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Temple in Jerusalem Coordinates: 31.77765, 35.23547 from Wikipedia, the Free Encyclopedia
Log in / create account article discussion edit this page history Temple in Jerusalem Coordinates: 31.77765, 35.23547 From Wikipedia, the free encyclopedia Bet HaMikdash ; "The Holy House"), refers to Part of a series of articles on ,שדקמה תיב :The Temple in Jerusalem or Holy Temple (Hebrew a series of structures located on the Temple Mount (Har HaBayit) in the old city of Jerusalem. Historically, two Jews and Judaism navigation temples were built at this location, and a future Temple features in Jewish eschatology. According to classical Main page Jewish belief, the Temple (or the Temple Mount) acts as the figurative "footstool" of God's presence (Heb. Contents "shechina") in the physical world. Featured content Current events The First Temple was built by King Solomon in seven years during the 10th century BCE, culminating in 960 [1] [2] Who is a Jew? ∙ Etymology ∙ Culture Random article BCE. It was the center of ancient Judaism. The Temple replaced the Tabernacle of Moses and the Tabernacles at Shiloh, Nov, and Givon as the central focus of Jewish faith. This First Temple was destroyed by Religion search the Babylonians in 587 BCE. Construction of a new temple was begun in 537 BCE; after a hiatus, work resumed Texts 520 BCE, with completion occurring in 516 BCE and dedication in 515. As described in the Book of Ezra, Ethnicities Go Search rebuilding of the Temple was authorized by Cyrus the Great and ratified by Darius the Great. Five centuries later, Population this Second Temple was renovated by Herod the Great in about 20 BCE. -
Volume 48, Number 1, Spring
Volume 48, Number 1 Spring 1998 IN THIS ISSUE Rx for ASOR: Shanks May be Right! Lynch's Expedition to the Dead Sea News & Notices Tall Hisban 1997 Tell Qarqur 1997 Project Descriptions of Albright Appointees Endowment for Biblical Research Grant Recipient Reports Meeting Calendar Calls for Papers Annual Meeting Information E-mail Directory Rx for ASOR: SHANKS MAY BE RIGHT! If any would doubt Herschel Shanks' support for ASOR and its work mark this! His was among the earliest contributions received in response to our 1997-98 Annual Appeal and he was the very first person to register for the 1998 fall meeting in Orlando! So I urge everyone to give a serious reading to his post-mortem on "The Annual Meeting(s)" just published in Biblical Archaeology Review 24:2 (henceforth BAR). Like most spin doctors his "Rx for ASOR" (p. 6) and "San Francisco Tremors" (p. 54) are burdened with journalistic hyperbole, but within and beyond the hype he scores a number of valid points. However, while several of his comments warrant repetition and review, a few others need to be corrected and/or refocused. ASOR's constituency does indeed, as he notes (BAR p. 6), represent a broad spectrum of interests. These reach from Near Eastern prehistory to later classical antiquity and beyond, and from a narrower focus on bible related material culture to a broader concern with the full range of political and cultural entities of the Ancient Near East and of the eastern and even western Mediterranean regions. Throughout its nearly 100 year history, by initiating and supporting field excavation efforts, by encouraging scholarly and public dialogue via an active publications program, and through professional academic meetings, ASOR's mission has included service to all facets of this wide spectrum. -
Tankiz Ibn ʿabd Allāh Al-Ḥusāmī Al-Nāṣirī (D
STEPHAN CONERMANN UNIVERSITY OF BONN Tankiz ibn ʿAbd Allāh al-Ḥusāmī al-Nāṣirī (d. 740/1340) as Seen by His Contemporary al-Ṣafadī (d. 764/1363) INTRODUCTION Many take Hayden White’s “theory of narrativity” to be the beginning of a “change of paradigm,” in the sense of Thomas Kuhn, that indicated the bankruptcy of mechanistic and organic models of truth and explanation. Historians could no longer believe in explanatory systems and monolithic visions of history. 