Pub Date : 2020-12-30DOI: 10.3989/ALQANTARA.2020.015
Fernando Rodríguez-Mediano
Pedro Rodriguez Campomanes, Count of Campomanes, was one of the most prominent figures of Spanish Enlightenment. One of his main intellectual interests was that of the Arabic erudition. We know many things about the great institutional projects in which Campomanes was involved, linked, for example, with his role as Director of the Real Academia de la Historia, but lesser is known about other aspects linked with his relationship with Arabic erudition: how did he learn Arabic, how much did he know about the Orientalist tradition... This paper studies how Campomanes learnt Arabic, throught the analysis of documents from his own personal archive, and other manuscripts from the Biblioteca Nacional de Espana regarding one of Campomanes’ colleagues, Jose Carbonel y Fogasa. Campomanes and Carbonel studied Arabic with the maronite monk Miguel Casiri and their documents provide an unique material, not only for the study of Arabic and other foreign languages in the 18th century, but also for the history of European Orientalism.
佩德罗·罗德里格斯·坎波马内斯，坎波马内斯伯爵，是西班牙启蒙运动中最杰出的人物之一。他的主要学术兴趣之一是对阿拉伯语的博学。我们对坎波马内斯参与的那些伟大的机构计划有很多了解，例如，与他作为皇家历史学院(Real Academia de la Historia)院长的角色有关，但对他与阿拉伯博学之间关系的其他方面知之甚少:他是如何学习阿拉伯语的，他对东方主义传统了解多少……本文通过分析Campomanes个人档案中的文件，以及来自西班牙国家图书馆的关于Campomanes的一位同事Jose Carbonel y Fogasa的其他手稿，研究Campomanes如何学习阿拉伯语。Campomanes和Carbonel与马龙派僧侣Miguel Casiri一起学习阿拉伯语，他们的文件不仅为18世纪阿拉伯语和其他外语的研究提供了独特的材料，而且为欧洲东方主义的历史提供了材料。
{"title":"Cómo aprendió árabe Campomanes: sobre el aprendizaje de lenguas orientales en la Ilustración española","authors":"Fernando Rodríguez-Mediano","doi":"10.3989/ALQANTARA.2020.015","DOIUrl":"https://doi.org/10.3989/ALQANTARA.2020.015","url":null,"abstract":"Pedro Rodriguez Campomanes, Count of Campomanes, was one of the most prominent figures of Spanish Enlightenment. One of his main intellectual interests was that of the Arabic erudition. We know many things about the great institutional projects in which Campomanes was involved, linked, for example, with his role as Director of the Real Academia de la Historia, but lesser is known about other aspects linked with his relationship with Arabic erudition: how did he learn Arabic, how much did he know about the Orientalist tradition... This paper studies how Campomanes learnt Arabic, throught the analysis of documents from his own personal archive, and other manuscripts from the Biblioteca Nacional de Espana regarding one of Campomanes’ colleagues, Jose Carbonel y Fogasa. Campomanes and Carbonel studied Arabic with the maronite monk Miguel Casiri and their documents provide an unique material, not only for the study of Arabic and other foreign languages in the 18th century, but also for the history of European Orientalism.","PeriodicalId":44299,"journal":{"name":"AL-QANTARA","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2020-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88181444","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-09-24DOI: 10.3989/ALQANTARA.2020.006
R. P. Pérez García
This paper aims to analyse the enslavement of Moriscos from the Alpujarras during the initial months of the war of Grenade. This research is based on unknown historical records of the Archivo General de Simancas, which include a rich information about this issue. Other local and notarial sources treasured in several andalussian archives are also used in order to study the kingdom of Granada as a slave market during 1569-1571. These historical sources let to study the exports of Morisco slaves to the main cities of the Guadalquivir valley during these years.
