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    2 sovasa]l VOLUME 18 no.2\__) OCTOBER, 2006 THE BULLETIN OF Sayings and Formulas on Manners of Respect in Mosques (Compared with Jewish and Christian Customs) by Ofer Livne-Kafri rom its beginnings Islam was obliged to manifest its own uniqueness in contrast to other religions it recognized as based oon divine revelation, mainly Judaism and Christian. There was a need to form a lear distinction intermsof beliefs, ideolo- sles, social connections, and especially customs and habits.! Tn the framework of this study T ty to shed light on some sayings in the hadith iteratureregardingmosques, which seem to belongtoa very old ayer of hadith, ‘They deal mostly with cus toms and habits of respect in mosques, Some of these traditions are formulated very much tike Tew- ish sayings regarding synagogues (but also concerning the Temple, and Beit Ha-Midrash [a place to study religious matters ike Talmud and Mishna, and also for prayer). Talso looked for parallels to Chris- tian attitudes concerning churches. ‘Asapreliminary study this ismerely schematic presentation of selected customs reflected in sayings and formulas, rather than a study of their cultural and historical backgrounds for instance, in the transition from Jahili, namely, pre-Islamic customs into Islam, ot the internal background of the Jewish and Christian sayings and customs. ‘The sanctity of the mosques de- rives basically from the Koran and the preaching and acting of the prophet ‘SEE MANNERS, PAGE 22. An Apology... Besides the usual excuses, a change in computers (and their operating systems) used in the office where UW is produced resulted in long delays as we sorted out how to transfer files between incompatible systems and printers. The editor offers readers abject apologies for the delays. We hope to be on schedule again for the 2007 issues. -Ed. Annual Meetings — 34 |Book Reviews 36. Contributors & = 39 Credits a [DDLE EAST MEDIEVALISTS In This Issue Manners of Respect. 21 in Mosques Ideas, Methods, Issues: 26 Humanism and Oriental Studies Bektashi Tekke 31 of Melanit MANNERS, FROM PAGE 21. agape Al-‘Usur al-Wusta The Bulletin of Middle East Medievalists Volume 18, Number 2 + October, 2006 ‘Muhammad; later on the mosques appeared also in different religious, social and even political connections.3 Traditions that re- quire respectful treatment of the mosque ‘on the part of the visitor emerged out of the need to give it an air of sanctity such as befits a focus of spiritual importance.+ A setof sayings and rules were formulated in ‘order to establish the uniqueness of the -mosque and to distinguish it from wordly matters and secular places, the worst of which were considered to be the markets, as a symbol of utmost impurity. Editor: Fred M. Donner Associate Editors: Katherine ang (Member News), Michael G. Morony (Book Reviews), Donald Whitcomb (Archaeology) Editorial and Production Assis ‘Aram Shahin Atha ipl een Al Casey Me ‘sera of Chap 58 ta Sth Soe Cap Te USA Thewewr ed epaiseagenes ecole Many traditions “in respect of ‘mosques’ were preserved in the so-called “canonical collections of hadith’, which might show that they were accepted by ‘orthodox Muslim scholars. For them these were inmany cases eliable traditions traced back to the prophet Muhammad or his companions; I believe that some of them ae indeed very old. Similarity to Jewish or Christian formulas must be very carefully examinedonereasonis he possibilty that similar conditions might have engendered the creation of similar sayings. Some for- bidding traditions came out probably against a real background of disgraceful conduct, like condemning a stray beast in themosque,©or behaving ina loud manner (lke laughing).7 It was said about the caliph ‘Umar b.al-Khatab that he built a yard beside the mosque of Medina and Said: “Whoever wants to recite verses of Poety oF to aise his voce, let him go out to this yard”.