Pub Date : 2021-01-18DOI: 10.1515/9783110713305-005
Philip
This quote suggests that as far as events in al-Andalus and the Maghrib were concerned, Khvāndamīr had nothing to say about the 250 years between the rise of the Marīnids and their conquest of the Almohad capital Marrakesh in 668 H/ 1269 CE and his own time, given the total lack of available books on the subject. And yet, we might expect that Khvāndamīr of all scholars would have had more information at his disposal, as he belonged to an important line of histori-
{"title":"Lost Somewhere in Between? On the Transmission of History from Islamic West to East in Premodern Times: The Case of the Almohad Caliph Abū Yūsuf Yaʿqūb and the Battle of Alarcos","authors":"Philip","doi":"10.1515/9783110713305-005","DOIUrl":"https://doi.org/10.1515/9783110713305-005","url":null,"abstract":"This quote suggests that as far as events in al-Andalus and the Maghrib were concerned, Khvāndamīr had nothing to say about the 250 years between the rise of the Marīnids and their conquest of the Almohad capital Marrakesh in 668 H/ 1269 CE and his own time, given the total lack of available books on the subject. And yet, we might expect that Khvāndamīr of all scholars would have had more information at his disposal, as he belonged to an important line of histori-","PeriodicalId":198010,"journal":{"name":"The Maghrib in the Mashriq","volume":"3 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-01-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114789318","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-01-18DOI: 10.1515/9783110713305-013
Josep Bellver
The aim of the present contribution is to edit and translate the treatise Kitāb alSulūk fī ṭarīq al-qawm (Book on the voyage along the pathway of the spiritual kindred), a short Ṣūfī text extant in one known manuscript, MS Istanbul, Süleymaniye, Hekimoğlu 506, fols. 11v–16r. The manuscript ascribes the text to Yaḥyā b. ʿAbd al-Ḥaqq b. Sabʿīn, a son of the Andalusi philosopher and Ṣūfī Ibn Sabʿīn (d. 669 H/1270 CE), whose name was otherwise unknown. To provide some context, I will summarize the extant information about Ibn Sabʿīn’s life and present the available data about his son. Then, I will summarize the contents of this short treatise and examine its link to the school of Ibn Sabʿīn. And last, I will describe the manuscript on which the edition is based, and provide the edition and translation of this work. The Kitāb al-Sulūk fī ṭarīq al-qawm represents a witness during the early Mamlūk period of the spread of Andalusi intellectual Ṣūfism, particularly in the school of Ibn Sabʿīn, to the Mashriq.
目前贡献的目的是编辑和翻译论文Kitāb alSulūk f ā ṭarīq al-qawm(沿着精神亲属的道路航行的书)，一个简短的Ṣūfī文本存在于一个已知的手稿中，MS伊斯坦布尔，sysleymaniye, Hekimoğlu 506, fols。11 v-16r。手稿将文本归为Yaḥyā b. al . Abd al . -Ḥaqq b. Sab al . sabn，安达卢西哲学家和Ṣūfī Ibn Sab al . sabn n(公元669年/公元1270年)的儿子，他的名字不为人知。为了提供一些背景，我将总结现存的关于伊本·萨卜·扎伊姆生平的信息，并介绍有关他儿子的现有资料。然后，我将总结这篇短文的内容，并考察它与伊本·萨卜·扎伊姆学派的联系。最后，我将描述这个版本所依据的手稿，并提供这个作品的版本和翻译。Kitāb al-Sulūk f ā ṭarīq al-qawm代表了安达卢西知识分子Ṣūfism传播的早期Mamlūk时期的见证，特别是在伊本·萨卜·扎伊恩的学校，到马什里克。
{"title":"The Influence of Andalusi Ṣūfism on the Central Islamicate World: Ibn Sabʿīn’s son and his Kitāb al-Sulūk fī ṭarīq al-qawm","authors":"Josep Bellver","doi":"10.1515/9783110713305-013","DOIUrl":"https://doi.org/10.1515/9783110713305-013","url":null,"abstract":"The aim of the present contribution is to edit and translate the treatise Kitāb alSulūk fī ṭarīq al-qawm (Book on the voyage along the pathway of the spiritual kindred), a short Ṣūfī text extant in one known manuscript, MS Istanbul, Süleymaniye, Hekimoğlu 506, fols. 11v–16r. The manuscript ascribes the text to Yaḥyā b. ʿAbd al-Ḥaqq b. Sabʿīn, a son of the Andalusi philosopher and Ṣūfī Ibn Sabʿīn (d. 669 H/1270 CE), whose name was otherwise unknown. To provide some context, I will summarize the extant information about Ibn Sabʿīn’s life and present the available data about his son. Then, I will summarize the contents of this short treatise and examine its link to the school of Ibn Sabʿīn. And last, I will describe the manuscript on which the edition is based, and provide the edition and translation of this work. The Kitāb al-Sulūk fī ṭarīq al-qawm represents a witness during the early Mamlūk period of the spread of Andalusi intellectual Ṣūfism, particularly in the school of Ibn Sabʿīn, to the Mashriq.","PeriodicalId":198010,"journal":{"name":"The Maghrib in the Mashriq","volume":"23 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-01-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121483091","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-01-18DOI: 10.1515/9783110713305-002
