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1
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The Motif of the Angel(s) of Death in Islamic Foundational Sources

100%
Prochwicz-Studnicka B.
Verbum Vitae
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2020
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vol. 38
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issue 2
PL
The article aims at presenting the motif of the angel(s) of death in the foundational texts of Islam, i.e. the Quran, and in the Sunnah of the Prophet Muhammad. The scope of the research was limited to the dynamic motifs and therefore involves only the angels who participate in events associated with the time in which a person dies. The first part of the present study provides an overview of the foundational sources of Islam and the second consists of an analysis of the eponymous theme which is featured in them. At the end, an attempt has been made to draw conclusions as far as the conceptual and imagery dimensions of the motif are concerned.
2
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Literary Representation of the Self in Medieval Arabic Autobiographies and the Cultural Barriers to Self‑Cognition: The Literacy Theory Perspective.

100%
Prochwicz-Studnicka B.
Perspektywy Kultury
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2020
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vol. 30
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issue 3
135-150
PL
Artykuł podejmuje problematykę związku pomiędzy wpływem pisma na pro­cesy poznawcze a cechami kultury, w obrębie której przyjęcie pisma nastę­puje. Jako perspektywę badawczą przyjęto klasyczną teorię piśmienności, sprofilowaną wprowadzonymi do niej z czasem modyfikacjami. Zgodnie z nimi zmiana procesów i treści poznawczych następująca pod wpływem pisma nie ma charakteru automatycznego. Każda kultura dysponuje określo­nym zasobem czynników oddziałujących na pismo oraz piśmienność i decy­dujących, w jakim stopniu potencjał pisma zostanie wykorzystany. Celem artykułu jest wskazanie najistotniejszych kulturowych norm i wartości, które – będąc obecne w praktyce społecznej – mogły ograniczyć możliwości oddziały­wania pisma na procesy samopoznawcze, a których konsekwencje obecne są w literackim obrazie „ja” w średniowiecznych arabskich autobiografiach XII– XV wieku. Cechy te określono jako: tradycjonalizm, przewagę świadomości zbiorowej nad indywidualną, akceptację dla hierarchiczności oraz koraniczną wizję granic wolności człowieka.
EN
This article addresses the problems associated with the relationship between the influence of writing on cognitive processes and the features of the cul­ture within which writing appears. Classical literacy theory, with the modi­fications that were introduced over the course of time, was embraced as the research perspective. According to these modifications, the change in the cog­nitive processes and content which occurs under the influence of writing is not automatic. Every culture has at its disposal a specific array of factors which influence writing and literacy and which determine the extent to which the potential of writing will be used. The aim of this article is to demonstrate the most important cultural norms and values which, by being practiced socially, could have limited the influence of writing on self-cognitive pro­cesses-the consequences of such processes can be found in the literary rep­resentation of the self in medieval Arabic autobiographies of the 12th–15th centuries. These features were referred to as traditionalism, the domination of collective awareness over individual awareness, the acceptance of social hierar­chical structure, and a Quranic vision of the limits to man’s freedom.
3
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Literary Representation of the Self in Medieval Arabic Autobiographies and the Cultural Barriers to Self‑Cognition. The Literacy Theory Perspective. Part 2

100%
Prochwicz-Studnicka B.
Perspektywy Kultury
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2020
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vol. 31
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issue 4
109-124
PL
Artykuł podejmuje problematykę związku pomiędzy wpływem pisma na pro­cesy poznawcze a cechami kultury, w obrębie której przyjęcie pisma następuje. Jako perspektywę badawczą przyjęto klasyczną teorię piśmienności, sprofi­lowaną wprowadzonymi do niej z czasem modyfikacjami. Zgodnie z nimi zmiana procesów i treści poznawczych następująca pod wpływem pisma nie ma charakteru automatycznego. Każda kultura dysponuje określonym zaso­bem czynników oddziałujących na pismo oraz piśmienność i decydujących, w jakim stopniu potencjał pisma zostanie wykorzystany. Celem artykułu jest wskazanie najistotniejszych kulturowych norm i wartości, które – będąc obecne w praktyce społecznej – mogły ograniczyć możliwości oddziaływania pisma na procesy samopoznawcze, a których konsekwencje obecne są w lite­rackim obrazie „ja” w średniowiecznych arabskich autobiografiach XII–XV wieku. Cechy te określono jako: tradycjonalizm, przewagę świadomości zbio­rowej nad indywidualną, akceptację dla hierarchiczności oraz koraniczną wizję granic wolności człowieka.
EN
This article addresses the problems associated with the relationship between the influence of writing on cognitive processes and the features of the cul­ture within which writing appears. Classical literacy theory, with the modi­fications that were introduced over the course of time, was embraced as the research perspective. According to these modifications, the change in the cog­nitive processes and content which occurs under the influence of writing is not automatic. Every culture has at its disposal a specific array of factors which influence writing and literacy and which determine the extent to which the potential of writing will be used. The aim of this article is to demonstrate the most important cultural norms and values which, by being practiced socially, could have limited the influence of writing on self-cognitive processes-the consequences of such processes can be found in the literary representation of the self in medieval Arabic autobiographies of the 12th–15th centuries. These features were referred to as traditionalism, the domination of collective aware­ness over individual awareness, the acceptance of social hierarchical structure, and a Quranic vision of the limits to man’s freedom.
4
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Usul al-fi qh. Czym są klasyczne sunnickie „korzenie/podstawy wiedzy o prawie”?