1 From now on, they would prefer the formist or contextualist form of argument, which is more modest and fragmentary. It is thanks to “narrativity” that historians were reminded of their cognitive limits, which had been neglected by positivism and other historiographical trends, and it is thanks to White, and to his Metahistory in particular, that they were reminded of the importance of their medium, language, and of their dependence on the linguistic universe. With the appearance of White’s much-disputed book, the exclusively interlinguistic debate on the so- called “linguistic turn” gained ground among historians. The literary theory which has been developed by Ferdinand de Saussure, Roland Barthes, and Mary Louise Pratt points out that history possesses neither an inherent unity nor an inherent coherence. Every understanding of history is a construct formed by linguistic means. The fact that a human being does not have a homogeneous personality without inherently profound contradictions leads to the inescapable conclusion that every text, as a product of the human imagination, must be read and interpreted in manifold ways: behind its reading and interpretation there is an unequivocal or unambiguous intention. -
Mamluk Architectural Landmarks in Jerusalem
Mamluk Architectural Landmarks 2019 Mamluk Architectural in Jerusalem Under Mamluk rule, Jerusalem assumed an exalted Landmarks in Jerusalem religious status and enjoyed a moment of great cultural, theological, economic, and architectural prosperity that restored its privileged status to its former glory in the Umayyad period. The special Jerusalem in Landmarks Architectural Mamluk allure of Al-Quds al-Sharif, with its sublime noble serenity and inalienable Muslim Arab identity, has enticed Muslims in general and Sufis in particular to travel there on pilgrimage, ziyarat, as has been enjoined by the Prophet Mohammad. Dowagers, princes, and sultans, benefactors and benefactresses, endowed lavishly built madares and khanqahs as institutes of teaching Islam and Sufism. Mausoleums, ribats, zawiyas, caravansaries, sabils, public baths, and covered markets congested the neighborhoods adjacent to the Noble Sanctuary. In six walks the author escorts the reader past the splendid endowments that stand witness to Jerusalem’s glorious past. Mamluk Architectural Landmarks in Jerusalem invites readers into places of special spiritual and aesthetic significance, in which the Prophet’s mystic Night Journey plays a key role. The Mamluk massive building campaign was first and foremost an act of religious tribute to one of Islam’s most holy cities. A Mamluk architectural trove, Jerusalem emerges as one of the most beautiful cities. Digita Depa Me di a & rt l, ment Cultur Spor fo Department for e t r Digital, Culture Media & Sport Published by Old City of Jerusalem Revitalization Program (OCJRP) – Taawon Jerusalem, P.O.Box 25204 [email protected] www.taawon.org © Taawon, 2019 Prepared by Dr. Ali Qleibo Research Dr. -
Resources for the Study of Islamic Architecture Historical Section
RESOURCES FOR THE STUDY OF ISLAMIC ARCHITECTURE HISTORICAL SECTION Prepared by: Sabri Jarrar András Riedlmayer Jeffrey B. Spurr © 1994 AGA KHAN PROGRAM FOR ISLAMIC ARCHITECTURE RESOURCES FOR THE STUDY OF ISLAMIC ARCHITECTURE HISTORICAL SECTION BIBLIOGRAPHIC COMPONENT Historical Section, Bibliographic Component Reference Books BASIC REFERENCE TOOLS FOR THE HISTORY OF ISLAMIC ART AND ARCHITECTURE This list covers bibliographies, periodical indexes and other basic research tools; also included is a selection of monographs and surveys of architecture, with an emphasis on recent and well-illustrated works published after 1980. For an annotated guide to the most important such works published prior to that date, see Terry Allen, Islamic Architecture: An Introductory Bibliography. Cambridge, Mass., 1979 (available in photocopy from the Aga Khan Program at Harvard). For more comprehensive listings, see Creswell's Bibliography and its supplements, as well as the following subject bibliographies. GENERAL BIBLIOGRAPHIES AND PERIODICAL INDEXES Creswell, K. A. C. A Bibliography of the Architecture, Arts, and Crafts of Islam to 1st Jan. 1960 Cairo, 1961; reprt. 1978. /the largest and most comprehensive compilation of books and articles on all aspects of Islamic art and architecture (except numismatics- for titles on Islamic coins and medals see: L.A. Mayer, Bibliography of Moslem Numismatics and the periodical Numismatic Literature). Intelligently organized; incl. detailed annotations, e.g. listing buildings and objects illustrated in each of the works cited. Supplements: [1st]: 1961-1972 (Cairo, 1973); [2nd]: 1972-1980, with omissions from previous years (Cairo, 1984)./ Islamic Architecture: An Introductory Bibliography, ed. Terry Allen. Cambridge, Mass., 1979. /a selective and intelligently organized general overview of the literature to that date, with detailed and often critical annotations./ Index Islamicus 1665-1905, ed. -
