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Notas sobre censura y auto-censura en la biografía del Profeta Muḥammad 关于审查和绝不在先知传记Muḥammad
IF 0.1 4区 哲学 Q1 HISTORY Pub Date : 2014-06-30 DOI: 10.3989/ALQANTARA.2014.010
Michael Lecker
The study of the medieval literary output about Muḥammad’s life should go hand in hand with the study of his history, for which we have rich evidence in a variety of sources. Ibn Isḥāq’s biography of Muḥammad and its epitome by Ibn Hishām were products of their time. A case of self-censorship applied by one of Ibn Isḥāq’s informants and two cases of censorship applied by Ibn Hishām, who omitted many of his predecessor’s materials, contribute to a better understanding of the social and political context of the biography.
关于Muḥammad生平的中世纪文学作品的研究应该与他的历史研究齐头并进,我们在各种来源中都有丰富的证据。伊本Isḥāq的Muḥammad传记和伊本Hishām的缩影是他们那个时代的产物。伊本Isḥāq的告密者之一进行自我审查的一个案例和伊本Hishām进行审查的两个案例,伊本Hishām省略了他的前任的许多材料,有助于更好地理解传记的社会和政治背景。
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引用次数: 2
El Generalife y las ruinas árabes de sus contornos. Un capítulo inédito de los Nuevos Paseos de Simón de Argote Generalife和它周围的阿拉伯废墟。西蒙·德·阿尔戈特的新游乐设施中未出版的一章
IF 0.1 4区 哲学 Q1 HISTORY Pub Date : 2014-06-30 DOI: 10.3989/ALQANTARA.2014.002
Juan Manuel Barrios Rozúa
Simon de Argote’s Nuevos paseos (1806-1807) is one of the most remarkable works written on the Alhambra. It offers an Enlightenment response to the distortions of the Roman past of Granada of the cleric and Arabist Velazquez de Echeverria. Unfortunately, the work was unfinished because it did not cover all the “Arabian antiques” located outside the Nasrid city. In this article, an unknown chapter about the Generalife and the ruins around is presented, accompanied with critical notes. It was given by the author to King Joseph Bonaparte during his stay in Granada and it was kept among the papers the king had lost at the Battle of Vitoria. The study of the documents found in different archives and publications of that time sheds some light on the mysterious personality of Simon de Argote and deepens in the knowledge of his relationship with General Horace Sebastiani, a military who was embassador in Istanbul and other cities of the Middle East under Napoleon’s order, before he ruled the Kingdom of Granada.
西蒙·德·阿尔戈特的《新激情》(1806-1807)是阿尔罕布拉宫最杰出的作品之一。它提供了启蒙运动对格拉纳达罗马历史的扭曲的回应牧师和阿拉伯主义者委拉斯开兹·德·埃切维里亚。不幸的是,这项工作没有完成,因为它没有涵盖位于纳斯里德城外的所有“阿拉伯古董”。在这篇文章中,一个不为人知的章节是关于generife和周围的废墟,并附有批评意见。这是作者在格拉纳达逗留期间送给约瑟夫·波拿巴国王的,它被保存在国王在维多利亚战役中丢失的文件中。对在当时不同档案和出版物中发现的文件的研究,揭示了西蒙·德·阿尔戈特的神秘性格,并加深了他与霍勒斯·塞巴斯蒂亚尼将军的关系。塞巴斯蒂亚尼将军是一名军官,在拿破仑统治格拉纳达王国之前,曾在拿破仑的命令下担任伊斯坦布尔和中东其他城市的大使。
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引用次数: 1
Nouveaux vestiges de la présence musulmane en Narbonnaise au VIIIᵉ siècle 新遗迹ᵉ第八世纪穆斯林驻留在葡萄树
IF 0.1 4区 哲学 Q1 HISTORY Pub Date : 2014-06-30 DOI: 10.3989/ALQANTARA.2014.003
P. Sénac, S. Gasc, Pierre-Yves Melmoux, Laurent Savarese
The years following the discovery of numerous Islamic stamps in Ruscino have been marked by the exhumation of new remains of the 8ᵗʰ century’s first half in Narbonnaise. Besides new stamps and some dirhams, approximately twenty fulūs have been discovered, essentially in the departments of Aude and Pyrenees Orientales. The localization suggests the existence of military establishments, especially to the south of Narbonne (conquered by Franks in 759), along the Via Domitia that is bordering on Massif des Corbieres.