Giovanna Calasso
The classification of the world’s many facets – its territories, populations, languages and history – is one of the fields where the differences between cultures become most evident. Likewise, within a single cultural milieu, such classifications reveal the changes that occur over time in the way of conceiving oneself and others. It is also a field where the need to separate, to establish differences, and thus identities, is continuously held in check by networks of relationships that prove divides wrong, contradicting labels and classifications. The second volume of the New Cambridge History of Islam, entitled The Western Islamic World: Eleventh to Eighteenth Centuries, is a case in point. At first glance, it follows a rather unusual geopolitical structure, including, apart from the predictable first section on “Al-Andalus and North and West Africa (Eleventh to Fifteenth Centuries)”, a second one on Egypt and Syria (11th c. until the Ottoman conquest), as well as a third one on Muslim Anatolia and the Ottoman Empire. It then returns to “North and West Africa (Sixteenth to Eighteenth Centuries)”, and concludes with a chapter dedicated to the “Ottoman Maghreb”. Thus, the label “Western Islamic World”, considered over a period spanning from the 11th century to the 18th century, applies here to a much wider geographical domain than one might expect. However, as can be inferred from Maribel Fierro’s introduction to the volume, the Mediterranean orientation of the political powers and commercial trends, as well as the encounter/clash with Christian Europe, are the main elements binding together geographical areas that are not always strictly “western”. Meanwhile, the regions viewed as the Islamic East – including Iran and Central Asia – were much more profoundly influenced by the encounter/clash with Indian and Chinese civilizations.1 Yet, as observed by the editors of the volume dedicated to The Eastern Islamic World, “crudely severing the lands
{"title":"Constructing the Boundary between Mashriq and Maghrib in Medieval Muslim Sources","authors":"Giovanna Calasso","doi":"10.1515/9783110713305-002","DOIUrl":"https://doi.org/10.1515/9783110713305-002","url":null,"abstract":"The classification of the world’s many facets – its territories, populations, languages and history – is one of the fields where the differences between cultures become most evident. Likewise, within a single cultural milieu, such classifications reveal the changes that occur over time in the way of conceiving oneself and others. It is also a field where the need to separate, to establish differences, and thus identities, is continuously held in check by networks of relationships that prove divides wrong, contradicting labels and classifications. The second volume of the New Cambridge History of Islam, entitled The Western Islamic World: Eleventh to Eighteenth Centuries, is a case in point. At first glance, it follows a rather unusual geopolitical structure, including, apart from the predictable first section on “Al-Andalus and North and West Africa (Eleventh to Fifteenth Centuries)”, a second one on Egypt and Syria (11th c. until the Ottoman conquest), as well as a third one on Muslim Anatolia and the Ottoman Empire. It then returns to “North and West Africa (Sixteenth to Eighteenth Centuries)”, and concludes with a chapter dedicated to the “Ottoman Maghreb”. Thus, the label “Western Islamic World”, considered over a period spanning from the 11th century to the 18th century, applies here to a much wider geographical domain than one might expect. However, as can be inferred from Maribel Fierro’s introduction to the volume, the Mediterranean orientation of the political powers and commercial trends, as well as the encounter/clash with Christian Europe, are the main elements binding together geographical areas that are not always strictly “western”. Meanwhile, the regions viewed as the Islamic East – including Iran and Central Asia – were much more profoundly influenced by the encounter/clash with Indian and Chinese civilizations.1 Yet, as observed by the editors of the volume dedicated to The Eastern Islamic World, “crudely severing the lands","PeriodicalId":198010,"journal":{"name":"The Maghrib in the Mashriq","volume":"69 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-01-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125086209","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-01-18DOI: 10.1515/9783110713305-017
Umberto Bongianino
