Intellectual Networks in Timurid Iran: Sharaf Al-Dīn Alī Yazdī and the Islamicate Republic of Letters İlker Evrim Binbaş Index More Information

Total Page:16

File Type:pdf, Size:1020Kb

Intellectual Networks in Timurid Iran: Sharaf Al-Dīn Alī Yazdī and the Islamicate Republic of Letters İlker Evrim Binbaş Index More Information Cambridge University Press ̆ 978-1-107-05424-0 - Intellectual Networks in Timurid Iran: Sharaf al-Dīn Alī Yazdī and the Islamicate Republic of Letters İlker Evrim Binbaş Index More information 327 Index Aba Bakr b. Mı ra nsha h, 157 , 184 , 226 , Ah mad-i Ja m, 77 , 167 233 , 235 , 236 Ah mad-i Lur, xv , 17 , 248 , 281 Abarquhı , Sadı d al-Dı n, 76 , 271 Ah medı 135 , , 136 ʿAbba s I (Safavid ruler), 38 ʿAja ʾib al-maqdu r fı nawaʾib Tı mu r , 180 – 1 ʿAbd al-Lat ı f b. Ulugh Beg, 2 , 19 , 44 , 54 , Akhla ı t , H usayn, xiv , 5 , 12 , 22 , 23 , 27 , 37 , 65 , 264 , 280 38 , 76 , 77 , 92 , 104 , 105 , 114 , 117 , ʿAbd al-Rah ma n Qauʾchin, 40 120 , 123 , 131 , 132 , 135 , 136 , 138 , ʿAbd al-Rah ma n, Mawla na 60 , 161 , 163 ʿAbdulla h b. Ibra hı m-Sult a n, 57 confessional affiliation, 114 – 15 Abharı , Shams al-Dı n Muh ammad, 64 biography, 115 – 19 Abı vard, 54 and prophethood, 154 , 159 Abraham (prophet), 94 , 109 , 154 , and the science of letters, 152 – 4 , 162 , 278 159 – 60 Abu al-Qa sim b. Jaha nsha h, 143 al-Akhla ı t , Muh ammad b. ʿAbdulla h b. Abu al-Qa sim Sult a n-Ismaʿı l b. H usayn, 115 Ibra hı m-Sult a n, 47 ʿAla ʾ al-Dawla b. Ba ysunghur, 54 , 70 Abu Bakr (the first caliph), 186 , 196 , 273 Alan Qoa, 180 , 253 , 279 , 281 , 284 Abu Saʿı d Malik, 193 alchemy, 12 , 118 , 121 , 152 Adam (prophet), 154 , 155 , 159 , 165 , 199 , Aleppo, 104 , 106 , 115 , 116 , 118 , 200 , 203 , 206 , 208 , 214 , 216 , 269 , 173 , 282 272 , 276 , 277 , 278 Alexander narrative, 153 , 253 – 7 , 285 lineage of, 278 ʿAlı al-Aʿla 158 , , 159 , 308 Adshead, S. A. M., 6 ʿAlı b. Abı a T lib, 30 , 31 , 73 , 110 , 122 , al-Adhraʿı , Shiha b al-Dı n Ah mad b. 152 , 159 , 162 , 196 , 259 , 261 , 273 , H amda n b. Ah mad Abı al-ʿAbba s, 279 , 284 118 , 119 A l-i Niz a m, 30 , 31 ahl-i kashf , see ahl-i tah qı q ʿAlı Qushji, 3 , 66 ahl-i tah qı , q 23 , 96 – 104 , 112 , 113 Ali Ufkî, 287 , 288 ahl-i z a hir , 97 , 101 , 102 , 160 ʿAlid-loyalism, 72 , 173 , 283 – 4 Ah mad b. Ha ru n al-Rashı d, 273 Alinja Khan, see Oljay Khan Ah mad b. H usayn Ka tib, 52 Amasya, 106 Ah mad b. ʿUmar-Shaykh, 39 , 191 Amı r Mah mu d, 229 Ah mad Mughu l, 70 Amı r Murta ,? zSayyid Zayn al-ʿA bidı n, 108 Ah mad Sha h II (Bahmanid ruler), 76 Amı r Qauʾchin, 229 327 © in this web service Cambridge University Press www.cambridge.org Cambridge University Press ̆ 978-1-107-05424-0 - Intellectual Networks in Timurid Iran: Sharaf