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De la iglesia y el foro a la mezquita y el sūq: la evolución de las ciudades mediterráneas durante el periodo omeya 清真寺和教堂的论坛和q: sū地中海城市的演变期间海尔
IF 0.1 4区 哲学 Q2 Arts and Humanities Pub Date : 2020-04-17 DOI: 10.3989/alqantara.2019.009
Michael Ehrlich
This article’s aim is to explore the interplay between the Muslim occupation of cities and those cities’ urban development during this period. How did the Muslims manage to integrate themselves as a new ruling class in functioning urban tissues with almost no destruction of churches and synagogues? I suggest that the Muslims employed a uniform, premeditated policy, whose surviving physical manifestation is the proximity between churches and mosques, mostly in cities’ centers. I further suggest that this proximity transformed the cities’ markets from fora and cardisnes into aswāq.
本文旨在探讨这一时期穆斯林占领城市与城市发展之间的相互作用。穆斯林是如何在几乎没有破坏教堂和犹太教堂的情况下,将自己作为一个新的统治阶级融入城市组织的?我认为穆斯林采取了一种统一的、有预谋的政策,这种政策幸存下来的具体表现是教堂和清真寺之间的接近,主要是在城市的中心。我进一步认为,这种接近将城市的市场从fora和cardisnes转变为aswāq。
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引用次数: 1
Toledo, siglos XII-XV. La coexistencia de cristianos (latinos y mozárabes), musulmanes y judíos. Una síntesis 托莱多,12 - 15世纪。基督徒(拉丁人和莫札拉布人)、穆斯林和犹太人的共存。综合
IF 0.1 4区 哲学 Q2 Arts and Humanities Pub Date : 2020-04-17 DOI: 10.3989/alqantara.2019.012
Jean-Pierre Molénat
During four centuries Christians (of Roman and Visigothic rite), Muslims and Jews coexisted in the city of Toledo. But such coexistence, before its tragical end, went through many changes and vicissitudes. While Mozarabs (arabized Christians of Visigothic rite), who had been dominant in the city for a long period of time, mingled with Spanishspeaking and Roman Christians, Muslims (Mudejars), who were always scarce, experienced a climax in the 14th Century, before losing ground and being marginalized in the 15th Century. As regards Jews, their high position in money trade made them the perfect focus for popular disgrace and anger, especially in the 14th and 15th Century, after they converted to Christianism, frankly or in simulated manner.
在四个世纪的时间里,基督徒(罗马和西哥特人的仪式)、穆斯林和犹太人在托莱多市共存。但是,这种共存在悲剧结束之前,经历了许多变化和变迁。莫扎拉人(西哥特仪式的阿拉伯化基督徒)长期统治着城市,与说西班牙语和罗马语的基督徒混合在一起,穆斯林(Mudejars)一直很少,在14世纪经历了高潮,然后在15世纪失去了地位并被边缘化。至于犹太人,他们在货币贸易中的崇高地位使他们成为公众羞辱和愤怒的完美焦点,特别是在14和15世纪,在他们坦率地或假装地皈依基督教之后。
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引用次数: 2
Estudio bioantropológico de dos maqābir en Toledo: apuntes sobre indigenismo en al-Andalus bioantropológico研究两个maqābir托莱多:笔记关于土著andalus
IF 0.1 4区 哲学 Q2 Arts and Humanities Pub Date : 2020-04-17 DOI: 10.3989/alqantara.2019.013
Isabel Molero-Rodrigo
All the osteological data analyzed in this article belongs to two muslim necropolis of Toledo. This study has enabled us to make inferences about the physical characteristics of the Andalusian population who lived in the city in the 8th-11th centuries. We have to keep in mind that Toledo has been a city open to the mixing of cultures and therefore, has received a great weight of external influences during Antiquity and the Middle Ages. For this reason, archaeologists must examine in great detail characteristics such as the extension of the cemetery areas, the proportions of the graves and the placement of the bodies. However, the simplicity of the Muslim ritual, makes the skeletal remains one of the main subject of study. However, the special relevance that these maqābir have had for centuries, contrasts with the absence of scientific publications in relation to its anthropological study. In this sense, this work offers consistent and unpublished documentation of a society, whose strong indigenous component, has maintained its own impact during the process of Islamization.