Abū al-Ḥajjāj Yūsuf Ibn al-Shaykh al-Balawī (527–604 H/1132–1208 CE) was one of the most respected scholars from Almohad Málaga: a prolific author of prose and poetry, a renowned teacher of Arabic literature, grammar, and Islamic jurisprudence, and imām at the congregational mosque of the city. He was also a wealthy and vigorous man: he is recorded to have paid for, and physically contributed to, the erection of 25 mosques and the digging of more than 50 wells in Málaga, in service to the urban community. Before becoming established as a notable in his hometown, however, Ibn al-Shaykh was one of the many Andalusi intellectuals who had travelled to the Mashriq to perform the ḥajj and study under the most prominent scholars of Egypt, Iraq, and Greater Syria. Being a man of action as well as intellect, he fought as a ghāzī against the Castilians under the Almohad caliph al-Manṣūr, and against the Crusaders under Ṣalāḥ al-Dīn (Saladin), thus playing an active role on the two major jihād fronts of the 12th-century Mediterranean.1 During most of the year 562 H/1166-7 CE, Ibn al-Shaykh resided in Alexandria and became a close disciple of the local traditionist Abū Ṭāhir al-Silafī (d. 576 H/ 1180 CE). In his partly autobiographical treatise Kitāb Alif bāʾ li-l-alibbāʾ (“The Book of Alif and Bāʾ for the Discerning”), a pedagogical work completed shortly before his death and dedicated to his son, the Malagan scholar recounts the following anecdote:
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Pub Date : 2021-01-18DOI: 10.1515/9783110713305-006
Maiko Noguchi
The compilation of biographies was one of the most common and important intellectual activities in the premodern world. In Islam, a large number of biographical dictionaries devoted to poets, ʿulamāʾ, aʿyān (notable people), and others have been produced over the centuries and continue to be written even today.1 We can ascertain various things from biographies, not only about the individual being described but also about the particular group(s) of people to which they belonged. As such, many modern studies of medieval biographies have been produced to help further knowledge of aspects of social and intellectual history. However, when researching the life of an individual, we often come across multiple sources. These sources are sometimes contradictory in nature, even though they relate to the same person. In such cases, how should we make sense of the differences between the texts? Which information – if any – should we consider more reliable or plausible? Examining the communication and development or alteration of biographical information over time and space may help us answer these questions, and this paper will do so through a case-study of al-Qāḍī ʿIyāḍ (d. 544 H/1149 CE). Al-Qāḍī ʿIyāḍ was one of the most famous jurists of the Mālikī law-school and a renowned ḥadīth scholar in the medieval Maghrib. His life was included in a number of biographical dictionaries after his death not only in the Islamic West but also in the East, despite the fact that he never made the ḥajj, visited the Mashriq, or had many teachers or students there. This is rather interesting because, although the people of the Mashriq might not have generally shown an interest in someone who had limited involvement with them, a certain
{"title":"Communicating a Biography: A Comparison of the Maghribi-Andalusi and Mashriqi Sources on al-Qāḍī ʿIyāḍ","authors":"Maiko Noguchi","doi":"10.1515/9783110713305-006","DOIUrl":"https://doi.org/10.1515/9783110713305-006","url":null,"abstract":"The compilation of biographies was one of the most common and important intellectual activities in the premodern world. In Islam, a large number of biographical dictionaries devoted to poets, ʿulamāʾ, aʿyān (notable people), and others have been produced over the centuries and continue to be written even today.1 We can ascertain various things from biographies, not only about the individual being described but also about the particular group(s) of people to which they belonged. As such, many modern studies of medieval biographies have been produced to help further knowledge of aspects of social and intellectual history. However, when researching the life of an individual, we often come across multiple sources. These sources are sometimes contradictory in nature, even though they relate to the same person. In such cases, how should we make sense of the differences between the texts? Which information – if any – should we consider more reliable or plausible? Examining the communication and development or alteration of biographical information over time and space may help us