{"title":"La guerra y la esclavización de los moriscos de las Alpujarras (enero a abril de 1569): el reino de Granada como mercado coyuntural de esclavos","authors":"R. P. Pérez García","doi":"10.3989/ALQANTARA.2020.006","DOIUrl":"https://doi.org/10.3989/ALQANTARA.2020.006","url":null,"abstract":"This paper aims to analyse the enslavement of Moriscos from the Alpujarras during the initial months of the war of Grenade. This research is based on unknown historical records of the Archivo General de Simancas, which include a rich information about this issue. Other local and notarial sources treasured in several andalussian archives are also used in order to study the kingdom of Granada as a slave market during 1569-1571. These historical sources let to study the exports of Morisco slaves to the main cities of the Guadalquivir valley during these years.","PeriodicalId":44299,"journal":{"name":"AL-QANTARA","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2020-09-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72694722","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-09-24DOI: 10.3989/ALQANTARA.2020.008
Saeideh Sayari, Mohd Zufri bin Mamat, Maisarah Bint Hasbullah
The concept of the divine form of human being has been mentioned in various descriptions in the three largest Abrahamic religions. The Judeo-Christian traditional approach to Imago Dei (The Image of God) holds three major perspectives: substantive, functional , and relational . Ibn ‘Arabī, as a Muslim thinker and mystic, explained this concept through the concept of mirror and two other concepts, namely the ‘Perfect Man’ and God’s vicegerency. He considered the divine form of human being as a mirror through which God manifests Himself. This paper provides a comprehensive overview of Ibn ‘Arabī’s interpretation in light of Judeo-Christian approaches. Ibn ‘Arabī’s explanation includes three approaches. Through the concept of perfect man, Ibn ‘Arabī’s explanation approaches the substantive interpretation, and through the concept of vicegerency, he reveals the functional interpretation. The paper recognizes a relational interpretation of the divine form through some contradictory explanations which can be found in his books. This survey of his explanation also sheds much light on aspects of his anthropological perspective.
{"title":"Imago Dei: la perspectiva de Ibn ʻArabī a la luz de la tradición judeocristiana","authors":"Saeideh Sayari, Mohd Zufri bin Mamat, Maisarah Bint Hasbullah","doi":"10.3989/ALQANTARA.2020.008","DOIUrl":"https://doi.org/10.3989/ALQANTARA.2020.008","url":null,"abstract":"The concept of the divine form of human being has been mentioned in various descriptions in the three largest Abrahamic religions. The Judeo-Christian traditional approach to Imago Dei (The Image of God) holds three major perspectives: substantive, functional , and relational . Ibn ‘Arabī, as a Muslim thinker and mystic, explained this concept through the concept of mirror and two other concepts, namely the ‘Perfect Man’ and God’s vicegerency. He considered the divine form of human being as a mirror through which God manifests Himself. This paper provides a comprehensive overview of Ibn ‘Arabī’s interpretation in light of Judeo-Christian approaches. Ibn ‘Arabī’s explanation includes three approaches. Through the concept of perfect man, Ibn ‘Arabī’s explanation approaches the substantive interpretation, and through the concept of vicegerency, he reveals the functional interpretation. The paper recognizes a relational interpretation of the divine form through some contradictory explanations which can be found in his books. This survey of his explanation also sheds much light on aspects of his anthropological perspective.","PeriodicalId":44299,"journal":{"name":"AL-QANTARA","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2020-09-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82474468","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-09-24DOI: 10.3989/ALQANTARA.2020.005
Mustapha Jaouhari
The Rabat manuscript, BNRM, 87-Q, is a unique copy of Kitāb al-burṣān wa-l-‘urjān wa-l-‘umyān wa-l-ḥūlān written by the Basrian al-Jāḥiẓ (d. 255/869). It was used for the two known critical editions of this text (1972, 1982). Their confrontation with the manuscript reveals their merits and their limits. The codicological and paleographical examination of the manuscript allows us to consider it as an Andalusian book production and to suggest an approximate dating of the end of the 4th/10th or even of the beginning of the 5th/11th century. The identification of one of its first possessors is an additional argument for this dating and localization. These elements make this document a rare witness to the dissemination of some writings of al-Jāḥiẓ in al-Andalus.
