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1.
The conversion of Christians to Islam caused significant anxiety in the Crown of Aragón in the later middle ages. Some of this fear was caused by genuine concern over the eternal salvation of the convert, but there were other reasons as well. This article looks at three distinct causes that served to foster and maintain this fear of conversion. First, Christian authorities sometimes purposefully used the spectre of Christians converting to Islam to galvanise support for some of their political, diplomatic, and military initiatives. Secondly, apostates posed a significant spiritual danger to those Christians who lived as minorities in Muslim regions. Finally, converts presented a danger to the Crown of Aragón from a practical and military point of view.  相似文献   

2.
Abstract

This 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   

3.
Abstract

Hagiographic 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   

4.
In 1219 an encounter took place between a Christian from Italy, Francis of Assisi, and the Muslim Sultan of Egypt, al-Malik al-Kāmil. This meeting took place at Damietta in northern Egypt during the progress of the Fifth Crusade. Over a period of perhaps three weeks, religious dialogue took place between Francis and al-Kāmil, after which time the Sultan had Francis escorted safely back to the Christian camp. It is possible to discern from the writings of Francis after his return from Egypt that the meeting had had a deep religious impact upon him, realised in the latter years of his life. It can be said that both Francis and al-Kāmil experienced through their encounter what the Christian theologian Bernard Lonergan has spoken of as a conversion into a new horizon. The historical encounter between Francis and the Sultan witnesses to the fact that through religious conversion, it is possible for members of different religious faiths to arrive at a common vision of universal peace and reconciliation.  相似文献   

5.
Abstract

In the late Fā?imid and Ayyūbid periods of Egyptian history, Coptic Christians finally addressed the reality that most of their community no longer understood the Coptic language but were, in fact, losing their communal identity and “figures of memory” to Arabisation and even Islamisation. A Coptic-Arabic “Renaissance” ensued whereby Coptic liturgy, theology and history were translated into Arabic, the lingua franca by this time of the Coptic populace. This creative energy extended into the artistic realm – such as iconography and painting – and ultimately strengthened the identity of the Coptic community as their situation became increasingly more restricted.  相似文献   

6.
This article examines a rediscovered work by the thirteenth-century physician Benvenutus Grapheus de Iherusalem. Surviving only in a late medieval German translation, it contains select recipes and medical procedures. The study of this compilation offers new insight into two important aspects of Benvenutus's life: It provides a more precise dating for his activities, and clarifies at least one facet of his connection to the Levant. An analysis of Benvenutus's sources, most notably the Antidotarium Nicolai but also the Circa instans, confirms the assumption of previous scholars that he had studied at the Salernitan school of medicine. This article also shows that, at least in this particular case, practitioners trained within the Arabic medical tradition did not view Western medicine as a priori inferior.  相似文献   

7.
While autobiography as a special genre increasingly occupies an important position in modern scholarship, independent Sufi autobiographies still require additional and detailed examination. The current paper seeks to examine two spiritual autobiographies known very well in the history of Sufism: Al-?akīm al-Tirmidhī's Bad? sha?n, and Rūzbihān al-Baqlī's Kashf al-asrār. References to these works in modern research do not go beyond the assumption that they may represent visionary autobiographies, dreams, and mystical, extraordinary experiences and states. In the framework of this paper, we consider it essential to regard both texts as serious indicators of different realities, contexts, and mystic discourses.  相似文献   

8.
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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11.
In the spring of 915/1509 an Ottoman prince named Korkud (ca. 1468–1513) abandoned his Antalya post and headed by sea to Mamlūk Egypt. Since such princes were absolutely not allowed to leave their assigned postings, by his actions Korkud risked provoking a civil war and opened himself up to allegations of betrayal. In an attempt to counter such accusations, Korkud sent his father Bayezid (886–918/1481–1512) an autobiographical treatise presented as an individual testimony to the religious significance of the .(h)ajj ritual and a comprehensive defence of his actions. However, as Korkud was the main royal backer of several sea ghāzī captains, there is reason to believe that his motivation for leaving Antalya extended beyond personal piety. Whatever his real intentions, Korkud's insistence on a believer's right to embark on the pilgrimage provided a powerful argument to justify his 14-month self-exile at a personally and politically sensitive time.  相似文献   

12.
This article contributes to the important debate over the conversion of the Turks to Islam. Previously, it was thought that the Turks abandoned their former steppe faith and customs very swiftly to become staunch Sunni Muslims, but this view has recently been challenged by a number of studies. The current consensus seems to be that the Turks’ adoption of Islam was a process of far longer duration, spanning many decades. This article broadens this discussion by demonstrating that the chronicles written by the First Crusaders contain much useful information that is pertinent to this question. It works through these texts, showing that they can shed new light on this point.  相似文献   