100%
Prochwicz-Studnicka B.
Czasopismo Prawno-Historyczne
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2013
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vol. 65
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issue 1
11-51
EN
Usul al-fi qh is one of the disciplines of fiqh (the science of religious law in Islam), called for simplicity the theory of law, but actually comprising elements – from the Western perspective – of both theory and philosophy of law, theology, logic, epistemology and linguistics. Usul-al-fi qh literature was written until the end of the classical period in the history of Islamic law, i.e. until roughly the 19th century when the world of Islam came into contact on a larger scale with Western civilisation. As a result, Islamic law entered its modern era. The fi rst works on the theory of law (which have not survived or survived only in fragments) were written in the 10th century – at a time when legal practice had already been well established. A stimulus for the emergence of the theory of law most probably came from Iraq where the intellectual traditions of antiquity were still alive, especially Greek philosophical rationalism. It can be claimed that the theory of law developed by combining rationalistic and traditionalistic ideas in Muslim legal thought. Being an embodiment of this merger, the theory of law owed its beginnings to the community of Baghdad jurists gathered around the Shafi ʻte Ibn Surayj (d. 918). In the legal Sunni tradition, the theory of law was meant as a science of the sources of divine laws (rules), bringing order to human reality, and the methods of deriving them from revelation. These were usul – literally meaning ‘roots/foundations’ (of fiqh). They were made up of the revelation included in the Quran and the Sunna of the Prophet Muhammad, as well as a consensus of the mujtahids (ijmaʻ) and the method qiyas (most often understood as an analogy). These were the four basic ‘sources’ of law. There were also the so-called controversial ‘sources’ that were not recognised by all the schools of law but which comprised juristic preference (istihsan), custom (urf) or the principle of blocking actions that might lead to evil (sadd adh-dhara’iʻ). The theory of law was meant to serve the mujtahids (jurists taking up ijtihad or individual juristic effort aimed at deriving a rule for a specifi c case in reliance on the texts of the Quran and Sunna, rules of their interpretation and specifi c methods of juristic reasoning). In interpreting the sense of the texts, the concept of qara’in – contextual indicators – was adopted without, however, developing rules for their identifi cation. For this reason, the theory of law made it practically possible to justify individual views, which were recognized as following from the intention of the revealed texts. Because of the conviction about the divine origins of Islamic law (Shariʻa), a distinctive feature of usul al-fi qh was its embedding in a theological structure with which it made up an organic whole. Moreover, the theory of law was a highly inconsistent discipline because of the selective nature of borrowings from Greek logic and philosophy, adoption of various methods of juristic reasoning, or, fi nally, various fashions of presenting content in individual works. In turn, the common and constant features of this cumulative tradition of usul al-fi qh, which made the discipline a unity,  ollowed from resting the whole legal system on four basic sources of law, developing the concept of abrogation and interpreting the sense of the Quranic and sunnaic utterances. In the early 20th century, with ever stronger voices heard in juristic-theological discourse, advocating the adoption of the rationalistic position, a multitude of proposals were put forward to review the classical theory of usul al-fi qh so that it could be practically used when faced with the needs of modern society.
5
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Wokół teorii Johna R. Skoylesa. Rozważania na temat uprzywilejowania prawej półkuli w procesie czytania na wczesnym etapie rozwoju pisma – przykład pisma arabskiego

