Publication: Mushaf Utman en al-Ándalus y el Magreb a través de las crónicas musulmanas: estudio y análisis de estas fuentes
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2018-03-13
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Universidad Complutense de Madrid
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Abstract
Las escasas fuentes antiguas acerca de la presencia de Muṣḥaf ‘Uṯmān en al-Ádalus y el Magreb, los debates acerca de su autenticidad y destapar el verdadero papel que jugó este manuscrito en cada orilla del mediterráneo me llevaron a emprender la investigación de esta tesis del manuscrito más famoso del Corán, aquel Libro que se heredaban en al-Ándalus y el Magreb los Emires, los Califas, y los soberanos ostentándolo como reliquia sagrada tanto en los actos religiosos como en las campañas militares buscando su bendicón y su protección, y que tuvo en el periodo de seis siglos tanta influencia social, religiosa y geopolítica como pocas reliquias han tenido a lo largo de la historia de la humanidad. Tras consultar una amplia bibliografía y estudios al respecto, he observado una aparente falta de síntesis de las crónicas medievales así como unas verdaderas lagunas en el análisis de las cadenas de transmisión por lo que pretendo con esta tesis, a través de una profunda investigación de las fuentes, a la vez empírica y exhaustiva, probar con una lectura comparada de los textos de los cronistas medievales que mencionaron Muṣḥaf ‘Uṯmān que la elevación de esta reliquia al rango de mito auténticamente vivido y adoptado como objeto de veneración y de creencia religiosa en el seno de pueblos y dinastías de al-Ándalus y el Magreb mantuvo a lo largo de los siglos y a manos de numerosos soberanos su carácter sacro y su aspecto protector, aunque su uso se intrumentalizó tanto como talismán que como símbolo de legitimización y de cohesión social. Para ello, y aportando mediante los textos escritos a través de los siglos los numerosos detalles de los relatos alrededor de Muṣḥaf ‘Uṯmān en dos tierras cercanas como son al-Ándalus y el Magreb, se quiere demostrar la hipótesis expuesta anteriormente buscando las referencias antiguas sobre la presencia de la copia de Muṣḥaf ‘Uṯmān en al-Ándalus y el Magreb, mencionando los textos árabes de aquellas originales y traducirlos al castellano, analizarlas en cuanto a la dicotomía de la cadena de transmisión entre emisor y transmisor, y aportando la novedad de aquellas fuentes antiguas no referenciadas o no recogidas por los autores contemporáneos. Cogiendo como autores contemporáneos base a cuatro referencias que abordaron con amplia bibliografía la presencia de Muṣḥaf ‘Uṯmān en al-Ándalus y el Magreb, como son BENNISON, Amira K.; BOUAYED, Mahmoud Agha; BURESI, Pascal y AL-SAYYID, Ṣaḥar ‘Abd al-‘Azīz Sālim, se ha elaborado la cadena de transmisión de las fuentes, según un análisis crítico y comparativo de las menciones, con el fin de catalogar a los cronistas antiguos entre emisores y recepctores e intentar revelar aquellas menciones originales. Para ello, se ha delimitado una lista de 21 cronistas medievales que, después de una exhaustiva investigación bibliográfica, se puede afirmar que son las las referencias base antiguas (entre emisores y aquellos transmisores que no sólo transmitieron sino que aportaron y modificaron algunos puntos de aquellos textos originales) y por ello se han estudiado sus menciones en los diferentes periodos por los que pasó este manuscrito: la Córdoba Omeya, la Córdoba de los Reinos Taifas, la Córdoba de los Almorávides, Marrakech de los Almohades; Tlemcen de los Ziyánidas y Fez de los Mariníes. Adicionalmente, se pretende averiguar si las menciones de cronistas emisores y transmisores fueron todas recogidas por los historiadores e investigadores contemporáneos o existen algunas no mencionadas por omisión u olvido...