al-Dīn Alī Yazdī and the Islamicate Republic of Letters İlker Evrim Binbaş Index More information 328 328 Index Amı r Sulayma n Sha h, 231 Badakhshan, 231 Amı r Valı 174 , Badr al-Dı n Munajjim, Mawla na 90 , , 91 Amı ra Sa kı 157 , Baghdad, 38 , 55 , 71 , 72 , 157 , 173 , 182 , A mu lı , H aydar, 141 227 , 282 A mulı , Muh ammad, 66 Baha ʾ al-Dı n Naqshband, 7 Andijan, 43 Bahmanids, 45 , 76 Andkhu d, 231 Ba kharzıʿAbd , al-Va ʿ si, 1 , 3 , 69 , 70 , 78 , 80 , Ando, Shiro, 26 , 27 , 202 , 224 , 231 , 233 , 81 , 83 , 88 234 , 235 , 245 , 246 bakhshi , 166 , 222 Ans a rıʿAbdulla , h, 147 Balkh, 18 , 43 , 54 , 219 , 229 , 231 , 232 Antichrist, see Dajja l Baluch, 55 apocalypticism, 105 , 106 , 129 , 130 , 183 , 271 Bam, 169 apostasy, 249 Banu al-As far, see Esau appanage system, 4 , 16 , 170 Baraq Khan, 281 Aq Orda, Aq-Ordaids, 180 , 196 Barlas, 212 , 230 Aqqoyunlu, 147 , 291 Barniya n, 55 Aqsara ʾı , H amı d al-Dı n, 135 , 136 Barquq, 92 , 115 , 116 , 117 , 118 , 120 , 125 , Ardabil, 72 , 83 , 135 , 291 126 , 136 Ardabı lı , adr S al-Dı n, 135 and occult sciences, 117 Arghu n Sha h, 231 Barsbay, 62 , 63 Arghu nsha h, Amı r (Mongol amir), 174 Bartol’d, V. V., 3 , 4 , 52 , 56 , 165 , 170 , 187 , Aristotle, 122 207 , 245 , 260 Armenia, 183 , 226 Battle of Ankara, 17 , 92 , 134 , 135 , 184 As ah h al-tava rı kh , 170 and lettrist speculation, 266 A sta na-yi Quds-i Raz avı? Library, 224 Battle of Nicopolis, 92 , 93 , 134 , Astarabad, 35 , 53 , 67 , 70 , 179 186 , 187 Astara ba dı , Faz lulla? h, 17 , 35 , 141 , 142 , Battle of Salma s, xv , 45 – 9 , 224 , 241 156 , 158 , 248 , 281 , 282 Batuids, see Jöchids and the science of letters, 155 – 6 Ba yazı d Burulday, 231 his family, 157 – 9 Bayezid I (Ottoman sultan), xiv , 17 , 92 , At ʿa nı -Bist a mı network, 105 , 135 124 , 127 , 134 , 135 , 182 , 186 , 266 ʿAt t a r, Khva jaʿAla ʾ al-Dı n, 93 Bayqara b. ʿUmar-Shaykh, 39 , 191 al-At ʿ a nı , Shams al-Dı n, see At ʿ a nı -Bist a mı Ba ysunghur Album, 180 network Ba ysunghur b. Sha hrukh, 18 , 19 , 35 , 53 , Aubin, Jean, 5 , 6 , 31 , 51 , 52 , 169 , 251 54 , 92 , 110 , 111 , 146 , 149 , 172 , 180 , auspicious conjunction (sa ʿa dat-qira ), n see 246 , 247 s a ibqira h n Beast of the Earth, see Da bbat al-ard Awla d-i Raz ı? 26 , , 27 , 30 , 31 , 32 , 36 Bedreddı n Mah mu d b. Isra ʿı l Sima vı , Aydın, 124 Shaykh xv , 5 , 17 , 19 , 23 , 106 , 107 , Aygılog lu,6 124 114 , 122 , 164 Ayyu bı , ala S hal-Dı n, 186 and Apocalypticism, 129 – 30 A z arı` -yi Isfara yinı 56 , and At ʿa nı -Bist a mı network, 135 Azerbaijan, 16 , 22 , 34 , 45 , 52 , 56 , 58 , 59 , early life, 123 – 4 63 , 72 , 115 , 175 , 178 , 183 , 184 , 188 , and the H anafiyya, 132 , 134 191 , 192 , 193 , 194 , 218 , 226 , 233 , and his rebellion, 125 234 , 235 , 241 , 280 and H usayn Akhla ı t 128 , ʿAz ud,? 