Literatura académica sobre el tema "Juda Ḥayyûj"

Tulisan ini menunjukkan bahwa tradisi, jaringan sosial budaya, ideologi, dan kepentingan membentuk cara pandang terhadap pengetahuan, termasuk pengetahuan tentang qirā’āt sab‘ah. Az-Zamakhsyarī (w. 538 H/ 1143) kritis terhadap qirā’āt sab‘ah karena ia berlatar belakang muktazilah yang menilai bahwa sebagianragam bacaan qirā’āt sab‘ah merupakan produk ijtihad ulama. Muktazilah juga beranggapan bahwa tidak semua qiraah merupakan bagian dari Al-Qur’an. AzZamakhsyarī juga berpihak kepada mazhab nahwu Basrah yang memposisikan kaidah bahasa sebagai “hakim” yang menentukan. Jika ada qiraah yang tidak sesuai kaidah, qiraah tersebut dihukumi sebagai qiraah syāż. Di pihak lain, Abū Ḥayyān (w. 745 H/ 1344) membela qirā’āt sab‘ah karena Abū Ḥayyān berlatar belakang Asy‘ariyyah. Aliran teologi ini menilai qirā’āt sab‘ah sebagai qiraah mutawatir sehingga tabu untuk dikritik. Abū Ḥayyān berpihak kepada mazhab nahwu Kufah yang menilai apa pun yang berasal dari ungkapan orang Arab—tak terkecuali qirā’āt sab‘ah—diterima sebagai sumber bahasa, meskipun pada mulanya berbeda dengan kaidah umum

Abstract Menaḥem ben Saruq (Spain, tenth century) is considered to be the first scholar to write a dictionary of Biblical Hebrew - called the Maḥberet - on Spanish soil. His role in the development of Hebrew grammar, however, has not been given pride of place in the scholarly literature. Renewed interest in his theory arose only in the late twentieth century. As some scholars have noted, Menaḥem was the first to reveal the three-consonantal basis of Hebrew roots. This article will continue to establish the basis for this concept, while further elaborating on several emphases in his teaching, especially in the context of the distinction between the radical and the servile letters and their subdivision, which, in our view, led Menaḥem to formulate his root concept. Following our analysis, we note a difference between the ‘lexical root’ concept, by which he arranged the entries in his Maḥberet, and the ‘substantive root’ concept on which he based his innovation. A parallel idea can be seen in the theory of Yusuf Ibn Nūḥ, who set forth the jawhar concept, which means the basic entity of a word on the abstract level (as opposed to a word-based morphology), as Geoffrey Khan has shown. The article concludes with a clarification of the difference between Menaḥem's theory and that of Judah Ḥayyūj. Despite the enormous development made by Menaḥem, he was not able to offer a coherent morphological system, as Ḥayyūj did.

Abstract : The central purpose of this article is to provide a preliminary exploration on epistemological background of the classical Islamic sciences through the investigation on the classification of knowledge. One of the earliest exponent to turn to this problem is Jābir bin Ḥayyān (Geber) (721 - 815 AD), known as the Father of Arabic and – indirectly – Latin Alchemy. Start on describing Jābir’s profile and his significance in Islamic philosophy, this article discusses the classification of knowledge according to him in his book “Kitāb al-Ḥudūd” (Book of Limits), in which he make his own classification of various knowledge. It finally deals with the philosophical basis of the classification and the intellectual perspective of its author.Keywords : Jabir bin Hayyan, classification of knowledge, Islamic philosophy, natural sciences. Abstrak : Artikel ini bertujuan untuk melakukan eksplorasi singkat terkait latar epistemologis dalam pengetahuan Islam klasik melalui analisis terhadap konsep klasifikasi ilmu pengetahuan. Salah satu eksponen awal yang berbicara hal tersebut adalah Jābir bin Ḥayyān (Geber) (721 - 815 M), dikenal sebagai Bapak Ilmu Kimia Arab dan – secara tidak langsung – Eropa-Latin. Diawali dengan penjelasan tentang signifikansi Jābir bin Ḥayyān dalam wacana filsafat Islam, artikel ini mendiskusikan klasifikasi ilmu pengetahuan dalam perspektifnya yang terdapat dalam karyanya, “Kitāb al-Ḥudūd” (Buku tentang Batas-Batas), yang membuat klasifikasi versinya sendiri dari berbagai macam ilmu pengetahuan. Pada akhirnya, tulisan ini juga akan menjelaskan basis filosofis dari klasifikasi tersebut dan perspektif intelektual pembuatnya.Kata-Kata Kunci : Jabir bin Hayyan, klasifikasi pengetahuan, filsafat Islam, ilmu-ilmu alam.

This article looks at the role of formal grammatical analysis in the writings of Moses ibn Chiquitilla; tracing the adoption of triliteralism among grammarians in Iberia. One of the enduring difficulties of recounting a history of the major developments in the study of Hebrew grammar is the patchwork nature of the material available. With the availability of the Firkovitch collection at the Russian National Library (RNL), source material from the 11th-century grammarian, translator, and exegete, Moses ibn Chiquitilla, is now available. Of what little survives of Ibn Chiquitilla’s writings, a large portion of his biblical commentary on Psalms is preserved in one manuscript, Evr-Arab. I 3583 alongside smaller portions belonging to other libraries. In this article, I trace the development of debates among grammarians as portrayed in the writings of Ibn Chiquitilla. I reach the conclusion that among the circles of grammarians in Saragossa in the 11th and 12th centuries, Ibn Chiquitilla tends towards the opinions of Judah Ḥayyūj, accepting the theoretical underpinnings of his system of grammar. He rejects any except