本文分析的所有骨学数据都属于托莱多的两个穆斯林墓地。这项研究使我们能够推断出8 -11世纪居住在这座城市的安达卢西亚人口的身体特征。我们必须记住,托莱多一直是一个开放的文化混合的城市,因此,在古代和中世纪受到了巨大的外部影响。出于这个原因,考古学家必须非常详细地研究墓地面积的扩展、坟墓的比例和尸体的位置等特征。然而,穆斯林仪式的简单性,使得骨骼遗骸成为研究的主要课题之一。然而,几个世纪以来,这些maqābir的特殊相关性与缺乏与人类学研究相关的科学出版物形成鲜明对比。从这个意义上说,这项工作提供了一个社会的一致和未发表的文件,其强大的本土成分在伊斯兰化过程中保持了自己的影响。
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引用次数: 0
Šafā‘a. La cohesión de una sociedad Šafā”。社会的凝聚力
IF 0.1 4区 哲学 Q2 Arts and Humanities Pub Date : 2020-04-17 DOI: 10.3989/alqantara.2019.014
E. Tornero
The doctrine of shafā‘a, that is to say, the eschatological intercession of the Prophet for his community, is presented in this work from the perspective of the new bonds of social cohesion of the religious society created by Islam that replaced the aṣabiyya tribal, being the shafā‘a the colophon and the final touch of these new links. After studying this doctrine the security of the final salvation that it offers, a most valuable element of social cohesion, is confirmed, and the exclusivity of the shafā‘a for only the Muslims is highlighted through the comparison of The dispute between the animals and the man of the Ijwān al-Ṣafā’ with Turmeda Dispute of the donkey and through the true cause of the death of al-Ḥallāj according to al-Rūmī. There is, however, an exception to this exclusivity since there are Muslims who are excluded from the shafā‘a. These are the heretics who, with the disclosure of their new doctrines, endanger the unity and cohesion of the community. It ends by suggesting the possible influence of this Islamic doctrine in the devotion to the intercession of the Virgin, since the Marian devotion that with such force bursts into the Christian West from the twelfth century and that is reflected in the Alfonso X the Wise Cantigas and in the Berceo Miracles of Our Lady is a phenomenon still in discussion.
shafā ' a的教义,也就是说,先知对他的社区的末世代祷,在这部作品中是从伊斯兰教所创造的宗教社会的社会凝聚力的新纽带的角度来呈现的,它取代了aṣabiyya部落,是shafā ' a的colophon和这些新联系的最后一笔。在研究了这一教义之后,它所提供的最终救赎的安全性,社会凝聚力的最有价值的元素,得到了证实,并且shafna ' a的排他性只适用于穆斯林,通过对动物和Ijwān al-Ṣafā之间的争论与驴的Turmeda争论的比较以及根据al-Rūmī al-Ḥallāj死亡的真正原因,强调了这一点。然而,这种排他性有一个例外,因为有穆斯林被排除在shafna之外。这些是异端,随着他们的新教义的披露,危及社会的团结和凝聚力。最后,它提出了这种伊斯兰教义对圣母代祷的虔诚可能产生的影响,因为从十二世纪开始,玛丽安的虔诚以如此强大的力量涌入基督教西方,反映在阿方索十世的明智的坎蒂加斯和贝尔西奥圣母的奇迹中,这是一种仍在讨论中的现象。
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引用次数: 0
Vida y obra de un médico morisco en el exilio: Muḥammad b. Aḥmad b. Abī l-‛Āṣ (ss. XVI-XVII)
IF 0.1 4区 哲学 Q2 Arts and Humanities Pub Date : 2019-12-20 DOI: 10.3989/alqantara.2019.003
Jaime Coullaut Cordero
One of the Spanish Muslim authors that could not be identified until now is Muḥammad b. Aḥmad b. Abī l-‛Āṣ al-Andalusī, to whom two short medical treatises are attributed. A study of the preserved manuscripts of both works, as well as the revision of some sources and recently published studies, will allow us to identify this author as the Granadan Morisco Muḥammad b. Abī l-‛Āṣī (or Muhhemed Bulhac), a physician that in the first half of the 17th century left the Iberian Peninsula to reside in Istanbul, and afterwards in Cairo, where his trace is lost in the year 1637. In this article, we will expose all the available biographical data about this person, and we will make a brief analysis of his two treatises.