17 , 248 and the Ikhva n al-safa 129 , , 138 – 140 and prophethood, 124 – 5 al-Ba bartı , Akmal al-Dı n, 133 , 134 , 135 , 136 and the science of letters, 136 – 7 Ba bur b. Ba ysunghur, 19 , 53 , 67 , and Sha hrukh, 137 – 8 68 , 70 , 71 Bek Malik Aqa, 230 © in this web service Cambridge University Press www.cambridge.org Cambridge University Press ̆ 978-1-107-05424-0 - Intellectual Networks in Timurid Iran: Sharaf al-Dīn Alī Yazdī and the Islamicate Republic of Letters İlker Evrim Binbaş Index More information 329 Index 329 Bektas iyye,̧ 158 coincidentia oppositorum , the unity of Bı gı Sha h, 231 opposites, 100 al-Bist a mıʿAbd , al-Rah ma n8 , 11 , 12 , 14 , Constantinople, see Istanbul 97 , 104 – 5 , 106 , 107 , 111 , 112 , 117 , 128 , 129 , 130 , 131 , 132 , 135 , 136 , Da bbat al-ard , 129 139 , 156 Dajja , l129 and his H anafı sympathies, 119 Damascus, 38 , 91 , 92 , 104 , 115 , 118 , 120 , and the Ikhva n al-s afa 106 , – 7 127 , 134 , 135 , 148 , 181 al-Bist a mı , Abu Yazı d, 273 Damavand, 55 al-Bist a mıʿAla , ʾ al-Dı n al-ʿAsafı see , Darguzı n, 55 At ʿa nı -Bist a mı network Darguzı n River, 233 al-Bist a mıʿAla , ʾ al-Dı nʿAlı b. Majd al-Dı n Dasht-i Qipchaq, 167 , 168 , 179 , 239 Muh ammad, see Mus annifak Dava nı , Jala l al-Dı n, 61 , 72 , 97 , 121 , 122 , al-Bist a mı , Ba yazı d, 105 143 , 266 al-Bist a mı , ShaykhʿAbdulla h, see Daylaman, 55 At ʿa nı -Bist a mı network Deccan, 45 , 76 , 89 al-Bist a mı , Sı dı Muh ammad al-At ʿa nı see , Deliorman, 125 At ʿa nı -Bist a mı network Dha t al-shifaʾ fı sı rat al-nabı thumma al-Bist a miyya, see At ʿa nı -Bist a mı network al-khulafa , 93 , 185 , 186 , 187 Bobovius, Albertus, see Ali Ufkî Dhu al-qarnayn, 153 , 255 , 285 Bodonchar, 279 Dı ba cha, xv , 33 , 67 , 100 , 202 , 214 , 216 , Börklüce Mus t afa 124 , , 125 , 131 , 137 225 , 236 , 239 , 244 , 245 , 246 , 257 , al-Bukha rı , Sayyid Muh ammad, 106 258 , 259 , 260 , 261 , 265 , 267 , 284 , Bukha rı , Muh ammad ʿAlı b. Darvı sh 285 , 286 ʿAlı 218 , historiography on, 212 – 14 al-Bulqı nı , Sira j al-Dı n Abu H afs ʿUmar b. its composition, 214 , 239 – 40 Risla n, 118 , 119 its structure, 214 – 17 al-Bu nı , Ah mad, 150 , 152 Dı ba cha-yi Dı va n-i Mawla na Qiva m al-Dı n Burh a n al-Dı n, Qa ı? z 176 , Muh ammad , 35 Burha n al-Muh addith, see al-H alabı , Dı ba cha-yi Ja miʿ-i Sult a nı, 90 , 197 , 272 , Ibra hı m b. Muh ammad b. Khalı l 273 , 274 al-T ara blusı Didymoteicho, 104 Bursa, 104 , 105 , 106 , 135 Dı va n-i ʿAla 53 , , 56 , 58 Burujird, xiv Dı va n-i Sharaf , 40 , 43 , 66 , 201 , 227 , 236 – 9 Caffa, 125 Dı va n-i Yarghu, 148 , 264 Cairo, xiv , 2 , 3 , 12 , 23 , 27 , 37 , 38 , 39 , 64 , al-Divrighı , ʿAla ʾ al-Dı n ʿAlı b.
