The Sanctity of the City of ‘Asqalan in the ‘Merits Literature’ of Palestine: An Examination of Mamluk and Ottoman Sources

2006 ◽  
Vol 5 (2) ◽  
pp. 187-198 ◽  
Author(s):  
Ghaleb Anabseh
Keyword(s):  
Holy Land ◽  
Political Perspective ◽  
Ibn Taymiyya ◽  
Sunni Islam ◽  
Mamluk Period ◽  
The City ◽  
Local Nature

The purpose of this study is to analyse the sanctity of the Palestine city of ‘Asqalan through manuscript sources from Mamluk and Ottoman times, mainly from a religious and political perspective, in light of the struggle between Muslims and Crusaders. Relevant traditions are often of a local nature, expressing concepts completely at odds with normative Islamic practice and belief. No separate compositions have been compiled about ‘Asqalan, in contrast to Jerusalem and Damascus, for example. Pilgrimage to the city was frowned upon by the Hanbali school of jurisprudence within Sunni Islam, represented by Ibn Taymiyya in the Mamluk period. Relevant traditions deal with war against the infidels, the city's cemetery, the city as gateway to Paradise, and more. For this study I have used the relevant traditions in the genre known as ‘Merits of the Holy Land’, in Arabic from Mamluk and Ottoman times. These traditions reflect the sanctity of ‘Asqalan; some have ancient Islamic roots, and others appeared later. The traditions in question, whenever they were first formulated, show the importance of the city for Muslim writers.

St Bernard of Clairvaux, The Low Countries and the Lisbon Letter of the Second Crusade

1997 ◽  
Vol 48 (3) ◽  
pp. 485-497 ◽  
Author(s):  
Jonathan Phillips
Keyword(s):  
Iberian Peninsula ◽  
Eleventh Century ◽  
Holy Land ◽  
Low Countries ◽  
The West ◽  
Latin East ◽  
The Baltic ◽  
The City

On 24 December 1144 'Imad ad-Din Zengi, the Muslim ruler of Aleppo and Mosul, captured the Christian city of Edessa. This was the most serious setback suffered by the Frankish settlers in the Levant since their arrival in the region at the end of the eleventh century. In reaction the rulers of Antioch and Jerusalem dispatched envoys to the west appealing for help. The initial efforts of Pope Eugenius in and King Louis VII of France met with little response, but at Easter 1146, at Vézelay, Bernard of Clairvaux led a renewed call to save the Holy Land and the Second Crusade began to gather momentum. As the crusade developed, its aims grew beyond an expedition to the Latin East and it evolved into a wider movement of Christian expansion encom-passing further campaigns against the pagan Wends in the Baltic and the Muslims of the Iberian peninsula. One particular group of men participated in two elements of the crusade; namely, the northern Europeans who sailed via the Iberian peninsula to the Holy Land. In thecourse of this journey they achieved the major success of the Second Crusade when they captured the city of Lisbon in October 1147. This article will consider how this aspect of the expedition fitted into the conception of the crusade as a whole and will try to establish when Lisbon became the principal target for the crusaders. St Bernard's preaching tour of the Low Countries emerges as an important, yet hitherto neglected, event.

Performing Virtual Pilgrimage: Somaesthetics and Holy Land Devotion at San Vivaldo

2020 ◽  
Author(s):  
Allie Terry-Fritsch
Keyword(s):  
Sixteenth Century ◽  
Holy Land ◽  
Effective Strategy ◽  
Performative Space ◽  
Mindful Engagement ◽  
Key Aspects ◽  
The City

Chapter Four examines the somaesthetic experience of the Nuova Gerusalemme di San Vivaldo, a virtual holy land that was constructed by Franciscan friars from Florence in a Tuscan forest in the first decade of the sixteenth century. Designed to emulate key aspects of the Renaissance experience of Jerusalem, San Vivaldo offered a performative space for pilgrims to construct personalized memories of the Holy Land without ever touching its soil. The chapter investigates the affective enhancement of devotion through somaesthetic conditioning and questions the Franciscan founders’ political motivations for building such an interactive and full-bodied experience of the Holy Land, particularly in the period after the Medici were exiled from the city and Fra Girolamo Savonarola burned at the stake. As the chapter reveals, the mindful engagement with the artistic program was an effective strategy to legitimate both the place and the whose practiced it.

scholarly journals PROGRAM DANA HIBAH DALAM PERSPEKTIF POLITIK DISTRIBUTIF: STUDI KASUS PRODAMAS KOTA KEDIRI Studi Kasus Prodamas Kota Kediri.

