Pub Date : 2022-09-01DOI: 10.1163/2212943x-bja10004
A. Treiger
In his ground-breaking monograph Early Philosophical Shiism: The Ismaili Neoplatonism of Abū Yaʿqūb al-Sijistānī, Paul Walker has pointed out parallels between al-Sijistānī’s Kitāb al-Maqālīd and the Longer Theology of Aristotle – an augmented version of the Theology of Aristotle preserved mainly in Judeo-Arabic manuscripts and a sixteenth-century Latin translation. This raises the question of whether it is al-Sijistānī who cites the Longer Theology, or the unknown author of the Longer Theology who cites al-Sijistānī, or whether the two rely on a common source. Walker opts for the third solution: a common source used by both al-Sijistānī and the Longer Theology. The present contribution focuses on one of the parallels between al-Sijistānī’s Kitāb al-Maqālīd and the Longer Theology, demonstrates that Walker is indeed correct in postulating such a common source, and shows that this common source contained some of the most significant ideas for al-Sijistānī’s Ismāʿīlī Neoplatonism: the idea that the Word (al-kalima) mediates between the Creator (“Originator,” al-mubdiʿ) and the Intellect, that the Intellect is united with the Word, that the Word is “non-being” (lays), and several others. The article comments on the possible nature of this common source and on how the Longer Theology sheds light on the origins of al-Sijistānī’s Ismāʿīlī Neoplatonism.
{"title":"“The Intellect is a Point and a Circle”: A Case Study in the Textual Relationship of Abū Yaʿqūb al-Sijistānī’s Kitāb al-Maqālīd and the Longer Theology of Aristotle","authors":"A. Treiger","doi":"10.1163/2212943x-bja10004","DOIUrl":"https://doi.org/10.1163/2212943x-bja10004","url":null,"abstract":"\u0000 In his ground-breaking monograph Early Philosophical Shiism: The Ismaili Neoplatonism of Abū Yaʿqūb al-Sijistānī, Paul Walker has pointed out parallels between al-Sijistānī’s Kitāb al-Maqālīd and the Longer Theology of Aristotle – an augmented version of the Theology of Aristotle preserved mainly in Judeo-Arabic manuscripts and a sixteenth-century Latin translation. This raises the question of whether it is al-Sijistānī who cites the Longer Theology, or the unknown author of the Longer Theology who cites al-Sijistānī, or whether the two rely on a common source. Walker opts for the third solution: a common source used by both al-Sijistānī and the Longer Theology. The present contribution focuses on one of the parallels between al-Sijistānī’s Kitāb al-Maqālīd and the Longer Theology, demonstrates that Walker is indeed correct in postulating such a common source, and shows that this common source contained some of the most significant ideas for al-Sijistānī’s Ismāʿīlī Neoplatonism: the idea that the Word (al-kalima) mediates between the Creator (“Originator,” al-mubdiʿ) and the Intellect, that the Intellect is united with the Word, that the Word is “non-being” (lays), and several others. The article comments on the possible nature of this common source and on how the Longer Theology sheds light on the origins of al-Sijistānī’s Ismāʿīlī Neoplatonism.","PeriodicalId":92649,"journal":{"name":"Intellectual history of the Islamicate world","volume":"25 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87147153","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 : 2022-08-11DOI: 10.1163/2212943x-12340007
A. Akasoy
Falconry at Islamicate courts of the pre-Ottoman period involved a complex set of practices, traditions and institutions. Evolving as part of the royal hunt from the late Umayyad period onwards, it included a body of scientific, mostly medical literature from early Abbasid times. A corpus of falconry poetry developed from around the same time. In Fatimid contexts, falconry images appear prominently in the visual arts. In Mamluk times, the connection between hunting with birds of prey and fighting becomes more pronounced. The present article discusses the significance of Islamicate courts which offered singular conditions for the multi-layered and cumulative nature of falconry as an elite and highly symbolic practice. Insofar as these details are known, it also takes the various human agents involved in courtly falconry into account.