Recommended publications
  • Investigating Gifted Middle School Students' Images About
    Science Education International Vol. 27, Issue 1, 2016, 136-150 Investigating Gifted Middle School Students’ Images about Scientists: A Cultural Similarity Perspective N. BAYRI*, M. S. KOKSAL†, P. ERTEKIN‡ ABSTRACT: The purpose of this study is to investigate gifted middle school students’ images about scientists in terms of cultural similarity. Sample of the study is 64 gifted middle school students taking courses from a formal school for gifted students. The data were collected by using Draw-a-scientist (DAST) instrument and was analysed by two researchers using Draw-a-scientist C form. The data involved two different drawings for the scientist from similar culture and the popular scientists respectively, and explanations of the drawings. When looked at the findings from cultural similarity perspective, it was seen that the findings about the drawings changed for the scientists in terms of cultural similarity with the students. They wrote mostly Einstein and Edison for the popular scientists while they gave names of Cahit Arf, Avicenna and Ali Qushji for scientists from similar culture. Also they did draw lab coat and eyeglasses more frequently for the popular scientists than those for scientists from similar culture. As another finding, they drew more number of tools for research of common scientists than those for scientists from similar culture. Finally, they drew messy, noisy, non-sterile places for the scientists from similar culture while they imagined the scientists from similar culture as lazy, ignorant inattentive and clumsy. These findings show importance of cultural similarity perception of gifted students on the scientists when they think about the scientists, this situation asks new questions about culture-dependent scientist images of gifted students to gifted science education researchers using DAST.
    [Show full text]
  • Dramatis Personae •
    Dramatis Personae • Note: all dates are approximate. ALEXANDER THE GREAT (356– 323 bc). Macedonian ruler who, af- ter invading Central Asia in 329 bc, spent three years in the region, establishing or renaming nine cities and leaving behind the Bactrian Greek state, headquartered at Balkh, which eventually ruled territo- ries extending into India. Awhad al- Din ANVARI (1126– 1189). Poet and boon companion of Sultan Sanjar at Merv who, boasting of his vast knowledge, wrote that, “If you don’t believe me, come and test me. I am ready.” Nizami ARUDI. Twelfth- century Samarkand- born poet and courtier of the rulers of Khwarazm and of Ghor, and author of Four Discourses, in which he argued that a good ruler’s intellectual stable should include secretaries, poets, astrologers, and physicians. Abu Mansur Ali ASADI. Eleventh- century poet from Tus and follower of Ferdowsi. Working at a court in Azerbaijan, Asadi versified The Epic of Garshasp (Garshaspnameh), which ranks second only to Ferdowsi’s Shahnameh among Persian epic poems. Farid al- Din ATTAR (1145– 1221). Pharmacist and Sufi poet from Nishapur, who combined mysticism with the magic of the story- teller’s art. His Conference of the Birds is an allegory in which the birds of the world take wing in search of Truth, only to find it within themselves. Yusuf BALASAGUNI (Yusuf of Balasagun). Author in 1069 of the Wisdom of Royal Glory, a guide for rulers and an essay on ethics. Written in a Turkic dialect, Yusuf’s volume for the first time brought a Turkic language into the mainstream of Mediterranean civilization and thought.
    [Show full text]
  • Al-K¯Ash¯I's Mift¯Ah.Al-H.Isab, Volume I Arithmetic
    Al-K¯ash¯ı’sMift¯ah. Al-H. isab, Volume I Arithmetic: Translation and Commentary Nuh Aydin and Lakhdar Hammoudi Contents 1 Preface 3 2 Introduction5 2.1 A Biography of al-K¯ash¯ıand a Brief History..................5 2.2 List of al-K¯ash¯ı’sKnown Works......................... 10 2.3 Manuscript Copies of Mift¯ah. ........................... 14 2.4 Modern Researchers' Assessment of Mift¯ah. and al-K¯ash¯ı’sWork....... 16 2.5 Pedagogical Aspects of Mift¯ah. .......................... 18 2.6 Possible Future Projects............................. 20 2.7 Notes on Translation and the Purpose of This Work.............. 21 3 The Mift¯ah. Translation 22 3.1 Cover Page.................................... 22 3.2 Preface of The Mift¯ah. .............................. 24 3.3 Table of Content of The Mift¯ah. ......................... 30 3.4 The First Treatise on Integer Arithmetic.................... 41 3.5 The Second Treatise on Arithmetic of Fraction................. 123 3.6 The Third Treatise on Arithmetic of Astronomers............... 185 References 245 2 1 Preface It is unfortunate that one of the most important mathematics books of the medieval Islamic civilization,1 namely Mift¯ah. al-H. isab written by al-K¯ash¯ı in 1427, has not been fully trans- lated to English before. In fact, until the middle of the twentieth century it was unknown to modern researchers [27]. According to Rashed [31], traditional history of mathematics was shaken by Luckey's discovery of this monumental work. Mift¯ah. Al-H. isab is written in Arabic and has never been fully translated to another language except for Russian [33]. Also, two small sections of Mift¯ah.