{"title":"L’unicum d’al-Burṣān wa l-‘urǧān d’al-Ǧāḥiẓ: Essai de datation d’un manuscrit andalou","authors":"Mustapha Jaouhari","doi":"10.3989/ALQANTARA.2020.005","DOIUrl":"https://doi.org/10.3989/ALQANTARA.2020.005","url":null,"abstract":"The Rabat manuscript, BNRM, 87-Q, is a unique copy of Kitāb al-burṣān wa-l-‘urjān wa-l-‘umyān wa-l-ḥūlān written by the Basrian al-Jāḥiẓ (d. 255/869). It was used for the two known critical editions of this text (1972, 1982). Their confrontation with the manuscript reveals their merits and their limits. The codicological and paleographical examination of the manuscript allows us to consider it as an Andalusian book production and to suggest an approximate dating of the end of the 4th/10th or even of the beginning of the 5th/11th century. The identification of one of its first possessors is an additional argument for this dating and localization. These elements make this document a rare witness to the dissemination of some writings of al-Jāḥiẓ in al-Andalus.","PeriodicalId":44299,"journal":{"name":"AL-QANTARA","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2020-09-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82425287","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-09-24DOI: 10.3989/ALQANTARA.2020.001
Claude Addas
espanol[fr] Deux chaines d’affiliation (silsila) d’un genre specifique font leur apparition dans le monde musulman, a la toute fin du VI/XIIe siecle, en Orient (Mesopotamie) d’une part et en Occident (Maroc), d’autre part: l’une designee dans les sources sous le label de silsilat al-muṣāfaḥa, l’autre sous celui de silsilat al-mushābaka. Repertoriees, le plus souvent, dans les ouvrages relevant de la litterature prosopographique au sens large, les « chaines » en question, qui se sont rapidement disseminees a travers tout le dār al-islām, se rapportent a un rituel specifique perpetuant, de generation en generation, un contact physique avec le Prophete. Largement repandues dans le milieu des oulemas, elles sont assimilees, a l’epoque ottomane, a des ḥadīths musalsalāt, des « traditions enchainees ». EnglishIn the latest years of the 6th/12th century, two chains of affiliation (silsila) of a distinctive kind make their appearance in the Muslim world, in the East (Mesopotamia) on one hand, and in the West (Morocco) on the other: the first is referred to in the sources as silsilat al-muṣāfaḥa, the second as silsilat al-mushābaka. These ‘chains’, mentioned mostly in works pertaining to the genre of prosopographic literature in the largest sense, experienced a broad and rapid expansion throughout the dār al-islām. They are linked to a specific ritual aimed at perpetuating, across generations, a physical contact with the Prophet. Widespread among the ʿulamāʾ, they become conflated with the musalsalāt ḥadīths, or ‘chained traditions’, during the Ottoman era.
•博[fr]所属两个频道(silsila)具体某种难以进入穆斯林世界中,完成了整个第VI / 12世纪,在西方(一方面Mesopotamie)和东方航空(摩洛哥)之一,另一方面:designee源列在标签中silsilat al-muṣfaāḥa下,对方即silsilat al-mushā巴卡。Repertoriees著作中,最常见的是,属于广义的文学prosopographique«»频道、disseminees发生的问题,迅速穿过了整个al-isl dārām perpetuant具体涉及了一种仪式,generation generation,身体接触的预言性。校内广为repandues回教,则师,当时的奥斯曼帝国,aḥīhrt musalsal专案的«āt、传统enchainees»。EnglishIn the最新6 / 12 years of the century, two,今后of (silsila属性)of a kind make their独特的表象下,in the Muslim world in the East (Mesopotamia) on one hand, and in the West》(on the other Morocco)来源:the first is the所指as silsilat al-muṣfaāḥa, the second as silsilat al-mushā巴卡。in These‘chains’、,都极度works of prosopographic sondage geochimique to the类文学in the你最大的sense》a broad and rapid的扩张情况》(dār al-islām。They are挂钩to a特定ritual对at perpetuating、跨越年代人的体格with the Prophet接触了。Widespread做儿子ʿ乌兰āʾ,they成为conflated with the musalsal tāḥīhrt专案,但是‘renferme traditions’,奥斯曼during the era。