The limited old sources regarding the presence of ‘Uṯmān’s Muṣḥaf in al-Ándalus and the Maghreb, the debates around its authenticity and to reveal the real paper that had this manuscript in each side of the Mediterranean sea took me to start the investigation of this thesis on the most famous Coran’s manuscript, that book which inherited in al-Ándalus and the Maghreb the Emires, the Caliphes and the sovereigners boasting it of as a sacred relic, both in religious acts and military campaigns looking for its blessing and protection, and that had in the period of six centuries so mucho social, religious and geopolitical influence as had very few relics during the human history. After consulting a very wide bibliography and studies related with this point, I observed a clear gap of synthesis of the medieval chronicle and real omission in the analysis of the transmission chains for what I pretend with this Thesis, through a deep investigation of sources, both empirical and exhaustive to prove, with a comparative reading of medieval chroniclers’s texts that mentioned ‘Uṯmān’s Muṣḥaf, that elevating this relic to the rank of myth authentically lived and adopted as object of veneration and religious belief within people and dynasties of al-Ándalus and the Maghreb maintained during centuries and on sovereigners hands its character sacred and protector, although its use had been exploited as a talisman and a symbol of legitimization and social cohesion. For that, and providing by written texts through the centuries the large details of chronicles around ‘Uṯmān’s Muṣḥaf in both lands al-Ándalus and the Maghreb, I pretend demonstrate the hypothesis exposed before looking for the old references on the presence of the copy of ‘Uṯmān’s Muṣḥaf in al-Ándalus and the Maghreb, mentioning the arab texts in those original and translating them to Spanish, analyzing the dichotomy of the transmission chain, between emitter and transmitter, providing news of those old sources not registred or classified by contemporary authors. Taking as basic contemporary authors four references that dealed with a large bibliography of the presence of the presence of ‘Uṯmān’s Muṣḥaf in al-Ándalus and the Maghreb, as BENNISON, Amira K.; BOUAYED, Mahmoud Agha; BURESI, Pascal y AL-SAYYID, Ṣaḥar ‘Abd al-‘Azīz Sālim, I hace constructed a transmission chain of sources, according to a chritical analysis and comparative of the mentions, with the aim of catalogate the scholars between emitters and transmitters. For that I have delimited a list of 21 medieval scholars and chroniclers who, after a en exhaustive bibliography, I can confirm that they are the basic old references (between emitters and transmitters who nor only transmitted but they brought new points and modified others of these original texts) and for that I studied theis mentions in differents periods that this manuscript passed through: Cordoba of Umayyads; Cordoba of taifas; Cordoba of the Almoravids; Marrakech of Almohads; Tlemcen of Ziyyanids and Fez of Marinids. Aditionnaly, I pretend to figure out if the mentions of scholars, emitters and transmitters, have been exhaustively catalogated and registered by modern historians and researchers or otherwise some mentions have been not mentioned...
The limited old sources regarding the presence of ‘Uṯmān’s Muṣḥaf in al-Ándalus and the Maghreb, the debates around its authenticity and to reveal the real paper that had this manuscript in each side of the Mediterranean sea took me to start the investigation of this thesis on the most famous Coran’s manuscript, that book which inherited in al-Ándalus and the Maghreb the Emires, the Caliphes and the sovereigners boasting it of as a sacred relic, both in religious acts and military campaigns looking for its blessing and protection, and that had in the period of six centuries so mucho social, religious and geopolitical influence as had very few relics during the human history. After consulting a very wide bibliography and studies related with this point, I observed a clear gap of synthesis of the medieval chronicle and real omission in the analysis of the transmission chains for what I pretend with this Thesis, through a deep investigation of sources, both empirical and exhaustive to prove, with a comparative reading of medieval chroniclers’s texts that mentioned ‘Uṯmān’s Muṣḥaf, that elevating this relic to the rank of myth authentically lived and adopted as object of veneration and religious belief within people and dynasties of al-Ándalus and the Maghreb maintained during centuries and on sovereigners hands its character sacred and protector, although its use had been exploited as a talisman and a symbol of legitimization and social cohesion. For that, and providing by written texts through the centuries the large details of chronicles around ‘Uṯmān’s Muṣḥaf in both lands al-Ándalus and the Maghreb, I pretend demonstrate the hypothesis exposed before looking for the old references on the presence of the copy of ‘Uṯmān’s Muṣḥaf in al-Ándalus and the Maghreb, mentioning the arab texts in those original and translating them to Spanish, analyzing the dichotomy of the transmission chain, between emitter and transmitter, providing news of those old sources not registred or classified by contemporary authors. Taking as basic contemporary authors four references that dealed with a large bibliography of the presence of the presence of ‘Uṯmān’s Muṣḥaf in al-Ándalus and the Maghreb, as BENNISON, Amira K.; BOUAYED, Mahmoud Agha; BURESI, Pascal y AL-SAYYID, Ṣaḥar ‘Abd al-‘Azīz Sālim, I hace constructed a transmission chain of sources, according to a chritical analysis and comparative of the mentions, with the aim of catalogate the scholars between emitters and transmitters. For that I have delimited a list of 21 medieval scholars and chroniclers who, after a en exhaustive bibliography, I can confirm that they are the basic old references (between emitters and transmitters who nor only transmitted but they brought new points and modified others of these original texts) and for that I studied theis mentions in differents periods that this manuscript passed through: Cordoba of Umayyads; Cordoba of taifas; Cordoba of the Almoravids; Marrakech of Almohads; Tlemcen of Ziyyanids and Fez of Marinids. Aditionnaly, I pretend to figure out if the mentions of scholars, emitters and transmitters, have been exhaustively catalogated and registered by modern historians and researchers or otherwise some mentions have been not mentioned...
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Tesis inédita de la Universidad Complutense de Madrid, Facultad de Filología, leída el 21-09-2017