13.
This essay is part of a wider research project aiming to define the components of the élite in power during the first ?Abbāsid period. Our present purpose is to verify if, and to what extent, the sliding among different public roles must be related with the “arbitraire” of the caliph or rather if it would be reasonable to discern in it some automatisms, some unregulated, although already applied paths. For this purpose, we carried out a survey of the figures who had offices in the administration of the ?Abbāsid state during the second half of the 2nd/8th century, i.e. the Barmakids and those who evolved with them on the political scene. In the initial stage, we confined our survey to the figures appearing in the Kitāb al-wuzarā’ wa'l-kuttāb by al-Jahshiyārī (d. 331/942), that is, with al-?ūlī's one, the most ancient collection of akhbār devoted to the vizirs. We actually think that this work has a historical as well as a symbolic significance. In our opinion the fact of having been produced inside the official milieu of the 4th/10th century increases its value as a source for the social history of the first ?Abbāsid period. Facing the problem of the sliding among different public roles, we tried to fix some criteria for the statistical analysis of this phenomenon, as well as to deduce how this could be used for the study of the social components of the ?Abbāsid élite.  相似文献   

14.
Ninth-century treatises written by Eulogius (d. 859) and Paulus Alvarus (fl. ninth century) have been studied in some detail for their anti-Muslim rhetoric and for what they have to say about a group of ninth-century martyrs killed in Córdoba, Spain. Less attention is given to how the authors pair their views of Christian mission with what one of them refers to as “holy cruelty”. With this in mind, this study examines how Eulogius’ construction of Islam as a Christian heresy informed his view of mission. Building off of this, we will also examine how Alvarus saw his notion of hatred for the enemies of God as a justified means for engaging Muslims.  相似文献   

15.
Abstract

This article examines the position of Alexandria during the crusading period (487–857/1095–1453), seeking to open up the question indicated in the title for discussion. Did Alexandria's importance as a trade centre have an impact on whether or not it became the target of military attacks by the Franks? What other forms of contention was it a focus for during the period? While not claiming to provide conclusive answers, we seek at least to provide a starting point for discussion of this complex issue.  相似文献   

16.
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17.
ABSTRACT

When viewed prosopographically, the marriages of the Umayyad caliphs recorded within the Arabic genealogical literary tradition present us with a compelling insight into the evolution of the early Islamic polity. Following a brief outline of the methodology, this paper will then extract the marriages of the Umayyad caliphs and their sons and use these data to illustrate trends in marriage behaviour over the course of their dynastic reign. This will then be compared with the marriage behaviour of two other cohorts: those of Mu?ammad and the early Muslims, and those of the Quraysh of Mu?ammad's father's generation. By comparing the behaviour of these three groups we shall demonstrate the efficacy of the methodology and the accuracy of the source material and ultimately develop our narrative of Islamic history prior to the fall of the Umayyads.  相似文献   

18.
ABSTRACT

Joshua Reynolds' 1775 portrait of Mai [Omai], the first Pacific Islander to visit Britain, has attracted much public attention since 2001, when it sold for a near record-breaking £10.3 million. Omai's recent celebrity is based on the view that it is not only an ‘icon’ of British art but also of crucial significance as a reminder of an enlightened world we have lost. The critical heritage of Reynolds' Omai, however, indicates a rather more complex aesthetic and historical assessment. This article analyses the sources of the disjuncture between past judgements and today's soaring esteem. In doing so, it introduces for comparison another much-neglected Reynolds portrait of a New World traveller, entitled Scyacust Ukah.  相似文献   

19.
Ibn Ba??ū?a's longest sojourn (734–748/1333-ca. 1347) in his famous world travels was in the domains of the Delhi sultanate ruled by Mu?ammad b. Tughluq. He presents a vivid picture of court life in Delhi and a portrait of the sultan, whom Ibn Ba??ū?a describes in contrasting terms of generosity and violence. This essay examines the latter phenomenon, first by briefly noting the contribution of two contrasting studies on the complex nature of violence itself (Part One), followed by Ibn Ba??ū?a's depiction of Ibn Tughluq's accession to power (Part Two), and then his perception of the sultan's use of capital punishment during his reign (Part Three). The last section (Part Four) adds further detail on the sultan's policy and then briefly compares Ibn Ba??ū?a's perception of the sultan's violence with that of another contemporary witness, the historian ?iyā? al-Dīn Baranī. The result suggests that Ibn Ba??ū?a's representation of violence is as nuanced as the phenomenon of violence itself.  相似文献   

20.
Abstract

The arrival in Alexandria of al-?ur?ūshī from Spain and al-Silafī from Iran and the settling there of both early in the sixth/twelfth century created a nucleus of Sunni learning that grew into a full-blown renaissance. Many additional scholars participated, either as students and colleagues of these two, or on their own. As one result, the city itself became, over the first half of that century, a noted entrepôt for the east–west exchange of scholarship in the Muslim world, and all this despite the core Shi‘ism of the Fā?imid dynasty that controlled Egypt, including Alexandria. This renaissance in fact continued to flourish until the Fā?imids were finally supplanted in 567/1171 by the Ayyūbids, a full two decades into the second half of the same century, at which time Cairo became once again a major centre of Sunnism.  相似文献   

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