共查询到20条相似文献，搜索用时 15 毫秒
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Ulisse Cecini 《Al-Masaq: Islam & the Medieval Mediterranean》2013,25(3):331-344
AbstractThis article sets out to be a concise account of Mark of Toledo's Qur?ān translation. It will be structured as follows: first, it will provide information about when and in what circumstances it was realised. Second, it will present some examples, which will show Mark's way of translating and transferring form and content of the Qur?ān for his Latin-speaking Christian audience. Mark mostly translates words consistently throughout the text, and also tries to translate words derived from the same Arabic root with root-related Latin words. Moreover, he does not usually try to convey the semantic nuances a word may have, seemingly not paying attention to the context, but translating with a standard, basic meaning of the word. (This observation should be taken as a tendency and not as a rule, as the excursus at the end will illustrate.) Nevertheless, Mark does not violate the grammar of the Latin language. Despite his fidelity to the text, Mark's Christian cultural background sometimes influences the translation. In the conclusion, the features of Mark's translation will be set out in relation to the cultural and political activity of its commissioner, the Archbishop of Toledo Rodrigo Jiménez de Rada. 相似文献
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Gowaart Van Den Bossche 《Al-Masaq: Islam & the Medieval Mediterranean》2018,30(2):133-147
Bahā? al-Dīn b. Shaddād and Jean Sire de Joinville wrote two unrelated but remarkably similar biographies of the rulers they once served, ?alā? al-Dīn and Louis IX. Especially striking are two anecdotes in which both Ibn Shaddād and Joinville rebuke the ruler for excessive crying upon receiving the news of a close relative’s death. This essay explores the narrative logic that drove these authors to write their texts and these anecdotes in particular in such a similar way. By embedding their discourse on emotional restraint in the wider discursive matrix of advice literature circulating in the period, Ibn Shaddād and Joinville actively participated in narrative discussions on ideal rule. In this they did not only stress the importance of emotional restraint for a ruler, but also the necessity of employing good advisors, ideally exemplified by themselves. 相似文献
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Şevket Küçükhüseyin 《Al-Masaq: Islam & the Medieval Mediterranean》2013,25(2):240-251
AbstractHagiographic sources are of particular value for the study of social life in historical societies. They reflect contemporary social discourses such as how to deal with members of different religious or ethnic groups or social classes. A prime Muslim example of this genre is the Persian Manāqib al-?ārifīn (Feats of the Knowers of God) of the Mawlawī-Dervish A?mad-i Aflākī written in Konya in the eighth/fourteenth century. It is dedicated to the life and deeds of the masters of the emerging brotherhood of the Mawlawiyya. This community was of outstanding importance in urban central and western Asia Minor in the eighth/fourteenth century, both as an institution of the urban middle classes and as an effective missionary, and was thus an important protagonist in the process of Islamisation. After some methodological considerations on the genre of hagiography, the article will address the issue of missionary strategies of the early Mawlawiyya on the basis of the Manāqib al-?ārifīn. 相似文献
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Mathieu Tillier 《Al-Masaq: Islam & the Medieval Mediterranean》2014,26(2):119-131
As Joseph Schacht argued in the 1950s, the office of qā?ī began in the Umayyad period as that of a “legal secretary” to provincial governors. Documentary evidence from Egypt confirms that governors were indeed regarded as the highest judicial authority in early Islam, and that their legal powers far surpassed that of any other judge. In large cities, governors appointed and dismissed qā?īs at will; decisions taken by qā?īs could be swiftly overruled by political authorities.Although the ?Abbāsids reformed and centralised the judiciary in the second half of second/eighth century, qā?īs were still subordinate to reigning rulers and unable to impose judgements that displeased the caliph or his main representatives. The increasing political and social influence of scholars and the development of classical schools of law eventually changed this situation. Relying on a body of both narrative and legal literature, this article addresses the qā?īs' attempts to resist political rulers' interference with the judiciary by asserting themselves as true representatives of the sharī?a. It argues that ?anafī legal literature, dating from the third/ninth and fourth/tenth centuries, gradually elaborated a theory on the relationship between the qā?ī and the ruler. This theory was instrumental in doing away with political infringement on the judicial prerogative and was soon incorporated into adab literature, whose stories of rulers entirely subjugated to the rule of law became a new political model. 相似文献
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Alex Mallett 《Al-Masaq: Islam & the Medieval Mediterranean》2010,22(2):113-128
This paper examines ideas surrounding the presentation of the Muslim “other” in Latin writings of the early period of the Crusades. Using a case-study approach of the views of one chronicler, Walter the Chancellor, in his work Bella Antiochena, on one individual Muslim, Najm al-Dīn Il-Ghāzī, the paper studies aspects of the image of Il-Ghāzī, the reasons for them, how and why they develop throughout the chronicle, and whether, from the other information given in the chronicle, it would be possible to interpret the information in other ways. The conclusions reached demonstrate that the reason for the vitriol in Walter's presentation was his wish to justify the Crusades and suggest that the writers of Outremer started to develop their own cross-cultural responses to Islam, independent of mainstream European thought, because of their situation. 相似文献
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Rachid El Hour 《Al-Masaq: Islam & the Medieval Mediterranean》2012,24(3):265-278
