共查询到20条相似文献，搜索用时 31 毫秒
1.
2.
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
3.
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
4.
5.
6.
7.
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
8.
9.
Feray Coşkun 《Al-Masaq: Islam & the Medieval Mediterranean》2011,23(1):53-66
The ninth/fifteenth century Arabic work, Kharīdat al-?Ajā?ib wa Farī?at al-Gharā?ib, ascribed to Ibn al-Wardī (d. 861/1457), was frequently translated into Ottoman Turkish and widely read by the Ottoman literati between the tenth/sixteenth and thirteenth/nineteenth centuries. The most popular translation of the Kharīdat al-?Ajā?ib that is extant today with more than thirty copies in libraries worldwide was made by the tenth/sixteenth century Ottoman preacher Ma?mūd al-Ha?īb. Within the context of Medieval Islamic cosmographical works and their translations, which have potential to shed light on the Ottoman worldview in the early modern era, this paper delves into the extra-textual statements of the translator in the form of eye-witness accounts and contemporary hearsay. By doing so, it argues that Ma?mūd al-Ha?īb's intervention in the text he translated not only provides him with grounds for confirmation of the worldview promoted in the Kharīdat al-?Ajā?ib, but also expressions on certain issues related to sixteenth century Ottoman rule. 相似文献
10.
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
11.
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
12.
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
13.
Rodrigo García-Velasco Bernal 《Al-Masaq: Islam & the Medieval Mediterranean》2017,29(3):235-257
The early history of the Jewish and Muslim communities living under Christian rule in the Ebro Valleys tends to be overlooked in favour of the source-rich thirteenth and fourteenth centuries. However, the nature and organisation of these groups should not be taken as a constant, as they underwent a significant transformation over the course of the twelfth century. Through the case study of Tudela, this article proposes to re-examine the dynamics of administration and judicial practice that developed in the immediate aftermath of the Navarro-Aragonese conquest. This town has a rich corpus of charters that allows us to contrast the administrative layout enshrined in the franchise charters known as fueros with the legal practice reflected in some particular bilingual interlineated purchase-sale contracts. A comparison of both sets of documents emphasises the use of the fuero in inter-communal negotiation, both in framing encounters and in guaranteeing each group's autonomy, during a key period in the gestation of Jewish and Muslim administrative and judicial practices under Christian rule.Abbreviations: DAr = Mercedes García-Arenal, “Documentos árabes de Tudela Y Tarazona”, Al-Qan?ara: Revista de Estudios Árabes 3 (1982): 27–72; FdN = Luis Javier Fortún Pérez de Ciriza, “Colección de ‘fueros menores’ de Navarra y otros privilegios locales (I)”, Príncipe de Viana 165 (1982): 273–348 相似文献
14.
Khalid A. Sindawi 《Al-Masaq: Islam & the Medieval Mediterranean》2009,21(3):269-287
The purpose of the present study is to analyse the role played by an important female figure in early Shī?ite history. The person in question is Fi[ddot][ddot]a l-Nūbiyya, the servant-girl of Fā ?ima, the Prophet's daughter. After a long period of neglect by scholars, who have focused on what to their mind were figures of greater import, we shall here attempt to describe the role played by Fi[ddot][ddot]a in early Shī?ite history by way of analysing her biography and her close relations with Fā ?ima and members of the latter's family (?Alī, [Hdot]asan and [Hdot]usayn). We shall further describe what has been reported of Fi[ddot][ddot]a's personality, her family, her admiration for the Prophet's family, Qur?ānic verses which supposedly mention her, and the great respect in which she was held by Fā ?ima's family. 相似文献
15.
Shi Lei 《中外文化交流(英文版)》2006,(7):46-48
As the Olympic mascots ＂Five Friendlies＂ were released, the 2008 Beijing Olympic Games is approaching us. The anti-doping of the 2008 Olympics shall be undertaken by China Doping Test Center, whose performance at the 1990 Asia Games has been generally recognized and praised. However, the much larger scale of the Olympics will prove that the anti-doping task in 2008 will be much more difficult and complicated. Recently, the staff journalist interviewed fellow researcher Du Lijun from the sports medicine institute of the State Administration of Sports and his colleague Prof. Wu Moutian who just came back from the Durino Winter Olympics. 相似文献
16.
17.
Tao Hong 《中外文化交流(英文版)》2006,(10):4-5
Early in August, on Badaling Pass of the Great Wall in the northern suburb of Beijing, 500 children from Hong Kong and 200 children from Beijing participated in the opening ceremony of “Paint on the Great Wall, Embrace the Olympics”, a large-scale cultural exchange event jointly sponsored by Chinese Cultural Ministry, Beijing Municipality and Hong Kong Civil Service Bureau. 相似文献
18.
LiuLiu 《中外文化交流(英文版)》2004,(3):31-33
He Gong,a Chinese artist residing in the United Stares,is now teaching at Sichuan University. He studied oil painting and arl education at Southwest China Normal University in 1978 and received his master‘s degree in 1985, 相似文献
19.
RaoRao GuangYu 《中外文化交流(英文版)》2005,(3):30-31
Every adventurer may have a wish to travel to the end of the sky. In their minds, the end of the sky not only means a long journey and being away from urban hurly-burly, but also symbolizes the most beautiful place. The Flower Lake is such a place in the end of the sky. 相似文献
20.
《Journal of Intercultural Communication Research》2013,42(3):224-251
In this essay, we examine corporeality, its discursive framings and the salience of cultural contexts in the interpretation of embodied protest rhetoric on an example of originally Ukrainian and by now international feminist group Femen. We analyse the embodied rhetoric of Femen’s activism from various angles, with a special focus on the pivotal role of cultural locations in the interpretation of Femen’s embodied activism, in particular, and corporeal resistance, in general. With our findings, we hope to extend the existent knowledge on corporeal framing and politicalization of the body as a culture-specific site of resistance and social change. 相似文献