{"title":"Entre musalsal et silsila, une frontière ténue: Le cas de la muṣāfaḥa et de la mushābaka","authors":"Claude Addas","doi":"10.3989/ALQANTARA.2020.001","DOIUrl":"https://doi.org/10.3989/ALQANTARA.2020.001","url":null,"abstract":"espanol[fr] Deux chaines d’affiliation (silsila) d’un genre specifique font leur apparition dans le monde musulman, a la toute fin du VI/XIIe siecle, en Orient (Mesopotamie) d’une part et en Occident (Maroc), d’autre part: l’une designee dans les sources sous le label de silsilat al-muṣāfaḥa, l’autre sous celui de silsilat al-mushābaka. Repertoriees, le plus souvent, dans les ouvrages relevant de la litterature prosopographique au sens large, les « chaines » en question, qui se sont rapidement disseminees a travers tout le dār al-islām, se rapportent a un rituel specifique perpetuant, de generation en generation, un contact physique avec le Prophete. Largement repandues dans le milieu des oulemas, elles sont assimilees, a l’epoque ottomane, a des ḥadīths musalsalāt, des « traditions enchainees ». EnglishIn the latest years of the 6th/12th century, two chains of affiliation (silsila) of a distinctive kind make their appearance in the Muslim world, in the East (Mesopotamia) on one hand, and in the West (Morocco) on the other: the first is referred to in the sources as silsilat al-muṣāfaḥa, the second as silsilat al-mushābaka. These ‘chains’, mentioned mostly in works pertaining to the genre of prosopographic literature in the largest sense, experienced a broad and rapid expansion throughout the dār al-islām. They are linked to a specific ritual aimed at perpetuating, across generations, a physical contact with the Prophet. Widespread among the ʿulamāʾ, they become conflated with the musalsalāt ḥadīths, or ‘chained traditions’, during the Ottoman era.","PeriodicalId":44299,"journal":{"name":"AL-QANTARA","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2020-09-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82370310","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-09-24DOI: 10.3989/ALQANTARA.2020.002
Juan Pablo Arias Torres
espanolEntre las peculiaridades graficas que presenta el T 235, el celebre Alcoran en letra de cristianos de la Biblioteca de Castilla La Mancha, se encuentra el uso de la abreviatura alh. para traducir el termino Allāh. Examinadas las distintas tecnicas usadas en otros manuscritos en caracteres latinos salidos de la mano de las distintas comunidades islamicas hispanas entre los siglos XVI y XVII a tal fin, que van desde la no traduccion al equivalente acunado (Dios) pasando por el prestamo puro mediante distintas transcripciones (alla, allla, alla., a lla, a lla, A lla, Alah, allah, allah, Allah), proponemos una interpretacion de la citada abreviatura en terminos de traduccion intersemiotica, como reduccion a una simple forma visual que pretende mantener en el texto de llegada la ficcion de conservar mediante caracteres latinos el termino Allāh en su forma original en grafia arabe. EnglishAmong the graphic peculiarities that the manuscript T 235 presents, the famous Alcoran in letter of the Christians kept in the Library of Castilla-La Mancha (Spain), it is noticeable the use of the abbreviation alh. to translate the term Allāh. Examined the different techniques used to that end in other manuscripts in Latin characters coming from the different Hispanic Islamic communities between the 16th and 17th centuries, ranging from non-translation to the equivalent coined (God) and through the loan with different transcripts (alla, allla, alla., a lla, a lla, A lla, Alah, allah, allah, Allah), we propose an interpretation of the aforementioned abbreviation in terms of intersemiotic translation, i.e. as a reduction to a simple visual form that aims to keep in the Spanish version the fiction of retaining the term Allāh in its original form in Arabic spelling by means of Latin characters.