® The prohibition of making the mosque a place for marketing Cape appears repeatedly in ater period) a peared out ofreality!© in which there was cating inthe mosques, talking (and talking inaload manne: bingingasimals ise Tit was probably inappropriate con. dios inchuchestatcauedte Quine Council in Constantinople (691 A.D.) to Issue canons that prohibited eating. in churches, seling food there, or bringing animals into them.12 In a similar manner wwe find, for example Jewish saying, “Synagogues are not tobe treated in light. ‘mindedness; one should not eat in them, nor should he drink in them... and one should not enter there in hot days {for shelter] from the sun, nor in rainy days because of the rain... and they are to be ‘enero Me at Maeva tee eh Mee ‘toes or ane ose sabe at Seen Gig Ot nce ewe POSTS eatin mer Hoe fr A as cd bach or Ou te Sp S90 MG 1, Cpr © 26 Mie at Matin A ade East Moderate sores siorry Rep meni open ha ad sn ‘tier nerd aye fe sy tan ‘elttetaenecmstpnd erection Seesanerantarewrtemaens potatenereciaeunieee Peace Somerset Saale nar ancoatray nee Bees eres eine porestemamebae ster Sareea ertacsotce Prien ura Deparment of ey, Un tea Wa ah Uo ce rin ghey, Det Maat Unto St has Re YT A Send em np Sean: Sean ho epi Sennett Stsecolep a1 Quen Nene CFO USA tem is Dee 308) Ue 8 tipo OCG SA om enter Henny Water Dene Hy, Oa ay Ste ‘ery en MAK Ato) @01 USA tm eps enter Suan A ow epee to, Scat, npn MA 160 .A Gam expen. 307) Al-“Usur al-Wusta 18.2 + October 2006 ‘swept and be sprinkled with water, so that weeds will not grow there”.!3 ‘A basic demand was to keep the holy mosques clean. A tradition attributed to Anas b. Malik, a companion of the Prophet Muhammad, says: “Whoever sweeps a certain mosque, itis (for him) as if he made a raid withthe messenger of God..."!4 A similar saying on Anas? be- half promises even a greater reward.!5 ‘Another tradition attributed to the prophet says: “Whoever takes a filthy thing out of the mosque, God will build forhimahouse inparadise;”1© or:“... when you come into the mosque, look at your shoes; whoever finds there anything lethim rub it"! ? This tradition relates to a case in which Muhammad removed his shoes after it was noticed by Jibril that some impure thing was attached to it. This comes within the discussion by MJ. Kisteronthedifference between the ritual of Muslims and that of the Jews concerning shoes.!8 ‘There are similar Jewish sayings: “One must not enter the Temple Mount with his staf, shoes, money belt,or the dirt on his feet, nor may {the Temple Mount] be used as & shortcut, and a minori ad mains, spitting is Prohibited there}."!9 Some ofthese prohi- bitions arealso-appliedto the synagogue 20 Some Muslim traditions that reflect the need to preserve the purity of the mosque ‘command that if someone finds a louse on his clothing while being in the mosque he ought to throw it outZ1 One should also conceal his mucus,2 and not spit inthe mosque.25 There are also Jewish sayings Against spitting on the Temple Mount or in the synagogue.24 ‘As Pedersen noted, “The daily salats, which in themselves could be per- formed elswhere, became especially meri forious when they were performed in mosques,” and “there are even hadiths which condemn private salats.”2> There was also a recommendation and prefer- ence to praying in the synagogue over Praying at home, among which, “whoso: ‘ever has a synagogue in his town, and he doesnot enter to pray there, is called abad neighbour.”26 In this respect there is a special reward for the steps of one who ‘g0es to the mosque from his house,27 and there is a saying concerning women com- Al-Usur al-Wusta 18.2 + October 2006 23 ing tothe synagogues in order to get the “steps reward.’