直到现在还不能确定的一位西班牙穆斯林作者是Muḥammad b. Aḥmad b. abl - ' Āṣ al- andalusi,他写了两篇简短的医学论文。对这两部作品的保存手稿的研究,以及对一些来源和最近发表的研究的修订,将使我们能够确定这位作者是Granadan Morisco Muḥammad b. abl - ' Āṣī(或muhmed Bulhac),一位医生,在17世纪上半叶离开伊比利亚半岛居住在伊斯坦布尔,后来在开罗,他的痕迹在1637年消失了。在这篇文章中,我们将揭露所有关于这个人的传记资料,我们将简要分析他的两篇论文。
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引用次数: 0
Anotaciones bibliográficas sobre geografía y cartografía de época medieval (I) 中世纪地理和制图学书目注释(一)
IF 0.1 4区 哲学 Q2 Arts and Humanities Pub Date : 2019-12-20 DOI: 10.3989/alqantara.2019.v40.i1
Francisco Franco-Sánchez
El ámbito de las obras sobre geografía o cartografía árabes medievales o la publicación de textos geográficos ha sufrido ciertos vaivenes a lo largo de los dos últimos siglos. Desde la eclosión de los estudios de André Miquel y su escuela durante los años 1970 y 80, en la última década hemos asistido a un nuevo auge de publicaciones relacionadas con textos y temas geográficos. Hemos escogido una serie de ediciones de obras geográficas diversas que vienen a representar esa eclosión, y seguidamente vamos a hacer una somera presentación y comentario de las mismas con el objetivo de darlas a conocer, para lo cual seguiremos un criterio cronológico de edición.
在过去的两个世纪里,中世纪阿拉伯地理或制图作品或地理文本的出版经历了一定的波动。自20世纪70年代和80年代andre Miquel及其学派的研究爆发以来,在过去十年中,我们目睹了与地理文本和主题相关的出版物的新繁荣。我们选择了一系列不同地理作品的版本来代表这一爆发,然后我们将对它们进行简要的介绍和评论,以便让大家知道它们,为此我们将遵循编辑的时间标准。
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引用次数: 1
Mal tiempo en Bagdad: al-Ṭurṭūšī y el “eclipse” de 478/1085-1086 坏天气巴格达:-Ṭurṭūšī和478/1085-1086“eclipse”
IF 0.1 4区 哲学 Q2 Arts and Humanities Pub Date : 2019-12-20 DOI: 10.3989/alqantara.2019.007
David J. Wasserstein
The article discusses an autobiographical passage in the life of al-Ṭurṭūshī (ca. 451/1059-520/1126, or Jumādā I 525/April 1131) contained in the Siyar A‘lām al-Nubalā’ of al-Dhahabī (673/1274-748/1348). The text reports a remarkable set of meteorological phenomena during al-Ṭurṭūshī’s visit to Baghdad in 478/1085-86. Fierro interpreted the story as a description of an eclipse, and as lying at the origin of al-Ṭurṭūshī’s turn to asceticism, paralleling a similar story about the earlier Muḥammad Iḅn Waḍḍāḥ. I show here, based on astronomical records, that there was no eclipse at that time in Baghdad, consequently that what al-Ṭurṭūshī experienced could not have been one. Further, al-Ṭurṭūshī did not understand it as having been one. It could not, therefore, have been the cause of his turn to asceticism. The description points more naturally instead to a dust-storm, or simoom. There is therefore no link, literary or other, between this aspect of the life of al-Ṭurṭūshī and that of Muḥammad Iḅn Waḍḍāḥ.