{"title":"Falconry at Medieval Islamicate Courts: Open-Air Practice and Backstage Knowledge","authors":"A. Akasoy","doi":"10.1163/2212943x-12340007","DOIUrl":"https://doi.org/10.1163/2212943x-12340007","url":null,"abstract":"\u0000 Falconry at Islamicate courts of the pre-Ottoman period involved a complex set of practices, traditions and institutions. Evolving as part of the royal hunt from the late Umayyad period onwards, it included a body of scientific, mostly medical literature from early Abbasid times. A corpus of falconry poetry developed from around the same time. In Fatimid contexts, falconry images appear prominently in the visual arts. In Mamluk times, the connection between hunting with birds of prey and fighting becomes more pronounced. The present article discusses the significance of Islamicate courts which offered singular conditions for the multi-layered and cumulative nature of falconry as an elite and highly symbolic practice. Insofar as these details are known, it also takes the various human agents involved in courtly falconry into account.","PeriodicalId":92649,"journal":{"name":"Intellectual history of the Islamicate world","volume":"44 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-08-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83234217","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 : 2022-08-11DOI: 10.1163/2212943x-12340009
Sara Nur Yıldız
Plica polonica was an early modern disease construct affecting the scalp and hair. Initially associated with Polish populations, the affliction spread throughout southern Europe, as the Ottoman chief imperial physician Ḥayātīzāde’s (d. 1103/1691) treatise on plica polonica indicates. Through a close reading of Ḥayātīzāde’s treatise, this paper explores how the Ottomans responded to a changing disease landscape shaped by the movement of people through warfare and enslavement. It argues that textual medical knowledge circulating in the Mediterranean region was modified according to local sociopolitical and cultural concerns. Ḥayātīzāde recast new Latin medical knowledge not just linguistically but also culturally to fit an Ottoman courtly context. The Ottoman court served as a locus not only for the dissemination of new medical knowledge; it was also a permeable contact zone populated by physicians and translators associated with trans-Danubian political elites. Ḥayātīzāde’s treatise was the product of entangled Ottoman Turkish and Latin learning and knowledge practices shaped in a world of transimperial agents.
{"title":"A Strange Affliction from Abroad: The Ottoman Chief Imperial Physician Ḥayātīzāde’s Treatise on the Polish Plait (Plica Polonica)","authors":"Sara Nur Yıldız","doi":"10.1163/2212943x-12340009","DOIUrl":"https://doi.org/10.1163/2212943x-12340009","url":null,"abstract":"\u0000 Plica polonica was an early modern disease construct affecting the scalp and hair. Initially associated with Polish populations, the affliction spread throughout southern Europe, as the Ottoman chief imperial physician Ḥayātīzāde’s (d. 1103/1691) treatise on plica polonica indicates. Through a close reading of Ḥayātīzāde’s treatise, this paper explores how the Ottomans responded to a changing disease landscape shaped by the movement of people through warfare and enslavement. It argues that textual medical knowledge circulating in the Mediterranean region was modified according to local sociopolitical and cultural concerns. Ḥayātīzāde recast new Latin medical knowledge not just linguistically but also culturally to fit an Ottoman courtly context. The Ottoman court served as a locus not only for the dissemination of new medical knowledge; it was also a permeable contact zone populated by physicians and translators associated with trans-Danubian political elites. Ḥayātīzāde’s treatise was the product of entangled Ottoman Turkish and Latin learning and knowledge practices shaped in a world of transimperial agents.","PeriodicalId":92649,"journal":{"name":"Intellectual history of the Islamicate world","volume":"2011 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-08-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82603470","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 : 2022-08-11DOI: 10.1163/2212943x-12340005
Theodore S. Beers
This article reviews an old debate in Persian literary history surrounding the judgment of early modern poetry and, in particular, the legacy of the Safavid dynasty, and argues that a few of the questions over which scholars once disagreed have not been resolved to the extent that might be suspected. The general narrative that prevailed for most of the twentieth century, in which Persian lyric poetry of the early modern era was criticized as decadent and the Safavids were denounced for having abandoned their traditional duty to promote arts and letters, is now rightly considered obsolete. As the field has developed a more mature approach to these issues, however, the question of patronage at the Safavid court has been set aside more than it has been settled. We still have not reached a comprehensive understanding of the transformations that took place in Persian literary culture from the tenth/sixteenth century onward. The migration of scores of Iranian poets to Mughal India is recognized as a key development, but the impact of the contemporary situation in Safavid lands – including, perhaps, a relative lack of patronage – merits reconsideration.