    [Show full text]
  • Philosophical Paradigm of Islamic Cosmology
    Vol. 7(2), pp. 13-21, February, 2016 DOI:10.5897/PPR2015.0135 Article Number: E1A8ABA57874 ISSN:2141-663X Philosophical Papers and Reviews Copyright © 2016 Author(s) retain the copyright of this article http://www.academicjournals.org/PPR Review Philosophical paradigm of Islamic cosmology Ali Mohammad Bhat Islamic Research Academy, India. Received 5 October, 2015; Accepted 11 February, 2016 Humans have been examining the cosmic bodies for many millennia, but scientific discoveries and ideas about the origin of the universe have changed the religious discourse and rely completely on empiricism. Many theories were put forth by the physicists, philosophers and even religions at large but Islam has its prime source of information “Quran” upon which Muslim cosmologists builds their theories and directed their ideas about the cosmology. According to Quran with the role of man or other creatures in the formation and regulation of heavenly bodies, it is God who holds everything and has power to create things which are observable or hidden in this universe. A large portion of the Holy Quran contains such information from first big bang to expansion of the universe, the concept of time, space, creation of heavens and earth, constellations and extinction of the total canvas of the universe. An attempt has been made to answer all the challenges put forth by modern sciences to religious knowledge particularly to Islamic cosmology. Different sources were utilized to highlight those challenges and response to them is provided through mutakallimun literature, and also directly from Qur’anic references. Key words: Big-Bang, cosmology, cosmogony, expansion of universe, formation of sky and earth, Ratqan, red shift.
    [Show full text]
  • Khanate of the Golden Horde (Kipchak)
    The Mongol Catastrophe For the Muslim east, the sudden eruption of the Mongol hordes was an indescribable calamity. Something of the shock and despair of Muslim reaction can be seen in the history of the contemporary historian Ibn al-Athir (d. 1233). He writes here about the year 1220-1221 when the Mongols (“Tartars”) burst in on the eastern lands. Is this a positive, negative, or neutral description of the Mongols? Why might the Mongols be compared to Alexander rather than, say, the Huns? they eat, [needing] naught else. As for their beasts which they ride, these dig into I say, therefore, that this thing involves the description of the greatest catastrophe the earth with their hoofs and eat the roots of plants, knowing naught of barley. and the most dire calamity (of the like of which days and nights are innocent) And so, when they alight anywhere, they have need of nothing from without. As for which befell all men generally, and the Muslims in particular; so that, should 0e say their religion, the‟ worship the sun when it arises, and regard nothing as unlawful, that the world, since God Almighty created Adam until now, hath not been afflicted for the; eat all beasts, even dogs, pigs, and the like; nor do they recognise the with the like thereof, he would but speak the truth. For indeed history doth not marriage-tie, for several men are in marital relations with one woman, and if a child contain aught which approaches or comes nigh unto it.... is born, it knows not who is its father.
    [Show full text]
  • Download the 2019 Abstract Book
    2019 History of Science Society ABSTRACT BOOK UTRECHT, THE NETHERLANDS | 23-27 JULY 2019 History of Science Society | Abstract Book | Utrecht 2019 1 "A Place for Human Inquiry": Leibniz and Christian Wolff against Lomonosov’s Mineral Science the attacks of French philosophes in Anna Graber the wake of the Great Lisbon Program in the History of Science, Technology, and Medicine, University of Earthquake of 1755. This paper Minnesota concludes by situating Lomonosov While polymath and first Russian in a ‘mining Enlightenment’ that member of the St. Petersburg engrossed major thinkers, Academy of Sciences Mikhail bureaucrats, and mining Lomonosov’s research interests practitioners in Central and Northern were famously broad, he began and Europe as well as Russia. ended his career as a mineral Aspects of Scientific Practice/Organization | scientist. After initial study and Global or Multilocational | 18th century work in mining science and "Atomic Spaghetti": Nuclear mineralogy, he dropped the subject, Energy and Agriculture in Italy, returning to it only 15 years later 1950s-1970s with a radically new approach. This Francesco Cassata paper asks why Lomonosov went University of Genoa (Italy) back to the subject and why his The presentation will focus on the approach to the mineral realm mutagenesis program in agriculture changed. It argues that he returned implemented by the Italian Atomic to the subject in answer to the needs Energy Commission (CNRN- of the Russian court for native CNEN), starting from 1956, through mining experts, but also, and more the establishment of a specific significantly, because from 1757 to technological and experimental his death in 1765 Lomonosov found system: the so-called “gamma field”, in mineral science an opportunity to a piece of agricultural land with a engage in some of the major debates radioisotope of Cobalt-60 at the of the Enlightenment.