在鲁西诺发现大量伊斯兰邮票之后的几年里,在纳博内斯发掘出了8世纪上半叶的新遗迹。除了新的邮票和一些迪拉姆外,还发现了大约20个fulūs,主要是在奥德省和东方比利牛斯省。这种定位表明军事设施的存在,特别是在纳博讷南部(759年被法兰克人征服),沿着与Massif des Corbieres接壤的Via Domitia。
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引用次数: 3
Sancionar el conocimiento 认可知识
IF 0.1 4区 哲学 Q1 HISTORY Pub Date : 2014-06-30 DOI: 10.3989/ALQANTARA.2014.012
Sonja Brentjes
In this paper, I discuss stories about rulers and princes of three dynasties - Abbasid, Norman and Timurid – and their narrative representation as prime knowers of the mathematical sciences, geography and history. I argue that they constitute one set of positive forms of sanctioning or contesting knowledge in those societies by prescribing hierarchies of knowledge forms and hierarchies of people and institutions that decide about the veracity of knowledge. I suggest that these stories share their origin and meaning in an environment of legitimizing propaganda for the various rulers and princes. I also claim that the value and position of scientific knowledge in these stories differ, starting from what apparently were personal interests of a ruler and leading to its integration into what was considered necessary for the education of a prince and the cultured behaviour of a ruler. Hence, these stories about knowledge and rulers present images of knowledge that delineate the status of scholars in those three societies and thus define possibilities and set boundaries for learning and practicing scholarly fields.
在本文中,我讨论了三个朝代——阿巴斯王朝、诺曼王朝和帖木儿王朝的统治者和王子的故事,以及他们作为数学科学、地理和历史的主要知识分子的叙事表现。我认为它们通过规定知识形式的等级制度以及决定知识真实性的人和机构的等级制度,在这些社会中构成了一套认可或质疑知识的积极形式。我认为,这些故事在为各种统治者和王公们进行合法化宣传的环境中分享它们的起源和意义。我还认为,在这些故事中,科学知识的价值和地位各不相同,从统治者的个人利益开始,到被认为是君主教育和统治者文明行为所必需的东西。因此,这些关于知识和统治者的故事呈现了知识的形象,描绘了学者在这三个社会中的地位,从而定义了学习和实践学术领域的可能性和边界。
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引用次数: 0
Sobre la localización geográfica de la qarya andalusí de Sobuerva (Šuburbal) y otras cuestiones 关于地理位置的安达卢西亚的qarya Sobuerva(Šuburbal)和其他问题
IF 0.1 4区 哲学 Q1 HISTORY Pub Date : 2014-06-30 DOI: 10.3989/ALQANTARA.2014.004
Luis-Gethsemaní Pérez-Aguilar, Enrique Ruiz Prieto, Á. G. Peña, J. Mellado, Gabriel Carvajal Mateos
This paper aims to examine all known documentation for the study of the Muslim hamlet ( al-qarya ) of Sobuerva, cited ocasionally in Medieval and Modern Age sources. Several authors have proposed some hypotheses about the location of this place: Bormujos, Tomares and Guillena. In our paper we try to demonstrate the invalidity of such hypotheses and to offer a new one after the review of a more complete documentation. Basically, our arguments focus on the important documentary sources and the utilization of a Geographical Information System (GIS). The latter responds to the need to understand better the territorial and frontier evolution of a list of current towns of Aljarafe from the Middle Ages to the present, approaching to the available historical and archaeological evidences. The final result leads us to propose the location of the core of the qarya of Sobuerva in the present municipality of Mairena del Aljarafe.