This article examines the nature of the wrath of Abū Marwān al-Yu[hdot]ānisī, a thirteenth-century Andalusi saint, and the protagonist of the Tu?fat al-mughtarib of al-Qashtālī. I have divided the study into two main parts. The first sets out and analyses various occasions on which the saint committed violent acts against Christians. Two of them died as a consequence of these aggressions. All the cases in this first part took place in the Muslim East during the saint's stay in this area. The second part examines cases of violence committed against Muslim people from al-Andalus. The victims suffered the consequences of the wrath of the saint, although he was not directly involved in the aggressions themselves. The stories are narrated by al-Yu[hdot]ānisī himself, and we do not know whether they really took place. Regarding these manifestations of violence, the hagiographic sources not only justify all the violent acts committed by the saint, murder included, but they present the saint to society as an “example” to follow, and indeed as a “hero”. 相似文献
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Louise Marlow 《Al-Masaq: Islam & the Medieval Mediterranean》2010,22(3):279-313
This essay examines the career of the Shafi?ī jurist and logician Sirāj al-Dīn Urmavī (1198–1283), who combined his scholarly and judicial activities with ambassadorial appointments to Frederick II, King of Sicily and Holy Roman Emperor, and the Ilkhan Hülegü. Originally from Azerbaijan, Sirāj al-Dīn spent most of his professional life in Ayyūbid Cairo and, from 1257, in Seljuk Konya, where he spent the final decades of his life as chief qadi. Through a contextualised reading of the extant biographical information for Sirāj al-Dīn, the article draws particular attention to two aspects of his physical and professional trajectory. First, the essay situates Sirāj al-Dīn's career in the context of processes of cultural change in thirteenth-century Anatolia. It seeks to demonstrate both the transfer and adaptation to the Anatolian urban milieu of social–cultural patterns attested for the a?yān in neighbouring predominantly Muslim societies, and the shaping of the social and cultural functions of immigrant scholars to Anatolia by local conditions. Second, the article identifies Sirāj al-Dīn as a prominent participant in an intellectual community engaged in inter-cultural exchange across political and confessional boundaries in the thirteenth-century eastern Mediterranean. 相似文献
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Sherif Anwar 《Al-Masaq: Islam & the Medieval Mediterranean》2010,22(3):259-278
The Imam-caliph al-Mu‘izz al-Dīn Allāh undertook a series of monetary changes which were to have a monumental impact on all future Fā?imid coinage, would lead to many imitations even after the dynasty had fallen, and create an easily identifiable pattern that attracted medieval merchants and modern collectors. The fact that al-Mu‘izz's coinage went through three stages with slight variations in the wording and layout indicates that he was determined to create a new model for Fā?imid coinage which would distinguish it from the Aghlabid and ‘Abbāsid coinage that preceded and competed with it. In contrast, Sijilmasa coinage was so conservative in layout due to its role in the African trade. 相似文献
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Paul M. Cobb 《Al-Masaq: Islam & the Medieval Mediterranean》2006,18(1):67-78
Usāma ibn Munqidh (d. 584/1188) is best known for his “memoirs” entitled Kitāb al-i?ibār, which provides a personal and detailed window into the world of an aristocratic Syrian Muslim in the period of the Crusades. But scholars have almost completely ignored a lesser-known work by Usāma called Lubāb al-ādāb or The Kernels of Refinement. This anthology consists mostly of poetic excerpts relating to adab, the ideal conduct of the male courtier, but, scattered throughout, it also contains a handful of narrative anecdotes about Usāma and his times very much akin to the material found in his “memoirs”: tales of admirable behaviour, of encounters with the Franks, of Usāma's family, and the daily life of the elites of his day. This article presents these narrative extracts translated into English for the first time, with commentary, and with the intention that The Kernels of Refinement will attract the attention it deserves from both Arabists and non-Arabists. 相似文献
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Hannah Hagemann 《Al-Masaq: Islam & the Medieval Mediterranean》2016,28(1):36-56
ABSTRACTKhārijite resistance to Umayyad authority during the caliphate of Mu?āwiya b. Abī Sufyān (r. 661–680) is represented in detail in the works of the early Muslim scholars A?mad b. Ya?yā al-Balādhurī (d. c. 892) and Mu?ammad b. Jarīr al-?abarī (d. 923). While the Khārijites are overwhelmingly depicted by both authors as religious fanatics whose excessive piety caused widespread bloodshed and who thus should be condemned, a closer look reveals that Khārijites serve specific and distinct narrative purposes: al-Balādhurī uses them mainly to illustrate Umayyad tyranny, while al-?abarī addresses the consequences of Khārijite revolts for communal and imperial stability. The latter's work is also marked by a dichotomy between activist and quietist Khārijism, implying that al-?abarī is not so much opposed to Khārijism as a set of “heretic” religious ideas, but rather to its violent expression of politico-religious opposition. 相似文献
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Amnon Shiloah 《Al-Masaq: Islam & the Medieval Mediterranean》2009,21(2):153-162
Jābir ibn [Hdot]ayyān took advantage of the vast translation enterprise of Greek scientific works into Arabic. He quotes from these sources, including several whose Greek originals are lost. His works can be likened to the encyclopedia of Ikhwān al-[Sdot]afā’, the most important transmission of Pythagorean tradition. In this Epistle on Music the Ikhwān followed Jābir's method, and perhaps were influenced by him, in analysing the relationship between language and music, together with the arithmetical speculations that were widely influential. In this article, I have attempted to collect Jābir's scattered ideas on the origin of language and music trying to assemble the major ones in a coherent exposition. 相似文献
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Péter Tamás Nagy 《Al-Masaq: Islam & the Medieval Mediterranean》2014,26(2):132-146
The following study concerns Shāla, which was the necropolis of the Marīnid rulers from 683/1284 to 752/1351. The Islamic buildings on the site have rarely received scholarly attention, although these edifices – despite their delapidated condition – are among the most important constructed by the dynasty. One of my main aims is to re-establish the buildings' chronological sequence, using the written and archaeological evidence, including publications about the site written in Arabic, which have hardly been considered so far. I also address the meaning and aims behind structure erected for each founder, which, in my view, have been misinterpreted by previous scholarship. In summary, this article attempts to revise our knowledge about the site. 相似文献