    [Show full text]
  • Kenan Tekin Dissertation Approved for Deposit
    Reforming Categories of Science and Religion in the Late Ottoman Empire Kenan Tekin Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2016 © 2016 Kenan Tekin All rights reserved ABSTRACT Reforming Categories of Science and Religion in the Late Ottoman Empire Kenan Tekin This dissertation shows that ideas of science and religion are not transhistorical by presenting a longue durée study of conceptions of science and religion in the Ottoman Empire. I demonstrate that the idea of science(s) was subject to a tectonic change over the course of a few centuries, namely between the early modern and modern period. Even within a specific epoch, conception of science and religion were in no way monolithic, as evidenced by the diversity of approaches to these categories in the early modern period. To point out continuity and change in the ideas of science and religion, I study classifications of sciences in the early modern Ottoman Empire, by comparing two works; one by Yahya Nev‘î and the other by Saçaklızâde Muhammed el-Mar‘aşî. Nev‘î wrote from the context of the court in Istanbul, while Saçaklızâde represented the madrasa environment in an Anatolian province, thus providing a contrast in their orders of knowledge. In addition, the dissertation includes a study of the concept of "jihat al- waḥda" (aspect of unity) of science, as discussed by commentators from the early modern period. After first providing a textual genealogy, I argue that this concept reveals the dominant paradigm of scientific thinking during this period.
    [Show full text]
  • THE ENTRANCE of MODERN OPTICS to OTTOMAN SCIENCE by Sena Pekkendir B.S., Physics, Boğaziçi University, 2011 Submitted To
    THE ENTRANCE OF MODERN OPTICS TO OTTOMAN SCIENCE by Sena Pekkendir B.S., Physics, Boğaziçi University, 2011 Submitted to the Institute for Graduate Studies in Science and Engineeering in partial fulfillment of the requirements for the degree of Master of Science Graduate Program in Physics Boğaziçi University 2015 ii THE ENTRANCE OF MODERN OPTICS TO OTTOMAN SCIENCE APPROVED BY: Prof. Levent Kurnaz ………………………... (Thesis Supervisor) Prof. İhsan Fazlıoğlu ………………………… (Thesis Co-advisor) Assoc. Prof. Burçin Ünlü ………………………… Prof. Edhem Eldem ………………………… Prof. Naci İnci ………………………… DATE OF APPROVAL: 02.07.2015 iii Dedicated to my husband Behiç and my son Ömer Melih iv ACKNOWLEDGEMENTS First of all, I’d like to express my sincere gratitude to my thesis advisor Prof. Levent Kurnaz for teaching me how to do academic research at first by joining me to his Soft Condensed Matter Lab when I was a sophomore. Also I’m very lucky to have been attended to his lectures on History of Science for that I discovered the branch I want to spend my life with. I’m so thankful to him to encourage and support me to write a thesis on history of science. I’d like to express my gratitude to Prof. İhsan Fazlıoğlu for always forcing me to be better and for teaching me a great deal of wisdom of academy. I’m very grateful for the things I’ve learned from him and I’m lucky that I’ll continue learning from him in the upcoming years. I also would like to thank my mother Sera Sarı for being there whenever I need her and always supporting me.