answer these questions, and this paper will do so through a case-study of al-Qāḍī ʿIyāḍ (d. 544 H/1149 CE). Al-Qāḍī ʿIyāḍ was one of the most famous jurists of the Mālikī law-school and a renowned ḥadīth scholar in the medieval Maghrib. His life was included in a number of biographical dictionaries after his death not only in the Islamic West but also in the East, despite the fact that he never made the ḥajj, visited the Mashriq, or had many teachers or students there. This is rather interesting because, although the people of the Mashriq might not have generally shown an interest in someone who had limited involvement with them, a certain","PeriodicalId":198010,"journal":{"name":"The Maghrib in the Mashriq","volume":"247 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-01-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130067640","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-01-18DOI: 10.1515/9783110713305-007
C. Adang
Almost anyone who has worked on the history of al-Andalus, whether political, intellectual or religious, will have had occasion to consult the work entitled Jadhwat al-muqtabis by al-Ḥumaydī (d. 488 H/1095 CE), which is one of the main sources for the period prior to the rise of the Party-Kings (mulūk al-ṭawāʾif). This work, a biographical dictionary, contains 988 entries mainly on ḥadīth experts, judges and other legal scholars, poets and literary figures who either were native to al-Andalus or settled there.2 The biographies are preceded by a brief survey of the political history of al-Andalus, starting with the conquest by Ṭāriq b. Ziyād in 92 H/711 CE and ending with the last of the Ḥammūdid rulers in the author’s own days. What distinguishes this work from similar ones, such as Ibn al-Faraḍī’s (d. 403 H/1013 CE) Tārīkh ʿulamāʾ al-Andalus, Ibn Bashkuwāl’s (d. 578 H/1183 CE) Kitāb al-Ṣila and Ibn al-Abbār’s (d. 658 H/1260 CE) al-Takmila li-Kitāb al-Ṣila, is
{"title":"A Majorcan in Baghdad. Al-Ḥumaydī’s Jamʿ bayn al-Ṣaḥīḥayn and Its Reception in the Mashriq","authors":"C. Adang","doi":"10.1515/9783110713305-007","DOIUrl":"https://doi.org/10.1515/9783110713305-007","url":null,"abstract":"Almost anyone who has worked on the history of al-Andalus, whether political, intellectual or religious, will have had occasion to consult the work entitled Jadhwat al-muqtabis by al-Ḥumaydī (d. 488 H/1095 CE), which is one of the main sources for the period prior to the rise of the Party-Kings (mulūk al-ṭawāʾif). This work, a biographical dictionary, contains 988 entries mainly on ḥadīth experts, judges and other legal scholars, poets and literary figures who either were native to al-Andalus or settled there.2 The biographies are preceded by a brief survey of the political history of al-Andalus, starting with the conquest by Ṭāriq b. Ziyād in 92 H/711 CE and ending with the last of the Ḥammūdid rulers in the author’s own days. What distinguishes this work from similar ones, such as Ibn al-Faraḍī’s (d. 403 H/1013 CE) Tārīkh ʿulamāʾ al-Andalus, Ibn Bashkuwāl’s (d. 578 H/1183 CE) Kitāb al-Ṣila and Ibn al-Abbār’s (d. 658 H/1260 CE) al-Takmila li-Kitāb al-Ṣila, is","PeriodicalId":198010,"journal":{"name":"The Maghrib in the Mashriq","volume":"27 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-01-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124911772","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-01-18DOI: 10.1515/9783110713305-014
Kentaro Sato
In Muḥarram 791 H/January 1389 CE, Ibn Khaldūn (732–808 H/1332–1406 CE) was appointed as a professor of ḥadīth at the Ṣarghitmish madrasa in Cairo. He chose to lecture on al-Muwaṭṭaʾ, the famous ḥadīth collection compiled by Mālik ibn Anas (d. 179 H/795 CE). His first lecture, before starting on the body of the text, focused on his isnād and the brief introduction of the author and book. For his autobiography, Ibn Khaldūn reproduced the full text of his first lecture, including his isnād that traces back to the author Mālik.1 Figure 1 is the reconstructed isnād of Ibn Khaldūn based on his lecture text.2 One of the remarkable things in this figure is that it shows only Maghribi3 scholars’ names, and none of Mashriqi scholars’, except the author Mālik. It is true that Ibn Khaldūn was born in Tunis and lived in various cities and towns in al-Maghrib, such as Fez, Granada, and others, until he finally migrated to Cairo around the age of 50. Given that he learned from Maghribi scholars in the early stages of his life and inherited the Maghribi tradition of knowledge, it does not seem so surprising that his isnād does not include any Mashriqi scholars’ names.