本文旨在研究索布尔瓦穆斯林村庄(al-qarya)的所有已知文献,这些文献偶尔会在中世纪和现代文献中被引用。几位作者对这个地方的位置提出了一些假设:Bormujos, Tomares和Guillena。在我们的论文中,我们试图证明这些假设的无效,并在审查更完整的文件后提供一个新的假设。基本上,我们的论点集中在重要的文献来源和地理信息系统(GIS)的利用。后者回应了更好地了解从中世纪到现在的阿尔贾拉菲城镇列表的领土和边界演变的需要,接近现有的历史和考古证据。最终的结果使我们提出Sobuerva qarya的核心位置在现在的Mairena del Aljarafe市。
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引用次数: 0
La taqiyya en las fuentes cristianas: indicios de su presencia entre los moriscos 基督教来源中的taqiyya:它在摩尔人中存在的迹象
IF 0.1 4区 哲学 Q1 HISTORY Pub Date : 2013-12-30 DOI: 10.3989/ALQANTARA.2013.018
D. Rubio
It has been commonplace to employ taqiyya to explain the religious beliefs of the Moriscos and the failure of assimilation. However, in recent years, renowned scholars have questioned this interpretation using three arguments: the absence of the term in Hispanic texts; the lack of legal literature that supports it; and the Sunni beliefs of the Spanish Muslims. The aim of this brief article is to refute some of these sceptical thoughts. For this, I mention several Christian sources of the period that, without using this particular term, suggest that the Moriscos knew about and embraced this doctrine.
用taqiyya来解释摩里斯科人的宗教信仰和同化的失败是司空见惯的。然而,近年来,知名学者对这种解释提出了质疑,他们提出了三个论点:西班牙语文本中没有这个词;缺乏支持它的法律文献;以及西班牙穆斯林的逊尼派信仰。这篇简短文章的目的就是驳斥其中一些怀疑的想法。为此,我提到了那个时期的一些基督教资料,虽然没有使用这个特殊的术语,但它们表明摩里斯科人知道并接受了这个教义。
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引用次数: 2
Dissimulation in Sunni Islam and Morisco Taqiyya
IF 0.1 4区 哲学 Q1 HISTORY Pub Date : 2013-12-30 DOI: 10.3989/ALQANTARA.2013.016
D. Stewart
This study provides an outline of the religious doctrine of taqiyya or dissimulation in Sunni Islam, drawing on Qur’ānic commentaries, hadīth compilations, legal manuals, and ethical treatises. Moriscos and the North African jurists who advised them had access to discussions of taqiyya and the closely connected legal dispensation of coercion ( ikrāh ) through these sources, many of which were wellknown in al-Andalus before the Reconquista, and some of which continued to be popular afterwards. Attention to this material helps one to interpret the 1504 fatwā of Ibn Abī Jum’a al-Wahrānī to the Moriscos and in particular his discussion of blasphemy under coercion.
本研究概述了逊尼派伊斯兰教的taqiyya或伪装的宗教教义,借鉴了古兰经ānic注释、哈德哈德汇编、法律手册和伦理论文。摩里斯科人和向他们提供建议的北非法学家可以通过这些来源了解有关taqiyya和密切相关的胁迫法律豁免的讨论(ikrāh),其中许多在收复失地运动之前在安达卢斯就很有名,其中一些在收复失地运动之后继续流行。注意这些材料有助于人们解释伊本·阿布·朱姆亚al-Wahrānī在1504年对摩里斯科人的教令,特别是他关于在胁迫下亵渎的讨论。
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引用次数: 7
Saladin and the Ayyubid Campaigns in the Maghrib 萨拉丁和马格里布的阿尤布战役
IF 0.1 4区 哲学 Q1 HISTORY Pub Date : 2013-12-30 DOI: 10.3989/ALQANTARA.2013.010
A. Baadj
This article concerns the conquest of Libya and Tunisia by Saladin (Salah al-Din) and the Ayyubids in the 1170s and 1180s. First it presents a reconstruction of the campaigns conducted by the Ayyubid mamlūks Sharaf al-Dīn Qarāqūsh and Ibn Qarātikīn in Libya and the conflict in Ifrīqiya (Tunisia) between the Almohads and the Ayyubids based on the relevant primary sources. Then the extent to which Saladin was responsible for these military expeditions is considered and finally the issue of the motive behind them is discussed. It is concluded that Salāh al-Dīn and his amirs invaded the Maghrib in order to control the northern termini of the eastern and central axes of the trans-Saharan trade routes, thereby gaining access to the West African gold which passed along these routes. This occurred at a time when there was a great shortage of precious metals in Egypt and Saladin was in need of cash to pay for his wars with the Crusaders in Palestine.