    [Show full text]
  • Paxmongolica.Pdf
    Yuan Empire 13 Silver coin of Möngke Khan (AD 1251–1259) cast in Liupanshan. This coin with the shape of Chinese coinage but in an unusual metal (silver) was issued for tax collection. The Chinese inscription ‘Currency of the Great Dynasty’ heralds the coming invasion of China by the Mongols. 14 Bronze coin of the value 10 (cash) of Külüg Khan (AD 1307–1311). Külüg Khan tried to create a monetary system based on silver. This coin was worth one fen (0.4g) of silver. The inscription ‘Currency of the Great Yuan (Dynasty)’ is in Chinese but using Phags-pa script. This script was created by Drogön Chögyal Phagpa (AD 1235–1280) and was inspired by the Tibetan alphabet. It was intended to be the official writing system of the empire used to transcribe Mongol and Chinese as well as Arabic. 15, 16, 17 (not pictured) 18 Bronze coins of the value 1, 3 and 10 (cash) of Toghon Temür Khan (AD 1333–1368). PAX MONGOLICA Tamgha The tamgha is a combination of lines forming an AD abstract symbol that was used as an identification and ( 1210–1350) mark of lineage. It is represented on coins and seals. See coins 3, 4, 6, 12 and 13. COINS OF THE MONGOL EMPIRE Exhibition organised by Lyce Jankowski and Jerome Mairat with the 19 January–12 June 2016 collaboration of Marie Favereau and sponsored by Joe Lang for Stephen Album Rare Coins. Special exhibition, Money Gallery, Ashmolean Museum Coins issued before 1260 1 Copper jital of Genghis Khan (AD 1206–1227) from the mint of Badakhshan.
    [Show full text]
  • BAB III DINAMIKA PEMERINTAHAN GOLDEN HORDE A. Sistem
    33 BAB III DINAMIKA PEMERINTAHAN GOLDEN HORDE A. Sistem Pemerintahan Dinasti Golden Horde Sebelum membahas lebih jauh tentang sistem pemerintahan Golden Horde, seperti demografi, administrasi, ekonomi,kemiliteran dan lain sebagainya. Penting untuk mengetahui terlebih dahulu asal-usul dari penyebutan Golden Horde bagi dinasti yang didirikan oleh para keturunan putra sulung Jenghis Khan, Jochi. Sebenarnya penyebutan Golden Horde berasal dari bahasa masyarakat stepa Kipchak yakni, Sira Wardu. Secara etimologi kata Sir mempunyai arti “emas,” sedangkan wardu atau ordu berarti perkemahan/ gerombolan. Dalam struktur kemasyarakatan bangsa Mongol, wardu atau ordu adalah sekumpulan masyarakat yang terdiri dari berbagai ayil (klan) yang tinggal di perkemahan dan hidup secara nomaden.1 Sedangkan secara historis, istilah Golden Horde merujuk pada yurt (tenda) dari para khan dan pembesar lain yang dilapisi warna emas. Di samping itu, para penguasa Golden Horde dalam pertemuan utama setelah salat Jumat dengan rakyat, terutama yang muslim, duduk di tempat dengan segala perabotannya berwarna emas. Sementara sumber lain menyatakan istilah berdasar pada warna kulit tentara Mongol Golden Horde yang telah bercampur dengan bangsa Turki yang berwarna kuning keemasan.2 1 Sam Djang, Genghis Khan: Sang Penakluk , terj. Reni Indardini (Yogyakarta: Bentang, 2010), 145. 2 Michael Burgan, Great Empires of the Past:Empire of the Mongols (New York: Facts On File, Inc , 2005), 9. digilib.uinsby.ac.id digilib.uinsby.ac.id digilib.uinsby.ac.id digilib.uinsby.ac.id digilib.uinsby.ac.id digilib.uinsby.ac.id digilib.uinsby.ac.id 34 Terdapat pula pendapat bahwa penyebutan Golden Horde bukan merujuk pada warna kulit, melainkan merujuk pada posisi Golden Horde itu sendiri. Dalam tradisi cina, arah mata angin disimbollkan dengan warna.