?8 Tt was also meritorious to cleave to the mosque, to be the first 0 ‘come and the last to leave 1t29 as it was according to a Jewish saying regarding the synagogue, 30 Wehaveadduced hereaselection of traditions on respectful conduct that should be followed in mosques that appear mainly in formulas or sayings. They are sometimes very similar to Jewish and Chris- tian sayings and decrees. But do they con- stitute a borrowing from Jewish and Chris- tian sources? On the one hand we know of widespread absorption of materials from the ahl al-kitab that was recognized and partly confirmed by Muslim scholars. This ‘was especially accepted when it concerned traditions transmitted by Jews and Chris- tians converted to Islam, and when there was no fear of influence on beliefs and customs of Muslims.3! Indeed, there was a felt need to form a clear distinction be- tween Islam on the one hand, and Judaism and Christianity on the other hand. An important observationismadeby Menahem. Kister speaking about one of the trends to ‘keep such a distinction which “evidences a clear desire on the part of early Islam for self-definition, as well as a concern over the presence of Jewish influencesand prac- tices among its earliest believers. Itshould bee recalled that Islam developed in the shadow of Judaism, among Arabs. who ‘maintained extremely close relations with Jews and their religion (especially the Ansan)” Theauthoralsorefersto the influ- tence of the Ansar regarding the introdue- tion of Jewish customs into Islam 52 In fact, despite the opposition to such things, itsometimes happened that a Muslim cus- tom seems to reflect a Jewish origin. 33 Concerning our issue, such eus- toms of respect in the mosque could have ‘emerged independently of the Jewish and the Christian traditions, Nevertheless 1 ‘would not exclude the possibility of influ- ence caused by contact with Jews and Christians, not only in the lands occupied by the Arabs, but even before the con ‘quests. Mosques were important institu- tions already inthe lifetime of the prophet Muhammad and the need to create a spe- cial attitude of respect for mosques seems to have arisen very early. If some of our ‘traditions are indeed that old, the influence of converted Jews oreven the Ansar could have been at work, at least during the first stage. The borrowing by Muslims (not necessarily converted) who observed the customs of Jews and Christian is not to be excluded as well. The Christian traditions quoted above are from 691 A.D., but I did not find additional traditions ofthat sort. It seems to me thatthe phrasing ofthe formu- Jas concerning the mosques reflects more closeness to the Jewish traditions. Because this is a preliminary study, the evidence was introduced in schematic manner; there is still aneed for further study of the historical background, the transition from Jahil, pre-Islamic cus- toms into Islam, and the internal back- ‘ground of the Jewish and Christian sayings and customs. Although the results are still incomplete, we can say that the traditions ‘on customs of respect for synagogues, churches, and mosques reflect a similar ‘cultural background, and they most prob- ably are witness to knowledge shared amongithe different groups and their schol- ars. The similarity of the chosen themes and the formulas that express them seem to Endnotes: 1. The need for such a distinction is extensively studied by MJ. Kister in his article ““Do Not Assimilate Yourselves... La tashabbahi..", Jerusalem Studies in Arabic and Islan 12 (1989): 321-353 (notice, e.g. the important defi jons inp. 324); see also Menahem Kister’s ‘Appendix’ to this article, especially the general observations in pp. 354-355. Muslim scholars had to take a stand when enormous amounts of Jewish and Christian materials were absorbed by Muslims; cf. Kister’s study “hadith ‘an bat ior ila wwa-la-haraja’.” Israel Oriental Studies 2 (1972): 215-239, where he discusses at length the whole question of absorbing Jewish and Christian ideas and conduct into the Muslim system of values. See also H. Lazarus-Yafeh, “Some Halachic Differences between Judaism and Islam,” Tarbiz 52 (1982): 207-225 (in Hebrew), 2. On some of such ‘customs of respect’ in the Temple Mount and in the synagoges see The Hebrew Encyclopedia, “Beit-Knesset,” Vol.8, p. 625. On‘a competition’ between the synagoge and Belt Ha-Midrash see tid... 626.Cf.M. Kister, ‘Appendix’ (note | above), . 