La notion de trilitéralité des racines, fortement inspirée par la tradition arabe, a demandé une grande créativité pour être mise en œuvre dans la grammaire hébraïque. Judah Ḥayyuj (Fez, 950 – Cordoue, ca 1000) fit œuvre de pionnier en analysant le comportement des consonnes faibles qui peuvent ne pas être visibles dans certaines formes verbales tout en restant présentes dans la forme théorique de base. Ses travaux ont été poursuivis par Jonah ibn Janaḥ (Cordoue, ca 985/990 – ca 1050) dont les ouvrages, adaptés ou traduits en hébreu, ont permis la diffusion des doctrines grammaticales de l’hébreu en Europe chrétienne et l’adoption définitive de la théorie des racines trilitères. Les dictionnaires des racines sur le modèle du Kitāb al-uṣūl d’Ibn Janaḥ, outil commode pour classer le lexique biblique, devinrent populaires en Provence médiévale. Il restait cependant une difficulté majeure, à savoir les manières d’identifier la racine d’une forme nominale ou verbale complexe. Profiat Duran (Perpignan, < 1360 – ca 1414) fut le premier auteur à insérer dans sa grammaire, le Maˁaseh efod, un chapitre décrivant les différentes méthodes permettant l’identification des racines. Ce passage, adapté ou résumé, fut fréquemment repris par les humanistes chrétiens dans leurs ouvrages linguistiques, et ce jusqu’au XIXe siècle.

Abstract Sefer ha-Maslul (“Book of the Path”) is a Hebrew grammar book in the Samaritan tradition. The book, known in Arabic as Kitāb al-Tawṭiya (“Book of Introduction”), was composed in that language during the first half of the twelfth century and is the earliest and only known surviving Samaritan grammatical work. It was first published by Zeʾev Ben-Haim in his monumental book, The Literary and Oral Tradition of Hebrew and Aramaic amongst the Samaritans. Grammatical terminology is key to understanding the theory of a grammarian. One can obtain such understanding by tracking a term throughout a work, examining how it is used and whether its usage is consistent. The term ʿiwaḍ (“compensation”) is a central one in Sefer ha-Maslul. In this article I will examine the outlook of its author, the grammarian Abū Isḥāq b. Mārūṯ, as well as the term ʿiwaḍ and its usages. Sefer ha-Maslul was written following the emergence of scientific grammar among Rabbinic, Arab, and Karaite grammarians. Accordingly, I will compare its author’s approach with those of Judah ben David Ḥayyūǧ (a Rabbanite), Ibn Ǧinnī (a Muslim) and Abū l-Farāǧ Hārūn (a Karaite).

La thèse analyse le commentaire du Psaume de Moïse ben Samuel Ha-Kohen Ibn Chiquitilla, né à Cordoue vers le début du XIe siècle. La thèse étudie l'incorporation de l'herméneutique coranique-arabe dans les méthodes exégétiques d'Ibn Chiquitilla et le situe dans le contexte intellectuel de l'époque. N'étant pas une analyse historique, il se demande s'il existe un lien entre l'intérêt herméneutique des grammairiens et des rhéteurs pour la dichotomie forme-sens et la linguistique pragmatique communicative.Il analyse leur introduction dans l'exégèse rabbinique par des exégètes ibériques formant ce qui est devenu la méthode d'exégèse peshat. Ce terme, introuvable chez Ibn Chiquitilla, est sous-entendu par ses méthodes et son intérêt pour la forme et le sens grammaticaux. Nous proposons de suivre la tradition grammaticale arabe selon laquelle Ibn Chiquitilla ne confond pas le sens avec la grammaire ou la syntaxe, mais l'accepte comme faisant partie d'une tradition reçue. Le sens opère dans des domaines distincts de la grammaire, mais les deux sont réunis pour expliquer l'intention derrière le texte. Cette idée est élargie pour inclure la déviation grammaticale et lexicale et/ou le langage figuré. Nous demandons si les origines de ces déviations peuvent être attribuées à l'exégèse rabbinique de la période talmudique ainsi qu'aux idées philosophiques contemporaines de l'Ibérie médiévale et du monde islamique en général. Ce faisant, il essaie de prouver que les exégètes ibériques sont moins sur l'innovation et plus sur l'introduction de nouvelles méthodes d'exégèse dans le judaïsme rabbinique médiéval
He thesis analyses the commentary of the Psalm of Moses ben Samuel Ha-Kohen Ibn Chiquitilla, born in Cordoba around the beginning of the 11th century. The thesis studies the incorporation of Qurʾânic-Arabic hermeneutics in the exegetical methods of Ibn Chiquitilla and situates it in the intellectual context of the time. Not being a historical analysis, it questions whether there is a connection between the hermeneutic interest of grammarians and rhetoricians in the form-meaning dichotomy and communicative pragmatic linguistics It analyses their introduction into rabbinic exegesis by Iberian exegetes forming what has become the peshat method of exegesis. This term, not found in Ibn Chiquitilla, is implied by his methods and his interest in grammatical form and meaning. We propose to follow the Arabic grammatical tradition according to which Ibn Chiquitilla does not confuse meaning with grammar or syntax, but accepts it as part of a received tradition. Meaning operates in separate areas of grammar, but the two come together to explain the intent behind the text. This idea is expanded to include grammatical and lexical deviation and/or figurative language. We ask whether the origins of these deviations can be traced to the rabbinical exegesis of the Talmudic period as well as contemporary philosophical ideas in medieval Iberia and the Islamic world in general. In doing so, we try to prove that Iberian exegetes are less about innovation and more about introducing new methods of exegesis into medieval Rabbinic Judaism