2019 ◽  
Keyword(s):  
Public Policy ◽  
Human Development ◽  
Participatory Development ◽  
City Government ◽  
The People ◽  
Grant Program ◽  
Political Perspective ◽  
Political Interests ◽  
Implementation Problems ◽  
The City

The concept of public policy is present and develops as an instrument for the state that aims to prosper the people. In Kediri, there was a public policy called Prodamas. Prodamas is a grant program that is actually presented by the Kediri City government to increase community participation in infrastructure and human development in the City of Kediri. But with a distributive political perspective, Prodamas is seen as a political tool for incumbents, Abdullah Abu Bakar. The indicator, the incumbent campaign program for the Kediri City elections in 2018 is to increase the number of Prodamas funds up to twice (Prodamas Plus), although in practice Prodamas still has many implementation problems. Secondly, the Socialization of Prodamas Plus has been socialized long before the momentum of the Kediri 2018 regional election. Third, Prodamas social assistance which is only given to a number of Kelurahan without clear indicators. Fourth, Prodamas have similarities with other participatory development mechanisms, namely 'Planning and Development Consultation' (Musrenbang). From these indicators, the authors conclude that Prodamas is not only a public policy that is only present for the welfare of the community, but incumbents political tool for political interests in the Kediri City elections 2018.

HE DISPUTE BETWEEN THE LEGATE THOMAS AND THE MONK NICEPHORUS HESYCHAST ABOUT THE ORTHODOX FAITH

2019 ◽  
pp. 135-158
Author(s):  
Дионисий Шлёнов
Keyword(s):  
Catholic Church ◽  
Russian Translation ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Holy Land ◽  
13Th Century ◽  
14Th Century ◽  
External Evidence ◽  
History Of ◽  
The City

Известнейший аскет и мистик конца XIII в., стоящий у истоков расцвета исихазма в XIV в., прп. Никифор Итал был автором не только трактата «О хранении сердца», вошедшего в «Добротолюбие», но и диспута о вере, который никогда не переводился на русский язык. Диспут состоялся в городе Птолемаида/Акра в конце 1276 г. с Фомой, латинским патриархом Иерусалима, папским легатом в Святой Земле и известным персонажем в иерархии Римско-католической церкви. В настоящей публикации предлагается русский перевод памятника, важного не только для истории полемики между латинянами и греками, но и как сочинение, в котором в зачаточном виде присутствуют черты учения о сущности и энергиях Бога, впоследствии развиваемого свт. Григорием Паламой. «Диспут» носит яркий автобиографический характер и, помимо богословия, проливает свет на жизнь прп. Никифора Исихаста, которую можно реконструировать по отдельным внешним свидетельствам. В целом данный памятник важен, в том числе, и для формирования учения о неизменности предания семи Вселенских Соборов, которое впоследствии применялось в антилатинской полемике. The most famous ascetic and mystic of the end of the 13th century, who stood at the origins of hesychasm in the 14th century, was the author of not only the treatise «On the Keeping of the Heart», which was included in the «Philocalia», but also the author of a debate on faith, which was never translated into Russian. The dispute took place in the city of Ptolemais Acre at the end of 1276 with Thomas, the Latin patriarch of Jerusalem, papal legate in the Holy Land and a famous figure in the hierarchy of the Roman Catholic Church. This publication offers a Russian translation of the monument, which is important not only for the history of polemics between the Latins and the Greeks, but also as an essay in which the features of the doctrine of the essence and energies of God, later developed by St. Gregory Palamas, are presented in their earliest stage. «The Dispute» has a vivid autobiographical character and, in addition to theology, sheds light on the life of St. Nicephorus the Hesychast, which can be reconstructed on the basis of some external evidence. In general, this work is important for the understanding of the formation of the doctrine of the immutability of the tradition of the seven Ecumenical Councils, which was later used in the anti-Latin polemics.