360 on “The internal dynamic which one expects to find in Judaism calls for equating the laws of the synagogues with those ofthe “Temple.” Ci. J. Pedersen, "Masdjid,” EI? , vol. 6 (1991), p. 655, “In Medina after a journey, the Prophet went at once to the mosque and performed two rak‘as, a custom which was imitated by others and became the rule. In this respect, the mosque played a part in public worship similar to that of the Ka‘ba in Mecca at an earlier date and the Rabba sactuary in T3'i.” 3. J. Pedersen, ibid., pp. 644-677. 4, See e.., ibid., pp. 654-655. 5, See eg. Abi al-Ma‘alial- Musharraf b, al Muraja b Tbrihim al-Maqdisl, Kitab Fada'it Bayt al-Magdis wa-al-Khalil wa-Fadait ‘al-Sham, ed. O. Livne-Kafti (Shfaram, 1995), pp. 288-289. 6. Ahmad b, Hanbal (d. 855), Musnad (Cairo, 1313), vol.2, p. 179, line 12; ‘Abd Allah b. “Abd al-Rahman al-Darimi (d, 869), Sunan al-Darimi (Medina, 1966), vol. 1, p.266,n0. 1408; Ibn Maja (d. 886) Suntan Cairo, 1951-1952), vol. 1, pp. 252; Abu Dawid (4, 889), ‘Sunan Abi Dawid (Cairo, 1950-1951), vol. 1,p. 128, no. 473; ef. Mundhirial-Targhib wa-al-Tarhib min al-Hadith al Sharif (Beirut, 1968), vol. 1, p.203; Muhammad b. “Abd Allah l-Zarkash, ‘lam al-Sajid bi-Ahkdm al- Masjid (Cairo, 1385), p. 324; Tonal-Muraja (note § above), p.301, no. 486. CF. tbid.,p. 304, no. 495; cf. Tbn Maja, Sunan, vol. 1,p. 252; Ahmad b. Hanbal, Musnad, ol. 5. 360, line 11; p. 361. 24 Al‘Usural-Wusta 18.2 + October 2006 7 Tbnal-Murajj (note 5 above), p. 300, no, 480, CF. an anecdote on the Koran comimietator Muqatil b. Sulayman (4.768) who rebuked the rough loud manner of a beduin near the Dome of the Rock in Jerusalem (Ibn al-Murajjé (note 5 above}, p. 229, no. 338; Abu Bakr Muhammad b. Ahmad AI-Wasit, Fada’ al-Bayt al-Mugaddas, ed. 1. Hasson [Jerusalem, 1978], no. 140. 8. Ibnal-Muraja (note 5 above), p. 281, no. 429; Malik b. Anas (d. 795), al-Muwatia’ (Cairo, 1951), vol. 1, p. 175, n0. 98. CF al Zarkashi, I'lam al-Sajd (note 6 above), pp. 322-323. 9. Abt al-Fath al-Dajjani, Jawahir al-Qala’id fi Fada'it al Masajid, ed. M. Perlman, Israel Oriental Studies 3 (1973), p. 287. 10, Pedersen," Masdjid” (note 2 above), p. 655. CF. Malik b. Anas, al-Muwatta’ (note 8 above), vol. 1, p. 174, n0. 92. 11, Pedersen, “Masdjid” (note 2 above), ibid. 12. See Philip Schutf and Henri Wace, eds., A Select Library ofthe Nicene and Post Nicene Fathers, 2nd series, vol. 14 (New York, 1900), pp. 398-399; 403, Cf. Constance Head, Justinian I of Byzantium (London, 1972), pp. 68-69. 13. Talmud Bavli Mgilla 28b; cf. The Hebrew Encyclopedia, “Beit-Knesset” (note 2 above), p. 626, lines 17-30. 14. Ibn al-Muraja (note 5 above), p. 275, no. 413. 15. bid,,no. 415; cf. Shams al-Din al-Dhahabi, Kitab Mizdn al- tidal fi Nagd al-Rijal (Cairo, 1325), vol. 1, p. 414; Abi al-Hasan ‘Alib. Muhammad. “Arraq, Tanzih al-Shari'aal-Marfi‘a‘anal-Ahadith al-Mawdu'a (Cairo, 1373), vol.2,p.116,n0. 104, Thenature Of the sources shows a critical opinion among scholars of hadith concerning this tradition, 16. Ibn Maja, Sunan (note 6 above), vol. 1, p. 250; alMundhiri, al-Targhib wa-al-Tarhib (note 6 above), vol. 1, p. 198; Muhammad b. Hibin al-Busti, Kitabal-Majrahin (Hyderabad, 1970), vol. 2, . 257; Ibn Hajaral-‘Asqaliqni, Tadhtb al-Tadhib (Heyderabad, 1325. 