在卡斯蒂利亚拉曼查图书馆(Biblioteca de Castilla la Mancha)著名的基督教字母Alcoran的图形特色中，有缩写alh的使用。翻译他最终Allāh。手稿中使用各种tecnicas审查其他罗马字母最酷的西班牙语社区的手islamicas 16世纪和17世纪之间为此,从不翻译当量acunado(上帝)途经prestamo纯通过不同的文字记录(真主安拉,allla、到位。涵盖的学科,涵盖的学科,涵盖的学科,Alah真主,真主,真主上述缩写)建议,在术语。翻译intersemiotica落差,例如一个简单的视觉企图保持文本的方式抵达ficcion保护通过拉丁字符结束了Allāh在阿拉伯grafia原来的形状。EnglishAmong the graphic peculiarities that the manuscript T 235代表,the cedefop Alcoran in给of the基督徒维持着in the Library of卡斯蒂利亚(西班牙),it is noticeable the use of the abbreviation alh。to translate the Allāh。研究了在16和17世纪不同的西班牙伊斯兰社区的拉丁字符的其他手稿中使用的不同技术，从非翻译到等同的(上帝)，并通过不同的抄本(真主安拉，真主安拉，真主安拉)。涵盖的学科,涵盖的学科,涵盖的学科,Alah真主,真主,真主)、we propose an interpretation of the aforementioned abbreviation in terms of intersemiotic英文,即视觉作为减少行为的form that区域to keep in the…the低俗小说版本of retaining一原始Allāh in its form in Arabic spelling by means of Latin characters。
{"title":"Traducir al Uno: de la palabra a la imagen","authors":"Juan Pablo Arias Torres","doi":"10.3989/ALQANTARA.2020.002","DOIUrl":"https://doi.org/10.3989/ALQANTARA.2020.002","url":null,"abstract":"espanolEntre las peculiaridades graficas que presenta el T 235, el celebre Alcoran en letra de cristianos de la Biblioteca de Castilla La Mancha, se encuentra el uso de la abreviatura alh. para traducir el termino Allāh. Examinadas las distintas tecnicas usadas en otros manuscritos en caracteres latinos salidos de la mano de las distintas comunidades islamicas hispanas entre los siglos XVI y XVII a tal fin, que van desde la no traduccion al equivalente acunado (Dios) pasando por el prestamo puro mediante distintas transcripciones (alla, allla, alla., a lla, a lla, A lla, Alah, allah, allah, Allah), proponemos una interpretacion de la citada abreviatura en terminos de traduccion intersemiotica, como reduccion a una simple forma visual que pretende mantener en el texto de llegada la ficcion de conservar mediante caracteres latinos el termino Allāh en su forma original en grafia arabe. EnglishAmong the graphic peculiarities that the manuscript T 235 presents, the famous Alcoran in letter of the Christians kept in the Library of Castilla-La Mancha (Spain), it is noticeable the use of the abbreviation alh. to translate the term Allāh. Examined the different techniques used to that end in other manuscripts in Latin characters coming from the different Hispanic Islamic communities between the 16th and 17th centuries, ranging from non-translation to the equivalent coined (God) and through the loan with different transcripts (alla, allla, alla., a lla, a lla, A lla, Alah, allah, allah, Allah), we propose an interpretation of the aforementioned abbreviation in terms of intersemiotic translation, i.e. as a reduction to a simple visual form that aims to keep in the Spanish version the fiction of retaining the term Allāh in its original form in Arabic spelling by means of Latin characters.","PeriodicalId":44299,"journal":{"name":"AL-QANTARA","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2020-09-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83832657","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-09-24DOI: 10.3989/ALQANTARA.2020.007
Roser Puig
There are two versions of the sarrājiyya instrument (fourteenth-century). This paper studies the simple version, editing and translating the manuscript Cairo, Dār al-kutub, mīqāt, 291, and analyzes how and when its use is recommended as well as its relationship with the shakkāziyya plate of the Andalusian astronomer al-Zarqālī (Azarquiel) (eleventh-century).
{"title":"La versión simple del instrumento al-sarrāŷiyya: comentarios textuales y técnicos","authors":"Roser Puig","doi":"10.3989/ALQANTARA.2020.007","DOIUrl":"https://doi.org/10.3989/ALQANTARA.2020.007","url":null,"abstract":"There are two versions of the sarrājiyya instrument (fourteenth-century). This paper studies the simple version, editing and translating the manuscript Cairo, Dār al-kutub, mīqāt, 291, and analyzes how and when its use is recommended as well as its relationship with the shakkāziyya plate of the Andalusian astronomer al-Zarqālī (Azarquiel) (eleventh-century).","PeriodicalId":44299,"journal":{"name":"AL-QANTARA","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2020-09-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72824939","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-09-24DOI: 10.3989/ALQANTARA.2020.003
C. Barceló
This research focuses on the paintings preserved on an unusual element: a raft of water for irrigation in Bedar (Almeria, Spain). Along with an Arabic text that dates the painting, one can see two four-legged animals perhaps representing a hunting scene and an ornamental top. It also preserves other highly degraded graphic signs that it has not been possible to fully decipher. As until now its chronology has not been determined, in this study, I have followed the usual method in Arabic epigraphy: to draw the visible strokes and then to restore the missing or very obliterated parts of the painting. We can say that the raft and the elements that compose it were built in that rural area under Caliph al-Ḥakam II rule in the year 355/966. As a result of this study, the value of this outstanding document of Andalusian popular culture is highlighted: a pool of similar size to those that have been found in other sites of the Caliphate period. It is urgent to proceed to a professional excavation of the monument.