Attalia

2003 ◽  
Author(s):  
Clyde E. Fant ◽  
Mitchell G. Reddish
Keyword(s):  
World War I ◽  
Mediterranean Coast ◽  
Holy Land ◽  
The North ◽  
The Status ◽  
Byzantine Era ◽  
The Mediterranean ◽  
Tourist Center ◽  
Modern Turkey ◽  
The City

Antalya, the modern name for ancient Attalia, is a delightful city perched on the Mediterranean coast of southern Turkey. The eleventh largest city in modern Turkey, Antalya is a thriving tourist center. Although many visitors to the city use it as a base for visiting beaches along Turkey’s Mediterranean coast or archaeological sites in nearby locations, Antalya has plenty of charm and interest of its own. Attalia was a city in the region known as Pamphylia, an area bounded by the Taurus Mountains on the north and the Mediterranean Sea on the south. Situated on what is now called the Gulf of Antalya, the city served as the major port in Pamphylia during Hellenistic, Roman, and Byzantine times. Attalus II, who was king of Pergamum from 159 to 138 B.C.E., founded the city and named it after himself. When Attalus III (r. 138–133 B.C.E.) bequeathed the Pergamum kingdom to Rome in his will, Attalia was one of the areas excluded and thus became a free city for a while. In 77 B.C.E. Attalia was annexed by the Romans. During the 2nd century C.E. Emperor Hadrian conferred the status of colony on the city and visited Attalia in 130 C.E. The Hadrian Gate was built to commemorate this visit. Dedicated to the emperor, the triple-arched gate was made of marble and contained a dedicatory inscription in bronze letters. During the Byzantine era the city was known as Adalia and continued to serve as an important port city. Used by the Crusaders as a harbor on their way to the Holy Land, the city was conquered by the Seljuk Turks in 1207. The Seljuks left their mark upon the city by means of several buildings, some of which still decorate the city’s landscape. Around the end of the 14th century, the Ottomans gained control of the city. During this period Antalya continued to flourish and serve as an important harbor on the Mediterranean. When the Allies dismantled the Ottoman Empire at the end of World War I, Antalya was given to Italy, only to be retaken by the Turkish army in 1921.

COMMUNAL STRIFE IN LATE MAMLŪK JERUSALEM

1999 ◽  
Vol 6 (1) ◽  
pp. 69-96 ◽  
Author(s):  
Donald P. Litile
Keyword(s):  
Political Stability ◽  
Judicial System ◽  
The Other ◽  
Legal Institutions ◽  
Minority Communities ◽  
Legal Principles ◽  
Special Character ◽  
Holy Places ◽  
Mamluk Period ◽  
The City

In Muslim histories of the Mamlūk period little attention is given to the affairs of minority communities unless these were in conflict with dominant Muslim interests and posed a threat to social and political stability. This in general is true of Mujīr al-Dīn al-'Ulaymī's work on the merits of Jerusalem for Muslims, al-Uns al-Jalīl bi-Ta'rīkh al-Quds wa' 1-Khalīl. Nevertheless, thanks to the special character of the book and the author's militantly Ḥanbalī outlook, al-Uns covers in exceptional detail several episodes involving communal strife in the city under Mamlūk rule, most notably two disputes over holy places, one involving Muslims and Jews, the other, Muslims and Christians. Examination of these complex disputes shows how the Mamlūk judicial system succeeded in adjudicating them through legal institutions and in accordance with legal principles.

SIGNS AS EVIDENCE: THE DOCTRINE OF IBN TAYMIYYA (1263-1328) AND IBN QAYYIM AL-JAWZIYYA (D. 1351) ON PROOF

2002 ◽  
Vol 9 (2) ◽  
pp. 168-193 ◽  
Author(s):  
Baber Johansen
Keyword(s):  
Legal Development ◽  
Ibn Taymiyya ◽  
Mamluk Period ◽  
Open Question

AbstractThe fiqh doctrine on evidence, proof and procedure underwent important changes during the Mamluk period. By rationalizing the concept of proof and evidence, authors such as Ibn Taymiyya, Ibn Qayyim al-Jawziyya and Ibn Farhūn gave a new impetus to the doctrine of siyāsa shar'iyya and defined the court procedure in such a way as to legalize judicial torture. Whether this development was in any way linked to the legal development that brought about the same results in Europe during the thirteenth and fourteenth centuries remains an open question.