Arabic in Speech, Turkish in Lineage
Sonderdrucke aus der Albert-Ludwigs-Universität Freiburg ULRICH HAARMANN Arabic in speech, turkish in lineage Mamluks and their sons in the intellectual life of fourteenth-century Egypt and Syria Originalbeitrag erschienen in: Journal of semitic studies 33 (1988), S. 81-114 Journal of Semitic Studies XXX1111.1 Spring "988 ARABIC IN SPEECH, TURKISH IN LINEAGE: MAMLUKS AND THEIR SONS IN THE INTELLECTUAL LIFE OF FOURTEENTH-CENTURY EGYPT AND SYRIA* ULRICH HAARMANN UNIVERSITÃT FREIBURG 1M BREISGAU In spite of rich historiographical and epigraphical data it is difficult to evaluate the cultural and intellectual achievement of Mamluks and of their offspring, the so-called awlad al-rids, fourteenth-century Egypt and Syria in comparison to, and contrast with, non-Mamluks. There are no preliminary quanti- tative analyses of fourteenth-century biograms, and even if they existed, such statistics would be of limited value, if not outrightly false. We still depend to a very large degree on the information of the local, non-Mamiuk, ulamiz' authors as far as the intellectual life of the period is concerned, even if the study of archival materials — and especially of endowment deeds giving details of the academic curriculum and titles of textbooks and selected private documents, for example death inventories, presenting the library holdings of a deceased scholar — will help us to place this information in the right perspective. The non- Mamluk scholars of the time tended to minimize the contribu- tion of alien, Mamluk authors to their own contemporary civilization. Therefore an analysis of this bias should precede * The first results of research pursued for this article were presented, under the title of `Mamluks and awkid a/-nar in the intellectual life of fourteenth-century Egypt and Syria', at the Seventh Oxford-Pennsylvania History Symposium in Oxford in the summer of 1977; the papers of this conference were never published, without any explanation as to the reasons for this ever being given by the editor who had volunteered to take over this task. -
Arabian Nights 137
arabian nights 137 hood, and a dwarf colonnade above. Another The structural history of the Aqsa Mosque , London change that can be dated to soon after the and Jerusalem 1949 ; Hillenbrand, R., Umayyad woodwork in the Aqā mosque, in J. Johns (ed.), Muslim reconquest was the installation of the Bayt al-maqdis. Jerusalem and early Islam (Oxford elaborate wooden minbar (destroyed in 1969), 1999), 271–310 ; Johns, J., The “House of the commissioned by Nūr al-Dīn Mamūd b. Zankī Prophet” and the concept of the mosque, in Bayt in 564/1168–69. The north portico was the al-maqdis. Jerusalem and early Islam (Oxford 1999), 59–112 ; Küchler, M., Moschee und Kalifenpaläste work of the Ayyūbid sultan al-Muaam Īsā in Jerusalems nach den Aphrodito-Papyri, Zeitschrift 614/1217–18 (van Berchem, 393–429). des Deutschen Palästina-Vereins 107 (1991), 120–43 ; Mamlūk sultans from al-Nāir Muammad Lazzarini, L., and P. Schwartzbaum, The technical examination and restoration of the paintings of the b. Qalāwūn to al-Ashraf al-Ghawrī made im- dome of the Al Aqsa mosque, Jerusalem, Studies provements to the dome, the doors, and the in Conservation 30 (1985) 3:129–35 ; Meinecke, M., roof. Tankiz, the governor of Syria, reno- Die mamlukische Architektur in Ägypten und Syrien , 2 vated the transept in 731/1330–31, and may vols., Glückstadt 1992 ; Stern, H., Recherches sur la mosquée al-Aqā et sur ses mosaïques, Ars have added the decorative rosette within the Orientalis 5 (1963), 27–47 ; Wilkinson, J., Column mosaic of the mi rāb hood (see Meinecke for capitals in the aram al-Sharīf, in J. -