{"title":"Pintura califal de Bédar (Almería, 355/966)","authors":"C. Barceló","doi":"10.3989/ALQANTARA.2020.003","DOIUrl":"https://doi.org/10.3989/ALQANTARA.2020.003","url":null,"abstract":"This research focuses on the paintings preserved on an unusual element: a raft of water for irrigation in Bedar (Almeria, Spain). Along with an Arabic text that dates the painting, one can see two four-legged animals perhaps representing a hunting scene and an ornamental top. It also preserves other highly degraded graphic signs that it has not been possible to fully decipher. As until now its chronology has not been determined, in this study, I have followed the usual method in Arabic epigraphy: to draw the visible strokes and then to restore the missing or very obliterated parts of the painting. We can say that the raft and the elements that compose it were built in that rural area under Caliph al-Ḥakam II rule in the year 355/966. As a result of this study, the value of this outstanding document of Andalusian popular culture is highlighted: a pool of similar size to those that have been found in other sites of the Caliphate period. It is urgent to proceed to a professional excavation of the monument.","PeriodicalId":44299,"journal":{"name":"AL-QANTARA","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2020-09-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73589562","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-04-17DOI: 10.3989/alqantara.2019.010
María del Carmen Jiménez Roldán
This work has two main objectives: first, to know the main structural and functional characteristics of funduq; secondly, observe the structural and functional evolution that these spaces underwent inside and outside the Islamic territory. For this we will use the available archaeological information that will be complemented with some data from the written documentation. We will know the classic funduq, a square or rectangular building, with a central patio and one or several floors, dedicated to the lower blocks and warehouses and the superior ones to accommodation for travelers/merchants. From this building we will find two variations. On the one hand, the fondaco, a space leased or donated by the Muslim authorities to the Christian communities of merchants that met all needs (religious, social and economic). And on the other, alhondiga, an institution with specific functions for storing and collecting taxes on certain merchandise.
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Pub Date : 2020-04-17DOI: 10.3989/alqantara.2019.011
M. Kacimi
This article studies the ideological identity of the authors of the Rasā’il Ikhwān al-Ṣafā’ and addresses the question of the authorship of the other works attributed to the Brethren of Purity (al-Risāla al-jāmi‘a and Jāmi‘at aljāmi‘a). Based on these theosophical works, it provides new evidence for the authors’ political stance against the Abbasid state and confirms their Shii inclination and opposition to the Abbasid caliphs of their time. These findings highlight the Ikhwān’s involvement in political activities through preaching the end of the “state of evil” (dawlat ahl al-sharr) and the beginning of the “state of good” (dawlat ahl al-khayr). It also contributes to the debate on the Ikhwān’s relation to other political opposition movements against the Abbasid reign and their links to the Shii states (Qarmatians, Buyids and Fatimids).
本文研究了《拉斯伊尔Ikhwān al-Ṣafā》作者的意识形态认同，并探讨了其他归于纯洁兄弟会(al-Risāla al-jāmi ' a和Jāmi ' at aljāmi ' a)的作品的作者身份问题。基于这些神学作品，它为作者反对阿拔斯王朝的政治立场提供了新的证据，并证实了他们的什叶派倾向和反对他们那个时代的阿拔斯哈里发。这些发现突出了Ikhwān通过鼓吹“恶国”的终结和“善国”的开始而参与政治活动。它也有助于辩论Ikhwān与其他反对阿巴斯统治的政治反对运动的关系，以及他们与什叶派国家(卡尔玛蒂人，拜伊德人和法蒂玛人)的联系。
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