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Introduction

Introduction © Koninklijke Brill NV, Leiden, 2011 DOI: 10.1163/156852711X562272 Numen 58 (2011) 153–156 brill.nl/nu Introduction Andrew Rippin Department of History, University of Victoria Victoria BC V8W3P4, Canada arippin@uvic.ca The invitation to contribute to a special double issue of this journal on the theme of “Cultural Memory and the Study of Islam” clearly struck a chord with scholars in the field, given the enthusiastic response I received to the invitation. When one contemplates the subject seriously, it is apparent that memory is absolutely central to the structures of Islam, and the analysis which the conceptual tool of “cultural memory” provokes seems particularly fruitful in this field of study. Numerous thoughts arise immediately, including some of the “hot button” topics in the discipline today: the biblical background to Qur ʾ anic narratives, the Hijāzī origins of Islam, the pilgrimage to the Abrahamic Ka ʿ ba, the massacre at Karbala, the authority of the prophetic sunna, the notions of fitna, ridda, mih ̣ na , and jāhiliyya — all these are apparent ways in which cultural memory has facilitated the formation, continuance and development of the Muslim community from earliest times down until today. Jan Assmann has brought cultural memory to the http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Numen Brill

Introduction

Numen , Volume 58 (2-3): 153 – Jan 1, 2011

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Publisher
Brill
Copyright
© 2011 Koninklijke Brill NV, Leiden, The Netherlands
ISSN
0029-5973
eISSN
1568-5276
DOI
10.1163/156852711X562272
Publisher site
See Article on Publisher Site

Abstract

© Koninklijke Brill NV, Leiden, 2011 DOI: 10.1163/156852711X562272 Numen 58 (2011) 153–156 brill.nl/nu Introduction Andrew Rippin Department of History, University of Victoria Victoria BC V8W3P4, Canada arippin@uvic.ca The invitation to contribute to a special double issue of this journal on the theme of “Cultural Memory and the Study of Islam” clearly struck a chord with scholars in the field, given the enthusiastic response I received to the invitation. When one contemplates the subject seriously, it is apparent that memory is absolutely central to the structures of Islam, and the analysis which the conceptual tool of “cultural memory” provokes seems particularly fruitful in this field of study. Numerous thoughts arise immediately, including some of the “hot button” topics in the discipline today: the biblical background to Qur ʾ anic narratives, the Hijāzī origins of Islam, the pilgrimage to the Abrahamic Ka ʿ ba, the massacre at Karbala, the authority of the prophetic sunna, the notions of fitna, ridda, mih ̣ na , and jāhiliyya — all these are apparent ways in which cultural memory has facilitated the formation, continuance and development of the Muslim community from earliest times down until today. Jan Assmann has brought cultural memory to the

Journal

NumenBrill

Published: Jan 1, 2011

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