{"title":"Revisiting the Question of Literary Patronage under the Early Safavids","authors":"Theodore S. Beers","doi":"10.1163/2212943x-12340005","DOIUrl":"https://doi.org/10.1163/2212943x-12340005","url":null,"abstract":"\u0000 This article reviews an old debate in Persian literary history surrounding the judgment of early modern poetry and, in particular, the legacy of the Safavid dynasty, and argues that a few of the questions over which scholars once disagreed have not been resolved to the extent that might be suspected. The general narrative that prevailed for most of the twentieth century, in which Persian lyric poetry of the early modern era was criticized as decadent and the Safavids were denounced for having abandoned their traditional duty to promote arts and letters, is now rightly considered obsolete. As the field has developed a more mature approach to these issues, however, the question of patronage at the Safavid court has been set aside more than it has been settled. We still have not reached a comprehensive understanding of the transformations that took place in Persian literary culture from the tenth/sixteenth century onward. The migration of scores of Iranian poets to Mughal India is recognized as a key development, but the impact of the contemporary situation in Safavid lands – including, perhaps, a relative lack of patronage – merits reconsideration.","PeriodicalId":92649,"journal":{"name":"Intellectual history of the Islamicate world","volume":"19 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-08-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90152189","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 : 2022-08-11DOI: 10.1163/2212943x-12340003
Maurice A. Pomerantz
This article discusses the Maqāma Miyāhiyya (A Maqāma on the Waters) of al-Ḥasan b. Abī Muḥammad al-Ṣafadī as an example of a work that offers geographical knowledge about well-known places to a courtly circle of recipients. The maqāma is found in al-Ṣafadī’s collection of thirty maqāmāt, the Maqāmāt Ǧalāliyya, which was dedicated to the famed ruler of Hama, al-Malik al-Muʾayyad Abū l-Fidāʾ (672/1273–732/1332). The Maqāma Miyāhiyya discusses the rivers of the Mamluk domains in quantitative terms (a comparison of their weights) and then juxtaposes this section with a long poem in raǧaz meter describing the magical properties of springs, lakes, and rivers in Mamluk territory. As such, it represents the way al-Ṣafadī employed local geographical knowledge that he gained through his experience as an administrator in courtly contexts.
