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1

Al-Munāǧāt. Filozoficzna modlitwa Šihāb ad-Dīna as-Suhrawardiego

100%

Piątak Ł.

Przegląd Orientalistyczny

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2019

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issue 3-4(271-272)

261-273

EN

Al-Munāǧāt in its two extant versions belongs to the shortest writings of Šihāb ad-Dīn Yaḥyà as-Suhrawardī (1154-1191), the founder of Illuminationist school of Islamic philosophy. The article aims at analyzing the philosophical terminology that this prayer is composed of. It demonstrates how much the terminology agrees with that used in his other works and how the prayer combines some major elements of the thought of As-Suhrawardī in a very concise form. All it is done based on the critical edition of the text as well as Polish translation by the author.

2

The Iconographic Motif of a Griffin and a Hare on the So-called Saracenic-Sicilian Casket from the Wawel Cathedral Treasury in Cracow

100%

Garnczarska M.

Studia Ceranea

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2015

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vol. 5

59-72

EN

The article examines a kind of community of aesthetic tastes that was connecting Arab and Byzantine courtly culture. This community concerned the secular and luxurious works of art. The silver casket, called a Saracenic-Sicilian, from the Wawel Cathedral Treasury in Cracow will serve as the starting point to gain a true appreciation of the complex artistic relationship between the Byzantine Empire and the Islamic world in the Middle Ages. It appears highly probable that the casket was created in the twelfth century. It was published at once after the discovery (8th March 1881) and since then, researchers argue about the place of origin of the box. Some suggest that the casket could be a product of Arabic or Persian art, while others propose either Byzantine or Sicilian workshops. What is more, even an thorough stylistic and iconographic analysis does not allow for an unambiguous resolution of the problem of provenance of the Wawel box. Lack of a resolution suggests that this piece of art was directed to a member of the cosmopolitan elite of – Arabic or Byzantine – court, which took delight in sophisticated and expensive luxury items. It is worth noting that in this case, matter of religion did not play a crucial role. For this reason, the depicted scenes and decorative details have an universal character. In order to present this specific synthesis of Arabic and Byzantine secular art, the motifs of a griffin and a hare, decorating the casket will be considered.

3

Kom el-Dikka 2014: human bones from Area U

72%

Mahler R., Okularczyk U.

Polish Archaeology in the Mediterranean

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2016

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vol. 25

64-86

EN

Archaeological excavations of the medieval Islamic burial ground in the northern part of area U on the Kom el-Dikka site in Egyptian Alexandria, carried out from 2012 to 2014, yielded a total of 98 graves. Of these, 75 contained human skeletal remains. The minimum number of individuals (MNI) was 156. The article presents preliminary studies on this sample. The scope of the investigation was limited, however, owing to the poor state of preservation of the bone material.

4

„Allah nie zesłał żadnej choroby, jak tylko z lekarstwem, a więc leczcie się” – o historii medycyny świata islamu na przełomie VII–XIII wieku

72%

Banaś A.

Studia Orientalne

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2023

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issue 1(25)

135-150

RU

В данной статье рассматривается медицина арабского мира в период ее расцвета от пророка Мухаммеда до начала XIII века и появление европейских исследовательских центров. В золотой век ислама медицина этого периода быстро развивалась. В то время было создано множество терапий и препаратов, применяемых в несколько измененном виде и по сей день. Без них не было бы многих открытий в области болезней, эпидемий, хирургии, анатомии, диетологии, офтальмологии или терапии. В статье ставится задача показать поперечное разделение медицины в исламском мире с VII по XIII век, обозначив наиболее важные достижения в этой области.

EN

This article concerns the medicine of the Arab world during its heyday from the Prophet Muhammad to the beginning of the 13th century and the emergence of European research centers. During the golden age of Islam, the medicine of this period developed rapidly. At that time, many therapies and drugs were created, used in a slightly changed form to this day. Without them, there would not be many discoveries in diseases, epidemics, surgeries, anatomy, dietetics, ophthalmology, or therapies. The article aims to show a cross-sectional division of medicine in the Islamic world from the 7th to the 13th century, outlining the most important achievements in this field.

5

Terracotta oil lamps from the excavation at the Bey 004 site (Beirut, Lebanon)

72%

El Masri M.

Polish Archaeology in the Mediterranean

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2019

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vol. 28(1)

423-459

EN

The excavation of site Bey 004 in the urban center of Beirut was done as part of a major salvage-archaeology operation in the 1990s, in preparation for the redevelopment of the city after the Lebanese Civil War. War destruction had given archaeologists the opportunity to investigate the topography, history and everyday life of Beirut over the millennia since its establishment and before a new city would be built on top of the ruins in the 21st century. Terracotta oil lamps, like tableware, are a sensitive guide to the passage of time and cultures, spanning the ages the 5th century BC through the 9th century AD, from Persia to Islam. The article reviews the assemblage from the Bey 004 site, broken down by a local site typology that reflects major periods of occupation, and relates it to existing typologies of ancient Near Eastern lamps from the Canaanite to the Islamic.

6

Rozumienie życia doczesnego i śmierci w źródłach islamskich – Koranie i hadisach

37%

Stefaniuk T., Domańska K.

Kultura i Wartości

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2013

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issue 6

DE

Im Artikel werden die Grundsätze der islamischen Eschatologie und Soteriologie besprochen, insbesondere das Verständnis des irdischen Lebens und des Todes im Koran und in den Hadithen. Die Quellentexte des Islams bezeichnen Gott als Schöpfer der Welt und den Herrn aller Schöpfung, was wiederum den Glauben an völlige Abhängigkeit des Menschen von Gott bedeutet. Dem Islam zufolge ist der Mensch vor allem Träger der moralischen Tätigkeiten. Er wird nach seinem Tode die Rechenschaft über seine Entscheidungen ablegen, die er in seinem zeitlichen, als vorübergehende Probezeit begriffenen Leben, getroffen hat. Diejenigen Menschen, mit denen Gott zufrieden sein wird, werden mit ewigem Leben in paradiesischen Gärten belohnt, diejenigen dagegen, die Gottes Zorn erregt haben, werden in die Hölle verbannt.

EN

The purpose of the article is the analysis of the foundations of Islamic eschatology and soteriology, and in particular the understanding of life and death in the Koran and the Hadith. Islamic source texts define God as the Creator of the world and the Lord of all creation, which implies absolute faith in humanity’s total dependence on the Almighty. According to the teachings of Islam, humans are primarily subjects of moral actions. As a result, they will be judged on the basis of the choices made during their lifetime, which is understood as the transient trial period. Humans who satisfy God’s wishes will be rewarded with eternal life in the heavenly gardens, while those who fail to comply with the Almighty’s commands will be subject to damnation.

PL

Celem artykułu jest omówienie podstaw islamskiej eschatologii i soteriologii, a szczególnie rozumienia życia doczesnego oraz śmierci w Koranie i hadisach. Teksty źródłowe islamu określają Boga jako Stwórcę świata i Pana wszelkiego stworzenia, co z kolei oznacza wiarę w całkowitą zależność człowieka od Boga. Według islamu człowiek to przede wszystkim podmiot działań moralnych. Zostanie on po swej śmierci rozliczony z wyborów, których dokonał w życiu doczesnym, pojmowanym jako tymczasowy okres próby. Ci ludzie, z których Bóg będzie zadowolony, zostaną wynagrodzeni wiecznym przebywaniem w rajskich ogrodach, tych zaś, na których Bóg będzie zagniewany,obejmie kara Gehenny.

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2 Polish Archaeology in the Mediterranean

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1 El Masri M.

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