scholarly journals Reading Ottoman Sunnism through Islamic History: Approaches toward Yazīd b. Muʿāwiya in Ottoman Historical Writing

2020 ◽  
pp. 451-478
Keyword(s):  
Historical Writing ◽  
Islamic History

Christian and Jewish Religious Dignitaries in Mamlûk Egypt and Syria: Qalqashandî's Information on their Hierarchy, Titulature, and Appointment (I)

1972 ◽  
Vol 3 (1) ◽  
pp. 59-74 ◽  
Author(s):  
C. E. Bosworth
Keyword(s):  
The Other ◽  
Historical Writing ◽  
Islamic History ◽  
Mamluk Period ◽  
The One

Together with those centuries of the Ottoman empire's florescence, the age of the independent Mamlûks(648–922/1250–1517)ranks as one of the best-documented periods of medieval Islamic history. Not only is its historical writing proper of an amazing bulk and richness, but the Mamlûk period produced encyclopedic compilations covering almost every branch of the Islamic sciences. In particular, there arose a flourishing minor genre of manuals of financial and secretarial practice, reflecting on the one hand the economic and commercial richness of the Mamlûk lands, and on the other the importance of the Mamlûk chancery and its truly international sphere of operations

Islam, Empire and Makassarese historiography in the reign of Sultan Ala'uddin (1593–1639)

2007 ◽  
Vol 38 (2) ◽  
pp. 197-214 ◽  
Author(s):  
William Cummings
Keyword(s):  
Social Change ◽  
Religious Identity ◽  
Historical Writing ◽  
History Writing ◽  
Islamic History ◽  
New Form ◽  
Insight Into

AbstractDuring the reign of Sultan Ala'uddin (r. 1593–1639), the Makassarese of Gowa and Talloq initiated a new form of historical writing known as lontaraq bilang. This article argues that this genre represents an Islamic form of historical writing that simultaneously integrated distant places and events within the structure of Makassarese history and Makassarese people and practices within the umma and the structure of Islamic history. Examining this islamisation of history writing yields new insight into premodern Makassarese notions of empire, social change, and religious identity. Lontaraq bilang are an important source of insight into how Makassarese grappled with what it meant to be Muslim and how processes of islamisation were transforming (or should ideally transform) their society.

Problematizing Ottoman Sunnism: Appropriation of Islamic History and Ahl al-Baytism in Ottoman Literary and Historical Writing in the Sixteenth Century

2017 ◽  
Vol 60 (5) ◽  
pp. 614-646
Author(s):  
Vefa Erginbaş
Keyword(s):  
Sixteenth Century ◽  
Significant Role ◽  
State Policy ◽  
Historical Writing ◽  
Muslim Community ◽  
Islamic History ◽  
Strong Attachment

A growing number of studies argue that the Ottomans became militantly Sunni in the sixteenth century as they participated in the age of confessionalization. In defining Ottoman Sunnism, state policy and state-appointed jurists and scholars played a significant role. This paper attempts to define Ottoman Sunnism in the sixteenth century in a manner subtly different from that of the jurists, by looking at the views of Ottoman historians on the issues that divided the original Muslim community, ultimately resulting in the Sunni-Shiʿi schism. Despite the seemingly sectarian conflicts of the sixteenth century, neither rigid Sunnism nor fierce confessionalization was carried over into the intellectual and cultural scene. A moderate inclination towards Shiʿism/ʿAlidism and strong attachment to Ahl al-Bayt continued to be potent forces in Sunni Ottoman intellectual circles.

scholarly journals Oral history and historical writing among Arabs - Critical Analytical Study –: التاريخ الشفاهي والكتابة التاريخية عند العرب - دراسة تحليلية نقدية –

2021 ◽  
Vol 5 (1) ◽  
Author(s):  
Balqis Edan Louis
Keyword(s):  
Oral History ◽  
Analytical Study ◽  
Historical Narratives ◽  
Historical Writing ◽  
Islamic History ◽  
Historical Material

The aim of the study is to demonstrate the efforts of Muslim historians in preserving oral history and making it an important foundation of the historical material. The inductive syllabus was used in the study, and the results of it showed that the early historians adopted a set of characteristics and controls that are compatible with the nature of Islamic history, and these things in its entirety participated in the emergence of the curriculum Criticism of historical narratives, and in light of the results, a number of recommendations and proposals were presented to study oral history, preserve it, and develop ways of adopting it.