这篇文章讨论了al-Ḥasan的Maqāma Miyāhiyya (A Maqāma on the Waters) b. abir Muḥammad al-Ṣafadī，作为向宫廷接受者提供有关知名地点的地理知识的一个例子。maqāma是在al-Ṣafadī收集的30个maqāmāt中发现的，Maqāmāt Ǧalāliyya是献给著名的哈马统治者al- malik al- mu - ayyad abul - fidya -(672/1273-732/1332)的。Maqāma Miyāhiyya以定量的方式讨论了马穆鲁克地区的河流(比较了它们的重量)，然后将这一部分与一首长诗并列在raǧaz米，描述了马穆鲁克领土上的泉水、湖泊和河流的神奇特性。因此，它代表了al-Ṣafadī运用当地地理知识的方式，这些知识是他在宫廷环境中担任行政官员时获得的。
{"title":"Local Knowledge for a Prince: A Maqāma on the Miracles of Water","authors":"Maurice A. Pomerantz","doi":"10.1163/2212943x-12340003","DOIUrl":"https://doi.org/10.1163/2212943x-12340003","url":null,"abstract":"\u0000 This article discusses the Maqāma Miyāhiyya (A Maqāma on the Waters) of al-Ḥasan b. Abī Muḥammad al-Ṣafadī as an example of a work that offers geographical knowledge about well-known places to a courtly circle of recipients. The maqāma is found in al-Ṣafadī’s collection of thirty maqāmāt, the Maqāmāt Ǧalāliyya, which was dedicated to the famed ruler of Hama, al-Malik al-Muʾayyad Abū l-Fidāʾ (672/1273–732/1332). The Maqāma Miyāhiyya discusses the rivers of the Mamluk domains in quantitative terms (a comparison of their weights) and then juxtaposes this section with a long poem in raǧaz meter describing the magical properties of springs, lakes, and rivers in Mamluk territory. As such, it represents the way al-Ṣafadī employed local geographical knowledge that he gained through his experience as an administrator in courtly contexts.","PeriodicalId":92649,"journal":{"name":"Intellectual history of the Islamicate world","volume":"40 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-08-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77168199","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 : 2022-08-11DOI: 10.1163/2212943x-12340002
M. Keegan
It is sometimes assumed that the poetry of the Crusader period was part of a concerted propaganda effort to rouse Muslims to fight and to legitimate Muslim rulers in the eyes of other Muslims by portraying them as ascetic, Sunni revivalists focused on Jihad. Based on samples from the Ḫarīdat al-qaṣr wa-ǧarīdat ahl al-ʿaṣr, a massive 6th/12th-century adab anthology by ʿImād al-Dīn al-Iṣfahānī, this article argues for a different understanding of both the content and the circulation of this period’s poetry. I show that poetry was not addressed to a “public,” but rather was a form of elite communication in which social identity was performed, negotiated, and consolidated. Furthermore, ʿImād al-Dīn’s anthology does not marginalize Shiʿite voices or insist on portraying rulers as ascetics. I trace the origins of these assumptions and show that levity, licentiousness, and Shiʿites were all celebrated in the poetic discourses of the 6th/12th century.
有时人们认为，十字军时期的诗歌是一种协调一致的宣传努力的一部分，目的是通过将穆斯林描绘成苦行僧、专注于圣战的逊尼派复兴主义者，来唤醒穆斯林的战斗，并在其他穆斯林眼中使穆斯林统治者合法化。本文以《Ḫarīdat al-qaṣr wa-ǧarīdat ahl al- tah aṣr》为样本，对这一时期诗歌的内容和流传进行了不同的理解。《Ḫarīdat al-qaṣr wa-ǧarīdat ahl al- tah aṣr》是一本6 /12世纪的诗集，作者是al- Imād al- d n al-Iṣfahānī。我认为诗歌不是针对“公众”的，而是一种精英交流的形式，在这种交流中，社会身份得到了表现、协商和巩固。此外，al- Imād al- d n的选集并没有边缘化什叶派的声音，也没有坚持把统治者描绘成苦行僧。我追溯了这些假设的起源，并表明轻浮、放荡和什叶派都在6 /12世纪的诗歌论述中得到了颂扬。
{"title":"Rethinking Poetry as (Anti-Crusader) Propaganda: Licentiousness and Cross-Confessional Patronage in the Ḫarīdat al-qaṣr","authors":"M. Keegan","doi":"10.1163/2212943x-12340002","DOIUrl":"https://doi.org/10.1163/2212943x-12340002","url":null,"abstract":"\u0000 It is sometimes assumed that the poetry of the Crusader period was part of a concerted propaganda effort to rouse Muslims to fight and to legitimate Muslim rulers in the eyes of other Muslims by portraying them as ascetic, Sunni revivalists focused on Jihad. Based on samples from the Ḫarīdat al-qaṣr wa-ǧarīdat ahl al-ʿaṣr, a massive 6th/12th-century adab anthology by ʿImād al-Dīn al-Iṣfahānī, this article argues for a different understanding of both the content and the circulation