Sorry, but Muslim scholars did 𝒏𝒐𝒕 write about evolution, let alone natural selection, 1000 yrs before Darwin ...
"A Thousand Years Before Darwin, Islamic Scholars Were Writing About Natural Selection" vice.com/en/article/ep4… via @vice
@shayla__love 's well-meaning article seems to be premised on an equally well-meaning tweet of Prof. Higham, who takes his info from a dubious, albeit peer-reviewed, article published in a journal whose editors didn't know to whom to send it for review
Unfortunately, the Vice and the peer-reviewed articles contain numberous misconceptions that could have been avoided if an Arabist or medievalist were consulted. I’ll focus on three that seem to be persistent on Internet but that originate in the 19th cent (more on that later)...
#1. The 𝐾𝑖𝑡𝑎̄𝑏 𝑎𝑙-𝐻̣𝑎𝑦𝑎𝑤𝑎̄𝑛 (Eng. The Book of Living Things) of al-Jāḥiẓ is not a work zoology or biology. It is a literary bestiary. Jāḥiẓ is a Muʿtazilī theologian and an accomplished belletrist. He wrote his Ḥayawān a compendium of stories, anecdotes, ...
maxims, and poems that organized under the rubric of animals. In terms of genre and content, it resembles, for example, the 𝑃ℎ𝑦𝑠𝑖𝑜𝑙𝑜𝑔𝑢𝑠 and its medieval successors.
#2. The Arabo-Islamic scholars mentioned in these articles are heirs to Hellenistic tradition and ...
its views on nature, much like the medieval scholars of Latin Christendom and Byzantium. Ideas depicted as precursors to Darwin in these articles are, in fact, a part of the reception history of Aristotelian concepts like the “ladder of nature” and ...
the Neoplatonists' “Chain of Being”, which were popular among monotheists at least as early as Philo of Alexandria (fl. 1st cent. BCE). The views of Jāḥiẓ no more resemble Darwin than does, say, those of Thomas Aquinas.
...
#3. The peer-reviewed article contains many howlers that a competent Arabist would spot immediately. Most egregious is the discussion of 𝑚𝑎𝑠𝑘ℎ (المسخ), meaning “metamorphosis”. This idea has more to do with theology than biology...
In fact, it has a qurʾanic pedigree: the Qurʾan speaks of God punishing the wicked – especially Jewish violators of the Sabbath – by transforming them into baser creatures, such as apes and pigs. This has about as much to do with evolution as Kafka’s 𝑀𝑒𝑡𝑎𝑚𝑜𝑟𝑝ℎ𝑜𝑠𝑖𝑠...
For more on this idea of maskh, I recommend Michael Cook's article, "Ibn Qutaybah and the Monkeys" jstor.org/stable/1596085
Many (strained) attempts to connect Darwinian ideas to the luminaries of classical and medieval Arabic literature derive from the fascinating story of the reception of Darwin's writings in the Arab world. On this subject, I strongly recommend:
google.com/books/edition/…
Apologies for all the typos!