1327), vo. 6, p. 189 17. See Ton al-Murajja (note 5 above), p.276, no. 418; cf, Ahmiad b. Hanbal, Musnad (note 6 above), Vol. 3, pp- 92, 100, 166, vol. 4, p.4;al-Darimi, Sunan al-Darimt (note 6 above), vol. 1, p. 26; Muslim b.al-Hajjaj (d. 875), Sahih Muslim (Cairo, 1955), vol 1, P. 391 18. Cf. Kister’s discussion in “Do Not Assimilate Yourselves...” (note | above), p. 342, note 73. 19. Talmud Bavli Berakhot 62b, quoted by M. Kister, ‘Appendix’ (note | above), p. 358. Note his remark on the difference between the synagogue and the Temple inthis respect; ef. our note 2 above. 20, See e.g. The Hebrew Encyclopedia, “Belt-Knesset” (note 2 above), p. 625. 21, Ahmad b, Hanbal, Musnad (note 6 above), vo. 5, p. 419; ef. al-Zarkashi,I'lam al-Sajid (note 6 above), p. 313. 22. Ahmad b. Hanbal, Musnad (note 6 above), vol. 1, p. 179. Cf. Mundhiri, al-Targhib wa-al-Tarhib (note 6 above), vol. 1, p. 201; Thn al-Murajj (note 5 above), p. 289, no. 452. 23. AL Mundhiti, al-Targhib wa-al-Tarhib (note 6 above), vo. 1, pp. 199-201; Ibn al-Muraija (note 5 above), p. 290, no. 453, 254; .261, n0. 456, Itwas also prohibited to go into the mosque after eating onion or garlic; see Ahmad b. Hanbal, Musnad (note 6 above), ol 3,p.400:al-Mundhiri, al-Targhib wa-al-Tarhib (note 6 above), vo. 1, p. 223, Cf. al-Tirmidbi (4. 892), Salih al-Tirmidhi (Cairo, 1931-1934), vol. 3, p. 132; Ibn al-Murajja (note 5 above), p. 297, no. 471 24. For instance, Talmud Bavli Berakhot 620. 25. Pedersen, "Masdjid” (note 2 above), p. 655. Cf. al Mundhiti, al-Targhib wa-al-Tarhib (note 6 above), vo. 1, pp. 260-261 26. Talmud Bavli Berakhot 8a 21, Probably in order 10 encourage people to pray in the mosques (and with the public) rather than at home. See Tha al-Muralja (note 5 above), p.295, no. 464. Sce also ibid. p. 285, no. 441; al-Mundhiri, al-Targhib wa-al-Tarhib (note 6 above), vol. 1. p.206. See also Tonal-Murajji,p.277,n0.420; Ahmad’. Hanbal, Musnad (note 6above), vol.4,p. 157, line 24;al-Mundhiri,al-Targhi wa-al-Tarhib, vol. 1, pp. 206-207. 28, Masakhiot Kianot, Sofrim, 1818. 29, See eg. Ibn al-Muraja (note $ above), p. 288, no. 450 (in contrast with the markets, the symbol of the unworthy worldly life). 30. Talmud Bavli Sukka, 28a 31. Cf. Kiste, “hadith: ‘an bani isr’'ila wa-ta-haraja” (note | above), especially p. 239, 32. Menahem Kister (above, note 1), p. 354; and ibid, note 2, referring to M.J. Kister and Menahem Kister, "On the Jews of Arabia = Notes." Tarbiz 48 (1979), p. 240 (in Hebrew). 33. Cf, O. Livne-Kafri quoting Kister in “The Muslim Traditions ‘in Praise of Jerusalem’ (Fada’il al-Quds): Diversity and Complexity,” AnnaliS8 (1998), pp. 171-172.s regards the Jewish origin of the custom Khitamal-qur’an (the completionof the reading of the Koran); see there, Kister's important observations. Al“Usur al-Wusta 18.2 + October 2006 25 The Bruce D. Craig Prize for Mamluk Studies ‘The Prize Committee is pleased to announce that Zayde G. Antrim (Ph.D., Harvard University) has been named the recipient of the 2005 Bruce D. Craig Prize for Mamluk Studies for her dissertation: “Place and Belonging in Medieval Syria, 6th/12th to 8th/14th Centuries” ‘The Committee was impressed by Antrim’s exhaustive use of various genres of sources to study the formation ofa medieval Syrian “sense of place.” She broke new ground in developing a paradigm in Mamluk studies for an indigenous and contemporary understanding of “place” and, specifically, the creation of a Syrian identity. The Committee believes that her work will find a place not only in Mamluk studies but elso world systems theory/elobalizaton studies and a variety of other disciplines suchas poitcal/ social/intellectua history, art and architectural history, geography, and archaeology. ‘The Bruce D. Craig Prize, carrying a cash award of $1,000, is given annually by Mamluk Studies Review for the best

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