Historia Islamica

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Prof. Dr. Şahin Uçar’ın mülk ve Hilafet konulu konferansı

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Reading Traditional Sources with Nontraditional Methods
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Historia Islamica: Reflections on Islamic History

June 2016.

“By focusing on the works and intellectual network of the Timurid historian Sharaf al Dīn ‘Alī Yazdī (d.1454), this book presents a holistic view of intellectual life in fifteenth century Iran. İlker Evrim Binbaş argues that the intellectuals in this period formed informal networks which transcended political and linguistic boundaries, and spanned an area from the western fringes of the Ottoman State to bustling late medieval metropolises such as Cairo, Shiraz, an

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Discusses the importance of intellectual networks and the formation of the republic of letters in Islamic history.
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“In the summer of 972 a group of Muslim brigands based in the south of France near La Garde-Freinet abducted the abbot of Cluny as he and his entourage crossed the Alps en route from Rome to Burgundy. Ultimately, the abbot was set free and returned home safely, but the audacity of this abduction outraged Christian leaders and galvanized the will of local lords. Shortly thereafter, Count William of Arles marshaled an army and succeeded in wiping out the Muslim stronghold. In Cluny and the Muslims of La Garde-Freinet, Scott G. Bruce uses this extraordinary incident, largely overlooked by contemporary scholars, to examine Christian perceptions of Islam in the Middle Ages.

The monks of Cluny kept the tale of their abbot’s abduction alive over the next century in hagiographical works and chronicles written to promote his sanctity. Bruce explores the telling and retelling of this story, focusing particularly on the representation of Islam in each account, and how that representation changed over time. The culminating figure in this study is Peter the Venerable, one of Europe’s leading intellectuals and abbot of Cluny from 1122 to 1156. Remembered today largely for his views of Islam, Peter commissioned Latin translations of Muslim historical and devotional texts including the Qur’an. As Bruce shows, Peter’s thinking on Islam had its roots in the hagiographical tradition of the abduction at La Garde-Freinet. In fact, Peter drew from the stories as he crafted a “Muslim policy” relevant to the mid-twelfth century, a time of great anxiety about Islam in the aftermath of the failed Second Crusade. Compellingly written, Cluny and the Muslims of La Garde-Freinet provides us with an unparalleled opportunity to examine Christian perceptions of Islam in the Crusading era.”

 

Spanish documentary (with English subtitles) exploring the representation of Islam and Muslims in medieval Romanesque art and architecture

 
El Románico y la Reconquista: La UNED en TVE-2 Fecha de emisión: 26-06-2015 La imagen románica permitió transmitir mensajes y “educar” –adoctrinar– a toda un…

“Ibāḍism is the only surviving sect of Khārijism and thus represents the third main branch of Islam, after Sunnism and Shīʻism. Ibāḍīs, who number less than 1% of the world’s Muslims, are found mainly in the Sultanate of Oman, in the Mzāb and Wārgla (Ouargla) regions of southeastern Algeria, in the Nafūsa mountain region of northwestern Libya, and on the island of Jirba(Djerba), Tunisia. The traditional narrative of Ibāḍism’s origins dates it to ‘Abd Allāh ibn Ibāḍ’s split from the radical Khārijism of Nāfi‘ ibn al-Azraq in 64/684 CE. Ibāḍīs say that Jābir ibn Zayd (d. 93/711 CE) organized the sect in Baṣra, but recent scholarship questions much of this traditional narrative. This article discusses recent scholarship on Ibāḍism’s historical development, summarizes its distinctive teachings in theology and jurisprudence, and offers a brief analysis of the relationship of Ibāḍism to the Bū Saʻīdī sultanate of Oman and Zanzibar.”

 
Ibāḍism is the only surviving sect of Khārijism, and thus represents the third main branch of Islam, after Sunnism and Shīʻism. Ibāḍīs, who number less than 1% of the world’s Muslims, are found mainly in the Sultanate of Oman, in the Mzāb and Wārgla
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Like many later Turko-Mongol dynasties down to the Qājārs, the Saljūqs took power as leaders of nomads, but very soon undertook a process of state-building which…
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“Of note is Jorati’s analysis of Ṭūsī’s innovative use of the legal construct of endowments (waqf) for funding the observatory, which had the advantage of freeing Ṭūsī from the whims of an individual patron. Particularly valuable in shedding light on how Ilkhanid politics shaped patronage matters is Jorati’s detailed reconstruction of Ṭūsī’s triangular relations with the Juwaynī brothers, and particular ‘Alā’ al-Dīn, the governor of Baghdad, and the Imāmī community of Iraq, o

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A review of Science and Society in Medieval Islam: Nasir al-Din Tusi and the Politics of Patronage, by Hadi Jorati. With his extraordinary grasp of the source base in both Arabic and Persian, Hadi …
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 https://www.cambridge.org/core/journals/international-journal-of-middle-east-studies

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