本文讨论了al- -Ṭurṭūshī(约451/1059-520/1126,或Jumādā I 525/ 1131年4月)在al- dhahab的Siyar A 'lām al- nubalha '(673/1274-748/1348)中的一段自传。本文报道了al-Ṭurṭūshī在478/1085-86年访问巴格达期间的一系列引人注目的气象现象。菲耶罗将这个故事解释为日食的描述,并将其视为al-Ṭurṭūshī转向禁欲主义的起源,与早期Muḥammad Iḅn Waḍḍāḥ的类似故事相对应。我在这里展示,根据天文记录,当时巴格达没有日食,因此al-Ṭurṭūshī所经历的不可能是日食。此外,al-Ṭurṭūshī并不理解它曾经是一个。因此,它不可能是他转向禁欲主义的原因。这一描述更自然地指向沙尘暴或沙尘暴。因此,在al-Ṭurṭūshī和Muḥammad Iḅn Waḍḍāḥ的生活的这一方面之间没有任何联系,无论是文学上的还是其他方面的。
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引用次数: 1
Estudio y enseñanza del hebreo bíblico en la Córdoba califal (929-1031) cordoba哈里发的圣经希伯来语学习和教学(929-1031)
IF 0.1 4区 哲学 Q2 Arts and Humanities Pub Date : 2019-12-20 DOI: 10.3989/alqantara.2019.006
José Martínez Delgado
On the basis of the descriptions of the sponsorships and patronage policies applied by the Umayyad caliphs of Cordoba and the educational stages of the time, all the well-known data on the Hebrew philologists and the study of biblical Hebrew in the capital of al-Andalus during the caliphate are reinterpreted, confirming that the Jews participated and benefited from these policies by exploiting them in all their ramifications.
根据对科尔多瓦倭马亚哈里发实施的赞助和赞助政策的描述以及当时的教育阶段,所有关于希伯来语言学家和哈里发时期安达卢斯首都圣经希伯来语研究的众所周知的数据都被重新解释,证实犹太人通过利用这些政策的所有分支参与并受益于这些政策。
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引用次数: 1
Reflexiones acerca de la formación intelectual de Abū Ya‛zà y al-Yuḥānisī: dos modelos de santidad en el Occidente Islámico medieval 关于Abū的知识学习的思考已经'zà和al-Yuḥānisī圣洁:两种模式在西方中世纪伊斯兰
IF 0.1 4区 哲学 Q2 Arts and Humanities Pub Date : 2019-12-20 DOI: 10.3989/alqantara.2019.004
Rachid El Hour
This article studies the figures of Abū Ya῾za and al-Yuḥānisī taking into consideration their education and intellectual training. The two cases under analysis allow us, not just to understand the characteristics of the so called awliyā’, “friends of God”, but also to suggest the existence of two possible models of sainthood in the Islamic West: a Maghrebi model of sainthood and an Andalusi model. These two models share common elements but also reveal clear differences, particularly regarding education and training. The present study will therefore analyse Abū Ya῾za’s and al-Yuḥānisī’s intellectual development, paying close attention to aspects such as the role of teaching and teachers, the presence of the Berber language in teaching practices and riḥla to the Eastern territories, as an essential part of scholarly training.
本文结合阿布雅语系和al-Yuḥānisī的受教育程度和智力训练情况,对它们进行了研究。通过分析这两个案例,我们不仅可以了解所谓的awliyya ',即“上帝之友”的特点,还可以发现伊斯兰西方存在两种可能的圣人模式:马格里布模式和安达卢西模式。这两种模式有共同的元素,但也显示出明显的差异,特别是在教育和培训方面。因此,本研究将分析abyya和al-Yuḥānisī的智力发展,密切关注诸如教学和教师的作用、柏柏尔语在教学实践中的存在以及riḥla到东部地区等方面,作为学术培训的重要组成部分。
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引用次数: 1
Noticias para la Arqueología e Historia de Granada: Plano de la Mezquita Mayor de Granada de 1507 en poder de Cisneros 格拉纳达考古和历史新闻:1507年西斯内罗斯手中的格拉纳达大清真寺平面图
IF 0.1 4区 哲学 Q2 Arts and Humanities Pub Date : 2019-12-20 DOI: 10.3989/alqantara.2019.008
Manuel Espinar Moreno
The discovery of the plane of the mosque of Granada, dating from 1507, allows us to offer this interesting news. Archaeology, history and art of Granada have new data to study the great mosque and its surroundings. We had works of renowned authors. However, this new contribution raises new approaches in the investigation of the monuments.
格拉纳达清真寺飞机的发现,可以追溯到1507年,使我们能够提供这个有趣的消息。格拉纳达的考古学、历史和艺术有了新的数据来研究大清真寺及其周围环境。我们有著名作家的作品。然而,这一新的贡献为古迹的研究提出了新的方法。
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引用次数: 0
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AL-QANTARA
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