在Muḥarram 791 H/公元1389年1月，伊本Khaldūn(公元732-808 H/公元1332-1406年)被任命为开罗Ṣarghitmish madrasa的ḥadīth教授。他选择了al-Muwaṭṭa，这是由Mālik ibn Anas(公元179 H/795 CE)编写的著名的ḥadīth合集。他的第一堂课，在开始正文之前，集中在他的isnād和作者和书的简要介绍。在他的自传中，伊本Khaldūn复制了他第一次演讲的全文，包括他的isnād，可以追溯到作者Mālik.1图1是根据Ibn Khaldūn的讲课文本重建的isnād这张图中值得注意的一点是，它只显示了Maghribi3学者的名字，而没有马什里齐学者的名字，除了作者Mālik。伊本Khaldūn确实出生在突尼斯，住在马格里布的各个城镇，如非斯、格拉纳达等，直到他最终在50岁左右移居开罗。考虑到他早年向马格里布学者学习并继承了马格里布的知识传统，他的isnād没有包括任何马格里布学者的名字也就不足为奇了。
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Pub Date : 2021-01-18DOI: 10.1515/9783110713305-008
Khaoula Trad
Within twenty years of the prophet Muḥammad’s death, Islam fanned out westward,1 beginning with Ifrīqiya2 until reaching the Iberian Peninsula in 92 H/ 711 CE.3 From Kairouan to Fez and on to Córdoba, these lands were to remain strongly interconnected, despite the changes of dynasties and the historical events that would push the two shores of the western Mediterranean to confront one another4 and at times to each consider the other part as the enemy.5 Al-Maghrib al-ifrīqī and al-Maghrib al-andalusī6 formed a nucleus of a geographical, social, cultural and religious convergence. The conquest was not only a territorial and political expansion, but also a specifically religious and ideological one, and so the spread of Islam brought with it the development and flourishing of the Islamic sciences, including ʿulūm al-ḥadīth and in particular the genre of ḥadīth commentaries. In this context, the present contribution intends to shed light on how ḥadīth collections were introduced into the Islamic West, how they were received, how Maghribi scholars dealt with them, and, accordingly, how the Maghrib came to be considered as dār ḥadīth. In addition, I will dedicate a section to the leadership of the Maghrib vis-à-vis the ḥadīth literature dealing with commentaries. As indicated in the title, the central purpose of this study is to highlight the importance of Maghribi ḥadīth commentaries and their impact on the Mashriq. I will take the
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Pub Date : 2021-01-18DOI: 10.1515/9783110713305-001
Maribel Fierro, Mayte Penelas
Are you not unjust in judging us, oh, people of the East? ... Why do they not admire what is good and stop despising what is of value? ... We recite what one of our poets said: “Your merits make us rejoice, Why do you refuse to accept ours? Do not envy us if some stars Shine in our firmament; And, if you have more outstanding feats to be proud of, Do not treat with injustice the few we have”. —Ibn Diḥya (d. 633 H/1235 CE)2
哦，东方的人们，你们这样论断我们，难道不公平吗?…为什么他们不赞美好的东西，停止轻视有价值的东西呢?…我们背诵我们的一位诗人说过的话:“你们的功绩使我们高兴，你们为什么不接受我们的功绩呢?”如果有星星在我们的天空闪耀，不要嫉妒我们;如果你们有更多值得骄傲的功绩，不要不公平地对待我们的少数人。”-伊本Diḥya (d. 633 H/1235 CE
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Pub Date : 2021-01-18DOI: 10.1515/9783110713305-fm
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