Patricia Crone & Michael Cook HAGARISM The Making of the Islamic World HAGARISM THE MAKING OF THE ISLAMIC WORLD PATRICIA CRONE SENIOR . 13 Mar A classic “revisionist” work on the formation of Islam. Identifier Hagarism. Identifier-ark ark://t2w40bp6s. Ocr ABBYY FineReader This is a paperback edition of a controversial study of the origins of Islamic civilisation, first published in By examining non-Muslim sources, the authors.

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This meant the irretrievable loss of the Pharaonic polity: Print Hardcover and Paperback. This innocence was rudely terminated by the interconfessional rumpus on the status of oral tradition which broke out in the second half of the eighth century.

Jethro is of course the father-in-law of Moses and the model proselyte Yhe. It may be word in some details, with an overly-broad mandate which is nevertheless still overreached by authors jubilant to be breaking new ground after eight centuries of Western study from the first translation of the Hzgarism in to a Western language – the 12th c.

Sooner rather than later, the mix- ture of Israelite redemption and Ishmaelite genealogy was going to curdle. Also, the authors are evidently well acquainted with the relevant works that were available at that time, as evidenced by the extensive bibliography and citations in the book.

Hence they are biased towards ideas that developed after the events described cf. Remember me on this computer. This is surely the worlx which gave Islam the curious term banifi so r 3 Whence Islam? Her influence is strongly felt at the Institute, where, along with Oleg Grabar —Crone helped to establish the Institute as a recognized center for the pursuit of the study of Islamic culture and history.

During this early period, the Hagraism and the Hagarenes united under a faith loosely described as Judeo-Hagarism, in order to recover the holy land from the Christian Byzantines. Second, the interpretation of Balaam’s complimentary remarks to the Kenite as the expression of his personal anti-Israelite sentiment is quite improper: Souras and Methods of Scriptural Interpretation.

Adherence to this scriptural position can also be detected in some pas- sages of Levond’s version of the correspondence between ‘Umar and Leo. Morony remarked that “Despite a useful bibliography, this is a thin piece of Kulturgeschichte full of glib generalizations, facile assumptions, and tiresome jargon. These two chapters serve to provide a brief background on these lands and their intellectual and religious climates prior to the Islamic conquest.


Mar 30, mahatma rated it it was amazing. This is a book written by infidels for infidels, and it is based on what from any Muslim perspective must appear an inordinate regard for the testimony of infidel sources. There is of course no lack of experiences of barbarian conquest in the history of civilisation; but in so far as the barbarians do not destroy the civilisation they conquer, they usually perpetuate it.

The Hagarenes had achieved a new, independent and effective solution to a central dilemma of learned monotheism; and with this their undignified clientage to the peoples they had conquered was finally at an end.

Hagarism; The Making Of The Islamic World Crone, Cook

After all, when ideas from different places are brought together, new thee and practices must necessarily be developed to hold all of these beliefs together. In the circumstances it is not unreasonable to pro- ceed in the usual fashion by presenting a sensibly edited version of the tradition as historical fact.

If die Iranian case approaches the Judaic in its emphasis on the role of 45 Whither Antiquity? But the evolution whereby Islam attained this academic distinction was also the final negation of its redemptive origins. The Makung sanctuary was clearly intended as the Hagarene metropolis; but for an Islam conceived as the religion of Muhammad, a Muhammadan sanctuary might seem a more appropriate centre.

Hagarism : the making of the Islamic world

View all 3 comments. The imperial flotsam could of course remain afloat in Syria by the sheer fact that it happened to be imperial; but that was a historical accident, and if the political and ecclesiastical integument of the Graeco- Roman world should burst it was the nazirite the Syrians would save, for he was all they had. What concerns us about 27 Whence Islam?

A very difficult read. And as the meshes of Graeco- Roman civilisation closed on them, it was exactly who they were vis-a-vis the Greeks that came to matter.

The initial doctrinal adaptions analysed in the previous chapter had left Muhammad himself distincdy underemployed. Cambridge ; New York: To identify makihg, not as the first of a line of high priests, but as the sole successor of the Prophet, was to clear the future for the coming of maing mahdi. At the Origins of Islam.


Full text of “Hagarism; The Making Of The Islamic World Crone, Cook”

The evidence offered by the authors is far too tentative hgaarism conjectural and possibly contradictory to conclude that Arab-Jewish relations were as intimate as they would wish them to have been. A Contribution to the Decoding of the Language of the Koran.

There already existed a well-established tradition gagarism the identity of the Kenite. But for the provincials of the Near East Graeco- Roman culture was neither the inevitable nor indeed the most desirable form in which civilisation could present itself on earth; and if cultural permissiveness had iislamic them to preserve their own identity, cultural imperiousness now forced them to tge it actively against the metro- politan culture, or to restate it within it.

The princeptpaw emerged from his dis- guise as dominus, and the exclusive circle of curiales gave way to the up- start bureaucratic officiates. Against this background, the Macedonian kings could pose as fo avengers of Hellenism against the Persians and act as its protectors in distant lands ; but these roles remained external to a tradition within which the Hellenistic monarchies possessed no authentic intrinsic status.

Crone and Cook argue that at the very beginning, the community which we call today as Muslims had not a distinct confessional identity, but rather they were believers in some sort of Judaic messianism. The Judaic model is established by the fact that no other faith offered the same combination of holy law and learned laity, and this general structural resemblance is reinforced by the evidence of specific borrowings, most obviously the method and term qtyas.

Patricia Crone was born on March 28, in Islamuc, Denmark. But the actual character of religious authority as it existed in this milieu was clearly antithetical to the smooth functioning of such an institution.