这篇文章是关于萨拉丁(Salah al-Din)和阿尤布王朝在1170年代和1180年代对利比亚和突尼斯的征服。首先,它根据有关的第一手资料,重建了阿尤比德mamlūks Sharaf al- d n Qarāqūsh和伊本Qarātikīn在利比亚进行的战役,以及阿莫哈德家族和阿尤比德家族在伊夫尔奇亚(突尼斯)的冲突。然后考虑了萨拉丁对这些军事远征的负责程度,最后讨论了他们背后的动机问题。结论是Salāh al- d n和他的埃米尔入侵马格里布是为了控制跨撒哈拉贸易路线东轴线和中轴线的北部终点,从而获得沿这些路线运输的西非黄金。这件事发生的时候,埃及的贵金属严重短缺,萨拉丁需要现金来支付他在巴勒斯坦与十字军的战争。
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引用次数: 1
La eficacia legal de actos de taqiyya en la jurisprudencia imami: al-Risāla fi l-taqiyya de ‛Alī al-Karakī
IF 0.1 4区 哲学 Q1 HISTORY Pub Date : 2013-12-30 DOI: 10.3989/ALQANTARA.2013.015
Robert Gleave
The Imāmī Shī‛a are particularly associated with the doctrine of dissimulation ( taqiyya ). Generally speaking, Imāmi jurists allowed believers to act in contravention to the (true) Sharī‛a in circumstances of taqiyya . For these permitted transgressions there was no punishment, sinfulness or required repetition or compensation, provided the legal actors stayed within some stipulated boundaries. In the tenth/sixteenth century, the famous Arab jurist ‛Alī al-Karakī introduced an innovation in the Shī‛ī legal rules of taqiyya , devising a large category of taqiyya generated acts for which there may be no sin, but there was still a legal transgression, and hence the possible requirement to repeat or compensate for the acts’ commission. In this article I translate and provide an explanatory commentary on his “Treatise on Dissimulation”, and analyse some of the reactions to it in later Shī‛ī jurisprudence.
Imāmī shi ' a特别与伪装的教义(taqiyya)联系在一起。一般来说,Imāmi法学家允许信徒在taqiyya的情况下违反(真正的)shari ' a。对于这些被允许的违法行为,只要法律行为者保持在某些规定的界限内,就不会受到惩罚、有罪或需要重复或赔偿。在10 / 16世纪,著名的阿拉伯法学家' al ' al- karaki '对shi ' s ' ' taqiyya的法律规则进行了创新,设计了一大类taqiyya产生的行为,这些行为可能没有罪,但仍然存在法律上的违法行为,因此可能需要重复或赔偿这些行为的罪行。本文对他的《伪饰论》进行了翻译和评注,并分析了后世理学对其的一些反应。
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引用次数: 1
Taqiyya, niyya y el islam de los moriscos Taqiyya, niyya和摩尔人的伊斯兰教
IF 0.1 4区 哲学 Q1 HISTORY Pub Date : 2013-12-30 DOI: 10.3989/ALQANTARA.2013.017
Luis F. Bernabé-Pons
The claim that Moriscos knew and made use of the Islamic concept of taqiyya has become almost a requirement for all those interested in the circumstances of their lives as cryptomuslims. However, the term is not found in the writings of the Moriscos, although the fatwa of the Mufti of Oran gave them some guidance for practicing their religion within a hostile environment. Without denying that Moriscos came to dissimulation for their own safety, the aim of this paper is, on the one hand, to reconsider the accuracy of the concept of niyya to explain how the Moriscos developed their belief and worship and, on the other hand, to argue that, since the Mudejar period, the Moriscos only did what was the usual practice around them
声称摩里斯科人知道并使用了伊斯兰的taqiyya概念,几乎成为所有对他们作为隐密穆斯林的生活环境感兴趣的人的必备条件。然而,这个词并没有在摩里斯科人的著作中找到,尽管奥兰的穆夫提的法特瓦给了他们一些指导,让他们在充满敌意的环境中实践他们的宗教。不否认摩里斯科人为了自己的安全而伪装,本文的目的一方面是重新考虑niyya概念的准确性,以解释摩里斯科人是如何发展他们的信仰和崇拜的,另一方面,争辩说,自Mudejar时期以来,摩里斯科人只做他们周围的常规做法
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引用次数: 1
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