of this period’s poetry. I show that poetry was not addressed to a “public,” but rather was a form of elite communication in which social identity was performed, negotiated, and consolidated. Furthermore, ʿImād al-Dīn’s anthology does not marginalize Shiʿite voices or insist on portraying rulers as ascetics. I trace the origins of these assumptions and show that levity, licentiousness, and Shiʿites were all celebrated in the poetic discourses of the 6th/12th century.","PeriodicalId":92649,"journal":{"name":"Intellectual history of the Islamicate world","volume":"20 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-08-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87258029","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 : 2022-08-10DOI: 10.1163/2212943x-12340006
Anna Kollatz
This contribution considers a group of texts that have already been widely used as sources to reconstruct the history of events and for research into the legitimation and representation of power during the Mughal period. Here, however, the texts are read as figurative elements of an intellectual process. Can intertextual narratological analysis be used to draw conclusions about the intellectual contexts in which these texts originated? This article examines two historiographical texts that emerged in close temporal and spatial proximity to each other. Through a narratological case study, it examines the extent to which approaches to historiography and the representation of human – and especially female – agency are consistent or divergent in the Humāyūnnāma by Gulbadan Bīgum and the Akbarnāma by Abū l-Faḍl, who used the former text as a source for his project.
{"title":"A Princess at Work: Historical Knowledge from Inside the Mughal Court","authors":"Anna Kollatz","doi":"10.1163/2212943x-12340006","DOIUrl":"https://doi.org/10.1163/2212943x-12340006","url":null,"abstract":"\u0000 This contribution considers a group of texts that have already been widely used as sources to reconstruct the history of events and for research into the legitimation and representation of power during the Mughal period. Here, however, the texts are read as figurative elements of an intellectual process. Can intertextual narratological analysis be used to draw conclusions about the intellectual contexts in which these texts originated? This article examines two historiographical texts that emerged in close temporal and spatial proximity to each other. Through a narratological case study, it examines the extent to which approaches to historiography and the representation of human – and especially female – agency are consistent or divergent in the Humāyūnnāma by Gulbadan Bīgum and the Akbarnāma by Abū l-Faḍl, who used the former text as a source for his project.","PeriodicalId":92649,"journal":{"name":"Intellectual history of the Islamicate world","volume":"2 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-08-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87843383","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 : 2022-08-10DOI: 10.1163/2212943x-12340008
Hamid Bohloul, S. Brentjes
In this paper we discuss a number of copies of ʿAbd al-Raḥmān al-Ṣūfī’s Book on the Star Constellations with the aim to elucidate which of them can be justifiably called “patronage object” and which properties they share. We argue that such an object is always a material, not merely an intellectual product. Thus, the analysis of the patronage status of a scientific work needs to go beyond its scholarly content and narrative performance and include features of execution, purpose and addressee of copying and acts of re-appropriating the work on its various scholarly, cultural and political levels. We present a few examples to demonstrate the usefulness of such a holistic approach to the question of what is a patronage object in the mathematical sciences.