Sacred Sites in the Holy Land: Historical and Religious Perspectives
This project is funded by the European Union Sacred Sites in the Holy Land: Historical and Religious Perspectives ©Copyright IHJR 2011 This publication has been produced with the assistance of the European Union. The contents of this publication are the sole responsibility of the Institute for Historical Justice and Reconciliation and can in no way be taken to reflect the views of the European Union. Published by The Institute for Historical Justice and Reconciliation (IHJR) Laan van Meerdervoort 70 2517 AN, The Hague, The Netherlands © IHJR 2011 All rights reserved ISBN 978-94-91145-02-5 Copy-editing: Hilmara Requena Book design: Linda Germanis Copyright© 2011 Institute for Historical Justice and Reconciliation. No part of this publication may be reproduced, translated, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission from the publisher. The IHJR has made all reasonable efforts to trace all rights holders to any copyrighted material used in this work. In cases where these efforts have not been successful the publisher welcomes communications from copyright holders, so that the appropriate acknowledgements can be made in future editions, and to settle other permission matters. P r e fa c e As Executive Director of the Institute for Historical Justice and Reconciliation, I am pleased to present the following case studies of three sacred sites in the Middle East. The work contained in this report represents an overview of historical and religious perspectives on these specific sites. The Sacred Sites project represents a multi‐year joint effort initiated and conducted by two leading scholars, an Israeli, Yitzhak Reiter and a Palestinian expert* who produced substantial work. -
The Hebrew University of Jerusalem Department of Islamic and Middle
THE HEBREW UNIVERSITY OF JERUSALEM DEPARTMENT OF ISLAMIC AND MIDDLE EASTERN STUDIES SELF-EVALUATION PROCESS DECEMBER 2009 Executive Summary The foundations of the field of Islamic and Middle Eastern Studies in Israel were laid at the Hebrew University of Jerusalem in the 1920s. Since its very beginning, the Department of Islamic and Middle Eastern Studies has striven to pursue excellence. Its graduates have served as cadres for many positions in the four other Israeli universities, research institutions and governmental agencies. The department's faculty members, many of whom receiving worldwide academic acclaim, are an integral part of the international scholarly community. Currently, it is the largest department in the Faculty of Humanities in terms of the number of students – a reflection of its ability to attract students. The department's mission in the realm of B.A. studies is to acquaint the student with the major events and processes that shaped the history and culture in the broadest sense of Muslim civilizations, particularly in the greater Middle East. The study of area languages (particularly Arabic, but also Persian and Turkish) is considered crucial within this learning process. In the realm of M.A. studies, and particularly the Ph.D. the aim is to train professional scholars of the Islamic world to conduct their own independent research based on the study of primary sources. In addition, both B.A. and M.A. studies endeavor to encourage critical thinking, creativity and originality. In recent years, the B.A. and M.A. curricula have been revised in order to meet the changes in the field and the need to confront the historiographical and interdisciplinary challenges. -
209, 7^ 1309-^1
