in relation to the plume dispersal. Turbulent diffusivities Kp were calculated from temperature inversions via Thorpe scales. Heightened mixing (compared to open ocean values) was observed in the whole rift valley within an order of Kp around 10-3 m2 s-1. The mixing close to the vent site was even more elevated, with an average of Kp = 4 x 10-2 m2 s-1. The mixing, as well as the flow field, exhibited a strong tidal cycle, with strong currents and mixing at the non-buoyant plume level during ebb flow. Periods of strong mixing were associated with increased internal wave activity and frequent occurrence of turbulent overturns. Additional effects of mixing on plume dispersal include bifurcation of the particle plume, likely as a result of the interplay between the modulated mixing strength and current speed, as well as high frequency internal waves in the effluent plume layer, possibly triggered by the buoyant plume via nonlinear interaction with the elevated background turbulence or penetrative convection.This work was supported by the Priority Program SPP1144 of the Deutsche Forschungsgemeinschaft; this is SPP 1144 contribution number 51. Funding for the ABE team from WHOI was provided by Grant # OE-2006-218 from NOAA's Ocean Exploration Program; funding for the MAPR work was provided by NOAA's Vents Program

Biography of Muhammad ibn Wasi`: from Abu Nu`aym, _Hilyat al-awliya'_.

This is a collection of sayings by and about Muhammad ibn Wasi`, a Muslim renunciant of the early eighth century C.E

Tillier Mathieu, L’invention du cadi. La justice des musulmans, des juifs et des chrétiens aux premiers siècles de l’Islam. Paris, Publications de la Sorbonne, Bibliothèque historique des pays d’Islam, 2017

Melchert Christopher. Tillier Mathieu, L’invention du cadi. La justice des musulmans, des juifs et des chrétiens aux premiers siècles de l’Islam. Paris, Publications de la Sorbonne, Bibliothèque historique des pays d’Islam, 2017. In: Bulletin critique des annales islamologiques, n°32, 2018. pp. 42-43

Sufis, renunciants, and worshippers in Tārīkh Baghdād

Al-Khaṭīb al-Baghdādī (d. Baghdad, 463/1071) adhered to the Shāfiʿi school of law and suffered for his adherence to the Ashʿari school of theology. As a littérateur, he collected amusing stories of misers and spongers. However, his principal importance lies in the fields of hadith and biography. As for hadith, he was a major systematizer; in biography, he left what is usually referred to as Tārīkh Baghdād, a hugely useful dictionary of over 7,000 persons who lived or at least passed through Baghdad. I propose to review those identified as renunciants (zuhhād, nussāk), worshippers (ʿubbād), and Sufis, or at least are associated with famous renunciants, worshippers, and Sufis. A useful list of them was abstracted by Balsam Baṣrī ʿIzzat (2004) from the new edition of Bashshār ʿAwwād Maʿrūf (also 2004), his supervisor, although I would add or subtract some names. It is useful to have them profiled by someone outside the Sufi tradition himself; e.g., so that we read of al-Qushayrī as an Ashʿarī, not a Sufi. Al-Khaṭīb also to some extent documents the continuation of the old renunciant tradition into the Sufi period. However, classical Sufism originated in and spread from Baghdad, and al-Khaṭīb’s heavy dependence on earlier biographers testifies partly to how thoroughly that tradition took over the literature of otherworldly piety