{"title":"Copies of ʿAbd al-Raḥmān al-Ṣūfī’s Book on the Star Constellations as Patronage Objects and Their Properties","authors":"Hamid Bohloul, S. Brentjes","doi":"10.1163/2212943x-12340008","DOIUrl":"https://doi.org/10.1163/2212943x-12340008","url":null,"abstract":"\u0000 In this paper we discuss a number of copies of ʿAbd al-Raḥmān al-Ṣūfī’s Book on the Star Constellations with the aim to elucidate which of them can be justifiably called “patronage object” and which properties they share. We argue that such an object is always a material, not merely an intellectual product. Thus, the analysis of the patronage status of a scientific work needs to go beyond its scholarly content and narrative performance and include features of execution, purpose and addressee of copying and acts of re-appropriating the work on its various scholarly, cultural and political levels. We present a few examples to demonstrate the usefulness of such a holistic approach to the question of what is a patronage object in the mathematical sciences.","PeriodicalId":92649,"journal":{"name":"Intellectual history of the Islamicate world","volume":"23 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-08-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89236821","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 : 2022-08-10DOI: 10.1163/2212943x-12340004
Christian Mauder
The article critically reexamines the notion of Mamluk rulers being uninterested in religious affairs and the authority a supreme religious status could bestow. It shows that, with the late Mamluk ruler Qāniṣawh al-Ġawrī (r. 906/1501–922/1516), at least one Mamluk sultan laid claim to religious authority through his participation in courtly processes of knowledge production and transmission in his learned maǧālis. These efforts culminated in the attempt to portray al-Ġawrī as “the sultan of scholars and verifiers (sulṭān al-ʿulamāʾ wa-l-muḥaqqiqīn)” and “the sultan of the truly insightful (sulṭān al-ʿārifīn).” Al-Ġawrī used the scholarly status conveyed through these titles to re-affirm a decidedly Sunni interpretation of prophetic traditions and the Quran, thus setting himself apart from many of the so-called “millennial sovereigns” of his time whose claims for spiritual leadership often marked a break with traditional Sunni concepts of political rule and religious authority.
本文批判性地重新审视了马穆鲁克统治者对宗教事务不感兴趣的观念，以及最高宗教地位可能赋予的权威。它表明，随着已故的马穆鲁克统治者Qāniṣawh al-Ġawrī (r. 906/1501-922/1516)，至少有一位马穆鲁克苏丹通过参与他博学的maǧālis中知识生产和传播的宫廷过程来主张宗教权威。这些努力最终将al- -Ġawrī描绘成“学者和验证者的苏丹(sulṭān al- al- ul - al- hu - al- hu - al- hu - ārifīn)”和“真正有洞察力的苏丹(sulṭān al- hu - ārifīn)”。Al-Ġawrī利用这些头衔所传达的学术地位，重新肯定了逊尼派对先知传统和古兰经的坚定解释，从而使自己与他那个时代的许多所谓的“千年君主”区别开来，这些君主声称自己是精神领袖，往往标志着与传统的逊尼派政治统治和宗教权威概念的决裂。
{"title":"Does a Mamluk Sultan Hold Religious Authority? Quranic Exegesis and ḥadīṯ Scholarship in Late Mamluk Courtly maǧālis","authors":"Christian Mauder","doi":"10.1163/2212943x-12340004","DOIUrl":"https://doi.org/10.1163/2212943x-12340004","url":null,"abstract":"\u0000 The article critically reexamines the notion of Mamluk rulers being uninterested in religious affairs and the authority a supreme religious status could bestow. It shows that, with the late Mamluk ruler Qāniṣawh al-Ġawrī (r. 906/1501–922/1516), at least one Mamluk sultan laid claim to religious authority through his participation in courtly processes of knowledge production and transmission in his learned maǧālis. These efforts culminated in the attempt to portray al-Ġawrī as “the sultan of scholars and verifiers (sulṭān al-ʿulamāʾ wa-l-muḥaqqiqīn)” and “the sultan of the truly insightful (sulṭān al-ʿārifīn).” Al-Ġawrī used the scholarly status conveyed through these titles to re-affirm a decidedly Sunni interpretation of prophetic traditions and the Quran, thus setting himself apart from many of the so-called “millennial sovereigns” of his time whose claims for spiritual leadership often marked a break with traditional Sunni concepts of political rule and religious authority.","PeriodicalId":92649,"journal":{"name":"Intellectual history of the Islamicate world","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-08-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89661056","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 : 2022-08-10DOI: 10.1163/2212943x-12340001
Christian Mauder
{"title":"The Production and Transmission of Knowledge in Islamicate Courts of the Middle and Early Modern Periods","authors":"Christian Mauder","doi":"10.1163/2212943x-12340001","DOIUrl":"https://doi.org/10.1163/2212943x-12340001","url":null,"abstract":"","PeriodicalId":92649,"journal":{"name":"Intellectual history of the Islamicate world","volume":"5 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-08-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90809182","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}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：