THE INTERNAL AFFAIRS IN EGYPT DURING THE THIRD REIGN OF SULTa N AL-NASIR MUHAMT1ED Btl QALAV/tJN, A~.b 209, 7^ 1 3 0 9 - ^ 1 by Hayat Nasser al-Hajji A dissertation submitted to the University of London for the Degree of Doctor of Philosophy Royal Holloway College ProQuest Number: 11015787 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 11015787 Published by ProQuest LLC(2018). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 Dedication I dedicate this dissertation to my beloved husband Abdulla for his encouragement and unfailing support while I have been engaged in this work. Z.X CONTENTS \ * • £g.v »()i^ page Dedication .. •• i Contents ........................................... ii Acknowledgements ...................................... v Preface ................. .. vi Declaration ............... xiv Abbreviations ........................................... xv Introduction ........................................... 1 Chapter I The 'Abbasid Caliphate .. ?.......... J>1 (i) The relation between al-Nasir Muhammad and al-MustakfT...................... 31 (ii) The Caliphate in the later time of al- Na§ir Muhammad................. .. *f5 (iii)The function of the Caliphate .. 31 (iv) Conclusion ..................... 32 Chapter II The administrative divisions ............ 55 (i) The basic divisions .. .. .. .. 55 (ii) The local administration . -
Women and Gender in Mamluk Society: an Overview
YOSSEF RAPOPORT UNIVERSITY OF OXFORD Women and Gender in Mamluk Society: An Overview On the evening of Saturday, 5 Shawwāl 919 (4 December 1513), Ghars al-Dīn Khalīl, a Cairene Hanafi deputy qadi, left home for a night vigil at the Qarāfah cemetery in Cairo. 1 His wife, expecting her husband to be absent for the entire night, sent for her lover, a certain Nūr al-Dīn al-Mashālī, himself a Shafiʿi deputy judge. Unfortunately for the two, a neighbor gave notice to the husband, who immediately rode over and found the door locked. When he broke in he found his wife and al-Mashālī in bed, embracing each other under the blanket. According to the account of Ibn Iyās, the lovers tried to settle the matter quietly by filling the husband’s purse. Al-Mashālī offered the husband a thousand dinars to keep his mouth shut, while the wife offered all the household goods that belonged to her, i.e., her trousseau, in return for his discretion. But the angry husband was not tempted by gold or silver; he locked them both in the house and went over to the court of the military chamberlain to lodge a complaint. When brought before this military judge, al-Mashālī confessed to the charge of adultery, and the chamberlain ordered that al-Mashālī should be stripped, and had both of them beaten severely. The two were then led through the city, facing backwards on the backs of donkeys. Finally, they were fined 100 dinars each. But then came a bizarre twist to this story; as the woman claimed that she was penniless, the officers of the chamberlain, perhaps following standard procedure a bit too rigidly, ordered the husband to pay the fine for his wife’s adultery; when he refused, he was put under arrest. -
RISE and FALL of MAMLUK SULTANATE the Struggle Against Mongols and Crusaders in Holy War
RISE AND FALL OF MAMLUK SULTANATE The Struggle Against Mongols and Crusaders in Holy War Yelmi Eri Firdaus* UIN Imam Bonjol Padang [email protected] Elfia UIN Imam Bonjol Padang [email protected] Meirison UIN Imam Bonjol Padang [email protected] Abstract: For 300 years, precisely from 1250 to 1517, the Mamluk Dynasty ruled in Egypt and Syria. Their power ended after the conquest of the Ottoman Turks, who later built a new empire. The writer wants to describe how the slave nation could become a ruler who gained legitimacy from Muslims. Mamluk is a soldier who comes from slaves who have converted to Islam. "The mamluk phenomenon," as David Ayalon called it, was an extremely large and long-lived important politic, which lasted from the 9th century to the 19th century AD. Over time, Mamluk became a robust military caste in various Muslim societies. Especially in Egypt, but also the Levant, Iraq, and India, mamluks hold political and military power. In some cases, they gained the position of the Sultan, while in other cases, they held regional power as amir or beys. The historical method starts with collecting literature, sorting, and analyzing and interpreting the writer doing historiography on the dynamics of this mamluk dynasty government. A dynasty filled with phenomenon, which originated from slaves and then turned into the ruler of a vast territory. Not only that, but the slaves were also able to defeat big countries like France, Portugal, and Italy. The Mamluk Sultanate was famous for repelling the Mongols and fighting with the Crusaders.