100%
Prochwicz-Studnicka B.
Heteroglossia- studia kulturoznawczo-filologiczne
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2022
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issue 13
383-399
EN
The article deals with J.R. Skoyles’s theory of right hemisphere literacy which challenges the paradigm of left hemisphere dominance in the reading process and claims that in the early textual cultures the right hemisphere may have played a dominant role in reading. Applying this theory to Arab-Muslim culture, one would claim that in the early stages of the development of Arabic writing, reading may have been right-hemispheric in nature. The activity of the right hemisphere was related to the direction of writing leftwards. Moreover, Arabic script, whose reading is contextual due to the lack of short vowels, may have involved the right hemisphere to a relatively large extent in its processing and may have fostered the ‘preservation’ of its involvement even after the development of left hemisphere literacy. Finally, the presence of connections between letters in an Arabic word could also stimulate the participation of the right hemisphere in reading. At the same time, the development of left hemisphere literacy, now dominant among native Arab right-handed readers, did not necessarily have to be linked to a change in the direction of writing due to its high status in the culture linking it to the God and His word.
6
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Strój współczesnych muzułmanek w świetle cyberporad prawnych

100%
Prochwicz-Studnicka B.
Perspektywy Kultury
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2023
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vol. 43
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issue 4/2
365-390
EN
The article deals with the issue of women’s dress in contemporary Islamic culture. It aims to answer the question what of dilemmas Muslim women currently face when they wish to remain consistent with their religion, and what suggestions they receive when consulting legal and religious authorities on this issue. Sunni portals offering online legal advice (e-fatwa) were used as a reference point. Six of the most popular portals operating as global platforms for Muslim education were selected. The fatwas on women’s attire available there over the last 20 years were analyzed. The research shows that the vast majority of cybermuftis represent a conservative trend that rejects the possibility of reinterpreting the Qur’an and do not take into account the changing world and the new situations (including personal situations) in which women find themselves. Above all, there is a lack of openness, courage in argumentation and flexibility. The puritanical interpretation applies especially to Islamweb.net, Islamqa.info and Islamway.net, which turn out to be Salafi websites. Their influence can also be seen in the context of the other sites, i.e. Dar-alifta.org, Islamqa.org, Islamonline.net, which also have a strict approach in regard to women’s dress.
PL
Artykuł porusza problem kobiecego ubioru we współczesnej kulturze islamu, a jego celem jest odpowiedź na pytanie, wobec jakich dylematów stają obecnie kobiety muzułmańskie chcące pozostać w zgodzie ze swoją religią i jakie propozycje otrzymują w wyniku konsultacji z autorytetami prawno-religijnymi w tej kwestii. Za punkt odniesienia obrano sunnickie portale internetowe oferujące porady prawne online (e-fatwy). Wybrano sześć najbardziej popularnych portali działających jako globalne platformy edukacji muzułmańskiej. Przeanalizowano obecne tam fatwy dotyczące stroju kobiecego, pochodzące z okresu ostatnich 20 lat. Z przeprowadzonych badań wynika, że zdecydowana większość cybermuftich reprezentuje nurt zachowawczy, który odrzuca możliwość reinterpretacji Koranu i nie bierze pod uwagę zmieniającego się świata i nowych sytuacji (w tym także sytuacji osobistej), w których znalazły się kobiety. Uderza przede wszystkim brak otwartości, odwagi w rozumowaniu i elastyczności. Purytańska interpretacja dotyczy zwłaszcza stron Islamweb.net, Islamqa.info i Islamway.net, które okazują się stronami salafickimi. Ich oddziaływanie widać także w kontekście pozostałych analizowanych stron, tzn. Dar-alifta.org, Islamqa.org, Islamonline.net, które w kwestii ubioru kobiety mają również podejście rygorystyczne.
7
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The Motif of the Angel(s) of Death in Islamic Foundational Sources as an Element of Cultural Diffusion

63%
Prochwicz-Studnicka B., Mrozek A.
Verbum Vitae
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2021
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vol. 39
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issue 4
1233-1261
EN
The article harks back to the publication entitled “The Motif of the Angel(s) of Death in Islamic Foundational Sources” (VV 38/2 [2020]), which was devoted to the analysis of the eponymous theme in the foundational sources of Islam: the Quran and the sunna of the Prophet Muhammad. The purpose of this paper is to examine whether the motif of angel(s) may have been borrowed from two monotheistic traditions that came before. The verification of the thesis that the motif of the angel(s) of death underwent diffusion was carried out in several steps. First, the motif was identified in the textual traditions of Judaism and early Christianity (i.e. sets of texts that were known and, in all likelihood, widespread in the Middle East during the formative period of Islam). As a result of the analysis, most of the themes recognised in the foundational texts of Islam were found. The next step was to identify possible routes of their transmission and percolation into the Islamic tradition and to determine the “ideological demand” for the motif of the angel(s) of death in the burgeoning Islam. Although Jewish and Christian imagery and beliefs about angels are an important (if not the primary) source of influence on Muslim angelology, there was most likely a two-way interaction between the monotheistic traditions, albeit to a limited extent.
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