From Persianate pasts to Aryan antiquity. Transnationalism and transformation in Afghan intellectual history, c.1880–1940

Afghanistan ◽  
2018 ◽  
Vol 1 (1) ◽  
pp. 26-67
Author(s):  
Nile Green
Keyword(s):  
Intellectual History ◽  
Collective Identity ◽  
Historical Writing ◽  
Archaeological Methods ◽  
Subsequent Rise ◽  
Intellectual Disciplines

This essay forms a case study of the transnational dimensions of Afghanistan's modern intellectual history through a focus on the practice of history. It traces the development of Afghan historical writing between around 1880 and 1940, with an emphasis on the revolutionary historiographical transformations of the 1930s. Prior to this decade, Afghan historians broadly continued the dynastic and genealogical traditions of the Persianate tarikh (‘chronicle’). After discussing several such texts, the focus turns to the new intellectuals associated with the Kabul Literary Society (Anjuman-i Adabi-yi Kabul) in its role as a crossroads for the importation and adaptation of European intellectual disciplines. Drawing on Anglophone and Francophone scholarship in their Dari-Persian publications, the Society's historians forged radically new conceptions of collective identity by adapting European linguistic and archaeological methods. An examination of the writings of two such historians, Ya‘qub Hasan Khan and Ahmad ‘Ali Kuhzad, documents the subsequent rise of the new historical ideology of Aryanism by which Afghanistan and its peoples were linked to the ancient Aryans and their homeland of Bactria qua Aryana.

Gendering Emotions: Ṭarab, Women and Musical Performance in Three Biographical Narratives from ‘The Book of Songs’

2019 ◽  
Vol 8 (2) ◽  
pp. 164-183
Author(s):  
Karen Moukheiber
Keyword(s):  
Formative Period ◽  
Musical Performance ◽  
Ruling Elite ◽  
Islamic History ◽  
Musical Performances ◽  
Slave Women ◽  
Social Conduct ◽  
Literary Biographies ◽  
The One ◽  
The Book Of Songs

Musical performance was a distinctive feature of urban culture in the formative period of Islamic history. At the court of the Abbasid caliphs, and in the residences of the ruling elite, men and women singers performed to predominantly male audiences. The success of a performer was linked to his or her ability to elicit ṭarab, namely a spectrum of emotions and affects, in their audiences. Ṭarab was criticized by religious scholars due, in part, to the controversial performances at court of slave women singers depicted as using music to induce passion in men, diverting them from normative ethical social conduct. This critique, in turn, shaped the ethical boundaries of musical performances and affective responses to them. Abū l-Faraj al-Iṣfahānī’s tenth-century Kitāb al-Aghānī (‘The Book of Songs’) compiles literary biographies of prominent male and female singers from the formative period of Islamic history. It offers rich descriptions of musical performances as well as ensuing manifestations of ṭarab in audiences, revealing at times the polemics with which they were associated. Investigating three biographical narratives from Kitāb al-Aghānī, this paper seeks to answer the following question: How did emotions, gender and status shape on the one hand the musical performances of women singers and on the other their audiences’ emotional responses, holistically referred to as ṭarab. Through this question, this paper seeks to nuance and complicate our understanding of the constraints and opportunities that shaped slave and free women's musical performances, as well as men's performances, at the Abbasid court.

SENTRALISASI ISLAM MARJINAL

2017 ◽  
pp. 83-112
Author(s):  
Lukmanul Hakim
Keyword(s):  
Primary Sources ◽  
Historical Criticism ◽  
Islamic History ◽  
Ibn Khaldun ◽  
Historical Method ◽  
The Third ◽  
Work First

This paper aims to analyze the thoughts of Hamka in Malay Islamic Nysties Historiography. The method used is historical method, especially historiography approach. Characteristic of Hamka's work; First, writing techniques; Not using footnotes, style of language; Simple, alive, and communicative. The sources used by Hamka can be grouped into three groups; Primary sources, historical books composed by Muslim authors themselves; Second, the second source of material is the Dutch and British writers' writings on Indonesia and the Malay Land; Third, the third source of material materials that allegedly most of the writers of Islamic history in Indonesia did not get it. While from the Method of Historical Criticism, according to Hamka there are two ways to write history among Muslims; First collecting all the facts wherever it comes from, no matter whether the facts make sense or not, what needs to be taken care of is where this history is received. Second, judging the facts and giving their own opinions, after the facts were collected, this is the system used by Ibn Khaldun.

Epistemologi Pendidikan Islam: Melacak Metodologi Pengetahuan Perguruan Tinggi Islam Klasik

1970 ◽  
Vol 13 (3) ◽  
pp. 453-473
Author(s):  
Musnur Hery
Keyword(s):  
Higher Education ◽  
Learning Process ◽  
Education Level ◽  
Formal Institutions ◽  
Islamic History ◽  
Formal Institution

Islamic higher college not only limited to higher education that famous at Islamic history like madrasah (e.g. Nizamiyah), and al-Jami’ah (e.g. al-Azhar). Yet, Islamic higher college is the implementation of learning process that can be categorized in higher education stage, that being practiced in Moslem society, even still in non-formal or informal form before madrasah existence. Several epistemologies branch indeed take place at formal institution, while some epistemologies branch theoretically applied at formal institution, but it’s practiced at non-formal institutions. These non-formal institutions were still reflecting Islamic higher education level. 

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