Jihad as an Individual Duty (farḍ al-ʻayn) in the Ideology of Circassian Sultans (1382–1517)

This article is devoted to the study of the development of the theory and practice of jihad during the rule of the Circassian sultans in Egypt and Syria (1382–1517). The purpose of the study is to trace the development of key aspects of jihad, to identify features of its perception in the Mamluk state. An essential feature of the theory of jihad in the Mamluk period is the interpretation of jihad as farḍ al-ʿayn (the individual duty of every Muslim). While studying the theory of jihad, the authors rely on a holistic and balanced approach justified in the papers of M. Bonner and D. Cook and their interpretation of the concept of jihad, which has a centuries-old history of development and a sophisticated, multi-layered set of meanings. Another methodological basis of the present paper was the concept of minimalism and maximalism, developed by Yusef Waghid. The source base for the study of jihad theory is the works of Ibn al-Nahhas (d. 1411), a prominent philosopher of the Mamluk era. The interpretation of jihad as an individual duty of every Muslim, substantiated by Ibn al-Nahhas, was the foundation of the volunteer movement that developed in Egypt and Syria in the 15th century. The doctrine of jihad where the concepts of justice (al-‘adl) and truth (al-ḥaqq) play a key role, was used by the Mamluks and then by the Ottomans as a powerful ideological tool to manipulate the minds of Muslims. The relevance of the study is that the findings are not only true for the Middle Ages but are directly related to the present.

On the History of a Mysterious Word: Kurdish ēš‘ache, pain; disease’

This essay depicts the details of the history of a well-known Kurdish lexeme on the background of the related forms in Iranian.

Judaism in the Kitchen: Ritual Space of the Mountain Jewish Women of Dagestan

The article investigates the gender and ritual roles of the Mountain Jewish women of Dagestan. The research is based on fieldwork conducted by the "Sefer" Center in 2018. The author suggests that in the Mountain Jewish communities the central component of ritual life is a collective feast, but not the synagogue as it is in many other Jewish communities. Since traditionally women are responsible for preparing food, they shape and pass on the traditions of the Mountain Jews. They organize community celebrations and rites of passage. During Soviet times, the power over the ritual process transferred from the centralized male system, the synagogue, to the female sphere.

On the Border between Urartu and Mannea: Goyje Qalʽeh, an Iron Age Site in Northern Iran

Goyje Qalʽeh is located in the city of Maragheh, Iran. This article gives a new presentation of a site that is already known in the literature. The site was occupied in various periods, a circumstance, which demonstrates its importance and strategic location. Of particular significance are its outstanding rock-cut features, such as terraces, stairs, rock-cut chambers, and cisterns, and its geographical position—on the border between Urartu and Mannea—was clearly important. Goyje Qalʽeh is compared with other sites known in the area.

Whose Past and Whose Future: Free Love and Love Marriage among “Kafirs” of the Hindukush in an Early Nineteenth-Century Persian Ethnography

This paper deals with some practices and conceptions relating to love and marriage in a now-extinct pre-Islamic culture of the Hindukush, as described in an extremely precious, yet very little-known, Persian ethnographical source (ca. 1840). Written by a munshī from Peshawar under instructions from the French general Claude-Auguste Court, who was then in the service of Maharaja Ranjit Singh, this is probably the single most important pre-Robertson source about the “Kafir” cultures of Nuristan. While a complete translation and thorough study of the unpublished document, by Stefano Pellò and Alberto Cacopardo, is now forthcoming, in these brief notes we show how free love and love marriage, often perceived as “modern” concepts in many parts of Asia, were envisioned by Tak and Shamlar, two elders from pre-Islamic Kamdesh.

Proto-Indo-European Initial *r Revisited

The ante-rhotic vocalic prothesis has been postulated for the history of Hittite, Greek, Armenian, and Albanian—languages, which are often believed to have no inherited PIE words beginning with a rhotic. With the advance of the laryngeal theory, the existence of the ante-rhotic prothesis has been critically revised for Hittite, Greek, and Albanian. However, a closer look at the available evidence leaves one with a wide scale of possibilities of analysis not limited to postulating laryngeals before any PIE initial rhotic. Given that all of the aforementioned branches are primarily localized in Asia Minor or adjacent territories and that they most likely had split from the proto-language at different periods, the hypothesis of the ante-rhotic vocalic prothesis as an aerial feature may prove to be the most economic explanation of facts.

The City of Brass and Alexander’s Narrow Grave: Translation and Commentary of Kafas added to Manuscript M7709 (Part 1)

The 17th-century manuscript M7709 (held in the Matenadaran, Yerevan, Armenia) includes an Armenian copy of the History of the City of Brass, to which an unknown scribe has added short poems about Alexander the Great. The first of three articles that together present the Alexander poems of M7709 in full, with English translation, for the first time, this article introduces the manuscript and considers the first six poems: the seduction of Olympias, and Alexander’s encounter with plant-men at the edge of the world. It adds commentary on the poems’ relationship to the corresponding part of the History of the City of Brass on each page, proposing textual reasons why the scribe added the poems where he did. Across the three articles, this commentary delves into textual relationships beyond the pages of M7709, linking the Armenian History of the City of Brass, Alexander Romance and other texts and traditions, to show how this manuscript is situated amid wider networks of circulating literature. As a microhistorical study, it seeks to provide illumination into the macrohistory of medieval and early modern literature in and beyond the Caucasus.