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More from @shahanSean

5 Oct
The ḥadīth corpus is in the news folks. Journos keep calling the text in question an 𝘐𝘴𝘭𝘢𝘮𝘪𝘤 hadith (is there any other kind?) .
"Rihanna sparks outrage after using Islamic hadith in lingerie show" middleeasteye.net/news/rihanna-i…
The London-based artist who used the vocal samples has issued an apology.
The clearest line from sample of the original Arabic is:
يَا رَسُولَ اللَّهِ إِنَّا نَقْتُلُ الآنَ فِي الْعَامِ الْوَاحِدِ مِنَ الْمُشْرِكِينَ كَذَا وَكَذَا
"Messenger of God, we already kill in a single year such-and-such number of pagans ..."
(Which is a little weird.)
Read 7 tweets
23 Sep
What a find! 2 lines of Arabic poetry - often cited in Abbasid-era belles lettres as being pre-Islamic and 𝐶ℎ𝑟𝑖𝑠𝑡𝑖𝑎𝑛 - found north of Mt. Arafat near Mecca. It's dated (!) by the inscriber, Abū Jaʿfar ibn Ḥasan al-Hāshimī, to 98 A.H. (716-17 C.E.). Here's what it says..
1) The turning of Sol effaces the new / afnā l-jadīda taqallub aš-šamsī
2) as does its rising where he passed not the night / wa-ṭulūʿuhā min hayṯu lā tamsī
3) Its rising is white, brilliant and pure / ṭulūʿuhā bayḍāʾu ṣāfiyatun
4) Its setting yellow as Yemeni 𝑤𝑎𝑟𝑠 / ġurūbuhā ṣafrāʾu ka-l-warsī
The word 𝑤𝑎𝑟𝑠 = yellow-dye made from a perennial plant, Memecylon tinctorium, cultivated in Yemen. This line has many attestations (albeit w/ slightly different wordings) in Abbasid literature ... Image
Read 8 tweets
12 Sep
This inscription contains an interesting phrase, written سلم أنتم|slm ʾntm. This phrase may be read: silm ʾantum, "You are at peace!" – if so it’s an extremely important attestation to a phrase appearing in treaties attributed to the prophet Muḥammad and his era. Examples...
-Ibn Saʿd's 𝑇̣𝑎𝑏𝑎𝑞𝑎̄𝑡, 1: 238:
The Messenger of God writes to al-Hilāl, ruler of Baḥrayn: silm anta fa-innī ʾaḥmadu ilayka allāh …
-ibid., 1: 240
He writes to Yuḥannah b. Ruʾbah and the chiefs of Aylah:
silm anta fa-innī ʾaḥmadu ilayka allāh …
-ibid., 1: 243-44:
He writes to al-Ḥārith, Masrūḥ, and Nuʿaym ibn ʿAbd Kulāl of Ḥimyar: silm antum mā ʾāmantum bi’llāh wa-rasūlihi …
-Balādhurī, 𝐹𝑢𝑡𝑢̄ℎ̣ 𝑎𝑙-𝑏𝑢𝑙𝑑𝑎̄𝑛, 60
He writes in the letter to the Jews of Maqnā: silm ʾantum fa-ʾinnahu ʾunzila ʿalayya …
Read 5 tweets
9 Sep
The 𝑚𝑖ℎ̣𝑛𝑎ℎ (“inquisition”) instituted by the caliph al-Maʾmūn in 833 CE is a common set piece of Abbasid history, esp. due to its exaltation of Ibn Ḥanbal as a hero of early Sunnism. Lesser known are the other 𝑚𝑖ℎ̣𝑛𝑎ℎs, such as Ghulām Khalīl's against the Ṣūfīs …
This later miḥnah was instigated by a scholar named Ghulām Khalīl (d. 275/888); he became a popular, charismatic preacher of Baghdad and, through his reputation for piety, curried favor with the mother of the Abbasid regent al-Muwaffaq. Through his patroness, named either...
Asḥar or Umm Isḥāq, he wielded considerable influence over Abbasid elites and the masses alike (at least according to the historian Ibn al-Aʿrābī). Word of “the vile teachings (𝑎𝑙-𝑠ℎ𝑎𝑛𝑎̄ʿ𝑎̄𝑡) ” of the Ṣūfīs of Baghdād reached Ghulām Khalīl and, ...
Read 14 tweets
7 Sep
A famous story is told about the Abbasid caliph Hārūn al-Rashīd's meeting with the pietist scholar Fuḍayl ibn ʿIyāḍ while on Ḥajj. Hārūn sought out many scholars—like Sufyān ibn ʿUyaynah and ʿAbd al-Razzāq al-Ṣanʿānī—but only Fuḍayl tried to evade him. But once they met ...
Fuḍayl reproached him for regarding the caliphate as a blessing (niʿmah)—it is rather a tribulation (balāʾ), he says.
Fuḍayl then recounts to the caliph a pious tale about the Umayyad caliph ʿUmar ibn ʿAbd al-ʿAzīz, famed for his piety. When the caliphate fell to him, ʿUmar..
gathered around him three pious scholars to admonish him before he embarked on his rule: Sālim ibn ʿAbdallāh ibn ʿUmar ibn al-Khaṭṭāb, Muḥammad ibn Kaʿb al-Quraẓī, and Rajāʾ ibn Ḥaywah al-Kindī. Each man gave the caliph his somber advice.
Read 8 tweets
4 Sep
Some folks reading this thread saw a "Shii bias" in noticing a textual problem in this or that passage of the Qur'an; however, this is not the case. These are commonplace "textual puzzles" compiled by early scholars of the Qur'an that this Shii literature reacts to. For example..
John Wansbrough in his 𝑄𝑢𝑟'𝑎𝑛𝑖𝑐 𝑆𝑡𝑢𝑑𝑖𝑒𝑠 (1977) brings attention to a passage appended to Muqātil ibn Sulaymān’s (d. 767 CE) 𝑇𝑎𝑓𝑠𝑖̄𝑟 𝑎𝑙-𝑘ℎ𝑎𝑚𝑠𝑖𝑚ʾ𝑎𝑡 𝑎̄𝑦𝑎ℎ, which lists nine problems in total solved in quick fashion by Ibn ʿAbbās ...
And Abū Ḥusayn al-Malaṭī (d. 987) includes a much expanded list from Muqātil on a total of 25 textual problems from the Qurʾan in his 𝑎𝑙-𝑇𝑎𝑛𝑏𝑖̄ℎ 𝑤𝑎-𝑙-𝑟𝑎𝑑𝑑. This sort of literature expands ...
menadoc.bibliothek.uni-halle.de/ssg/content/pa…
Read 12 tweets

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