Caliphate and Kingship in a Fifteenth-Century Literary by van Jo Steenbergen

Caliphate and Kingship in a Fifteenth-Century Literary by van Jo Steenbergen

By van Jo Steenbergen

In Caliphate and Kingship in a Fifteenth-Century Literary historical past of Muslim management and Pilgrimage Jo van Steenbergen provides a brand new research, variation and translation of al-Ḏahab al-Masbūk fī Ḏikr guy Ḥağğa min al-Ḫulafāʾ wa-l-Mulūk, a precis heritage of the Muslim pilgrimage to Mecca via al-Maqrīzī (766-845 AH/ca. 1365-1442 CE). regularly regarded as an invaluable resource for the heritage of the ḥağğ, al-Ḏahab al-Masbūk is re-interpreted right here as a fancy literary building that was once endowed with varied meanings. via specified contextualist, narratological, semiotic and codicological analyses Van Steenbergen demonstrates how those meanings have been deeply embedded in early-fifteenth century Egyptian adjustments, how they replaced considerably over the years, and the way they incorporated specific claims approximately authorship and approximately valid and reliable Muslim rule.

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Com/entries/ encyclopaedia-of-islam-2/abbasids-COM_0002). contexts 17 the Mamluk Sultanate, or also as the Mamluk Empire. This Mamluk label is inspired by the continued particular social origins of the majority of its militarypolitical elites, including of many of its sultans. Baybars was brought to Egypt a young Turkish slave (mamlūk) from north of the Black Sea region, and nineteen of the Cairo sultans after him shared similar mamlūk Central-Asian servile origins, local Arabo-Islamic and martial socialisation in the barracks of the Cairo citadel, and upward social mobility through manumission, military service, and court careerism.

801–815/1399–1412), and taking a decisive turn in the days of his successor, sultan al-Muʾayyad Šayḫ (r. 815–824/1412–1421). Whether it really was a voluntary process and whether al-Saḫāwī’s suggestion of an obsession with history sufficiently explains it are questions that continue to arouse debate. Some modern scholars, such as Bauden, Ziyādah and Faraḥāt, follow al-Saḫāwī’s explanation of consciously giving in to the appeal of a life of intellectual scholarship. , al-Ḍawʾ al-lāmiʿ, 2: 22. For al-Maqrīzī’s sojourning in Mecca, see especially Bauden (2014): 165, fn.

Obviously, these practical as well as motivational conditions made going on pilgrimage easier for some people, for successful scholars and merchants in particular, than for others. Every year various religious scholars of often towering regional reputation within and beyond their Šāfiʿī, Ḥanafī, Mālikī or Ḥanbalī schools of legal thought again travelled to Mecca for the ḥaǧǧ. In many cases, they combined the effort of the long and dangerous pilgrimage journey with the ambition of sojourning for some time near the Sanctuary Mosque.

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