scholarly journals Komodifikasi Agama dalam Holy Land Tour: Sebuah Tinjauan Sosiologi Agama

2021 ◽  
Vol 6 (1) ◽  
pp. 16-30
Author(s):  
Sony Kristiantoro
Keyword(s):  
Holy Land ◽  
Church Members ◽  
Journal Articles ◽  
Central Figure ◽  
The City

Abstract. For almost three decades, the Holy Land Tour (HLT) has become a prima donna for steady economical status Christians. The pastor becomes a central figure as a person who can be entrusted with the task of promoting, being a spiritual guide, so that he gets convenience and benefits both from the HLT Travel Bureau, and from his church members. This paper aimed to examine the role of church pastors in the city of Salatiga who participated in HLT activities, through interviews toward four pastors from various denominations, and also through data obtained from books or journal articles. The results of this study confirmed that HLT can bring goodness and renewal of faith for participants, but it must still be criticized considering the dangers of consumerism and personal pietism that ignore social piety.Abstrak. Sudah hampir tiga dekade, Holy Land Tour (HLT) menjadi primadona bagi kalangan Kristiani dengan status ekonomi yang mapan. Pendeta menjadi sosok yang cukup sentral sebagai orang yang bisa diserahi tugas mempromosikan, menjadi pembimbing rohani, sehingga mendapat kemudahan dan keuntungan baik dari Biro Travel HLT, maupun dari anggota gerejanya. Tulisan ini hendak meneliti peran pendeta gereja yang ada di kota Salatiga yang pernah mengikuti kegiatan HLT, melalui wawancara yang dilakukan kepada empat orang pendeta yang berasal dari berbagai denominasi, dan juga melalui data yang didapatkan dari buku ataupun artikel jurnal. Hasil penelitian ini menegaskan bahwa HLT bisa membawa kebaikan dan pembaharuan iman bagi peserta, namun tetap harus dikritisi mengingat bahaya konsumerisme dan pietisme (kesalehan) personal yang bisa mengabaikan kesalehan sosial.

Ibn Taymiyya, Taqi al–Din (1263–1328)

2018 ◽  
Author(s):  
James Pavlin
Keyword(s):  
Spiritual Guidance ◽  
Spiritual Experiences ◽  
Religious Knowledge ◽  
Strict Adherence ◽  
Faith Based ◽  
Religious Truth ◽  
Ibn Taymiyya ◽  
Sunni Islam ◽  
Ritual Practices

Ibn Taymiyya was a staunch defender of Sunni Islam based on strict adherence to the Qur’an and authentic sunna (practices) of the Prophet Muhammad. He believed that these two sources contain all the religious and spiritual guidance necessary for our salvation in the hereafter. Thus he rejected the arguments and ideas of both philosophers and Sufis regarding religious knowledge, spiritual experiences and ritual practices. He believed that logic is not a reliable means of attaining religious truth and that the intellect must be subservient to revealed truth. He also came into conflict with many of his fellow Sunni scholars because of his rejection of the rigidity of the schools of jurisprudence in Islam. He believed that the four accepted schools of jurisprudence had become stagnant and sectarian, and also that they were being improperly influenced by aspects of Greek logic and thought as well as Sufi mysticism. His challenge to the leading scholars of the day was to return to an understanding of Islam in practice and in faith, based solely on the Qur’an and sunna.

The Mamluk City as Overlapping Personal Networks

2018 ◽  
pp. 124-137
Author(s):  
Kelly Tuttle
Keyword(s):  
Social Interactions ◽  
Personal Networks ◽  
Biographical Dictionary ◽  
Mamluk Period ◽  
The City

This chapter analyses the ways in which the biographical dictionaryAʿyān al-ʿAṣr wa-Aʿwān al-Naṣr by Khalīl b. Aybak al-Ṣafadī (d. 1363) reflects the Mamluk city. Rather than being arranged by location or occupation, the dictionary is organized by name and is specific to the author’s lifetime. An individual’s movements and social interactions as traced in the dictionary reveal the city during the Mamluk period to be almost portable. Instead of defining the city as a place, the dictionary shows the city to be an extension of people and their networks. It shows that success in the city is linked to successful networking and successful networking in turn creates links among cities and encourages the movement of people.

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