    [Show full text]
  • [email protected] Phone: 12 399 96 62 Perspektywy Kultury / Spis Treści / Table of Contents Perspectives on Culture No
    No. 31 (4/2020) perspektywy kultury perspectives on culture Czasopismo naukowe Instytutu Kulturoznawstwa Akademii Ignatianum w Krakowie Orient. Wczoraj i dziś The Orient. Now and Then Czasopismo naukowe Instytutu Kulturoznawstwa Akademii Ignatianum w Krakowie Academic Journal of the Institute of Cultural Studies, Jesuit University Ignatianum in Krakow PISMO RECENZOWANE / PEER-REVIEWED JOURNAL Zespół redakcyjny / Editorial Board: dr Łukasz Burkiewicz (redaktor naczelny / Editor-in-chief); dr hab. Leszek Zinkow, dr Paweł Nowakowski (z-ca redaktora naczelnego / Deputy Editor-in-chief); mgr Magdalena Jankosz (sekretarz redakcji / Editorial Assistant); dr Danuta Smołucha (redaktor działu – Przestrzenie cyberkultury, Editor – Areas of Cyberculture); dr Agnieszka Knap-Stefaniuk (redaktor działu – Zarządzanie międzykulturowe / Editor – Cross-cultural Management); dr hab. Bogusława Bodzioch-Bryła (redaktor tematyczny – e-literatura, nowe media / Editor – e-Literature and New Media); dr hab. Andrzej Gielarowski, prof. AIK (redaktor tematyczny – filozoficzne aspekty kultury / Editor – Philosophy of Culture); dr hab. Monika Stankiewicz-Kopeć, prof. AIK (redaktor tematyczny – historia kultury i literatury / Editor – History of Culture and Literature) Rada Naukowa / International Advisory Council: dr hab. Eva Ambrozová (Newton College, Brno); dr Josep Boyra (Escola Universitària Formatic, Barcelona); dr hab. Stanisław Cieślak SJ, prof. AIK (Akademia Ignatianum w Krakowie); dr Jarosław Duraj SJ (Ricci Institute, Macau); prof. dr hab. Tomasz Gąsowski (Akademia Ignatianum w Krakowie); prof. dr Jakub Gorczyca SJ (Pontificia Università Gregoriana, Rome); prof. dr Marek Inglot SJ (Pontificia Università Gregoriana, Rome); dr Petr Mikuláš PhD (Univerzita Konštantína Filozofa, Nitre); prof. dr hab. Henryk Pietras SJ (Pontificia Università Gregoriana, Rome); dr hab. Janusz Smołucha, prof. AIK (Akademia Ignatianum w Krakowie); dr Joan Sorribes (Escola Universitària Formatic, Barcelona); Ministerstwodr hab.
    [Show full text]
  • Astronomers and Astrologers[Edit] Main Article: List of Muslim Astronomers Sind Ibn Ali (-864) Ali Qushji (1403-1474) Ahmad Khan
    Astronomers and astrologers[edit] Main article: List of Muslim astronomers Sind ibn Ali (-864) Ali Qushji (1403-1474) Ahmad Khani (1650-1707) Ibrahim al-Fazari (-777) Muhammad al-Fazari (-796 or 806) Al-Khwarizmi, Mathematician (780-850 CE) Abu Ma'shar al-Balkhi (Albumasar) (787-886 CE) Al-Farghani (800/805-870) Banū Mūsā (Ben Mousa) (9th century) Dīnawarī (815-896) Al-Majriti (d. 1008 or 1007 CE) Al-Battani (858-929 CE) (Albatenius) Al-Farabi (872-950 CE) (Abunaser) Abd Al-Rahman Al Sufi (903-986) Abu Sa'id Gorgani (9th century) Kushyar ibn Labban (971-1029) Abū Ja'far al-Khāzin (900-971) Al-Mahani (8th century) Al-Marwazi (9th century) Al-Nayrizi (865-922) Al-Saghani (-990) Al-Farghani (9th century) Abu Nasr Mansur (970-1036) Abū Sahl al-Qūhī (10th century) (Kuhi) Abu-Mahmud al-Khujandi (940-1000) Abū al-Wafā' al-Būzjānī (940-998) Ibn Yunus (950-1009) Ibn al-Haytham (965-1040) (Alhacen) Bīrūnī (973-1048) Avicenna (980-1037) (Ibn Sīnā) Abū Ishāq Ibrāhīm al-Zarqālī (1029-1087) (Arzachel) Omar Khayyám (1048-1131) Al-Khazini (fl. 1115-1130) Ibn Bajjah (1095-1138) (Avempace) Ibn Tufail (1105-1185) (Abubacer) Nur Ed-Din Al Betrugi (-1204) (Alpetragius) Averroes (1126-1198) Al-Jazari (1136-1206) Sharaf al-Dīn al-Tūsī (1135-1213) Anvari (1126-1189) Mo'ayyeduddin Urdi (-1266) Nasir al-Din Tusi (1201-1274) Qutb al-Din al-Shirazi (1236-1311) Shams al-Dīn al-Samarqandī (1250-1310) Ibn al-Shatir (1304-1375) Shams al-Dīn Abū Abd Allāh al-Khalīlī (1320-80) Jamshīd al-Kāshī (1380-1429) Ulugh Beg (1394-1449) Taqi al-Din Muhammad ibn Ma'ruf (1526-1585)
    [Show full text]