By van Jo Steenbergen
In Caliphate and Kingship in a Fifteenth-Century Literary heritage of Muslim management and Pilgrimage Jo van Steenbergen provides a brand new learn, version and translation of al-Ḏahab al-Masbūk fī Ḏikr guy Ḥağğa min al-Ḫulafāʾ wa-l-Mulūk, a precis background of the Muslim pilgrimage to Mecca through al-Maqrīzī (766-845 AH/ca. 1365-1442 CE). regularly regarded as an invaluable resource for the heritage of the ḥağğ, al-Ḏahab al-Masbūk is re-interpreted right here as a posh literary building that was once endowed with varied meanings. via exact contextualist, narratological, semiotic and codicological analyses Van Steenbergen demonstrates how those meanings have been deeply embedded in early-fifteenth century Egyptian adjustments, how they replaced considerably through the years, and the way they integrated specific claims approximately authorship and approximately valid and sturdy Muslim rule.
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Additional info for Caliphate and Kingship in a Fifteenth-Century Literary History of Muslim Leadership and Pilgrimage
Contexts 21 sona and authority of the sultan. In spite of the obvious hyperbolic nature of such literary reproductions, they were perhaps not entirely wrong either. 11 It was only a century later, in the 830s/1430s, that this priority of the Cairo court in the ḥaǧǧ rituals was once more seriously challenged, and again similar aims and strategies were employed. At that time, both the Rasūlid ruler of Yemen and the Tīmūrid ruler of Herat tried to obtain or even appropriate the right to provide a Kaʿbah veil (kiswah).
16 This pilgrimage leadership by spousal proxy happened a last time in 920/ early 1515. This was a last grand occasion of royal splendour displayed from Cairo all the way to Mecca, amidst regional rivalry and competition, especially between the sultan and his very ambitious peer in Constantinople, Selim (r. 918–926/1512–1520). At the occasion of this pilgrimage, the ruler of the Hijaz, the Ḥasanid Sharif Barakāt (r. c. 903–931/1497–1525), made the unusual effort to accompany his royal guests back to Cairo.
These were therefore all extremely amorphous as well as truly imagined communities, conscious and defining components of a global community of Muslims (ummah), but existing in the social reality of things in the particularity of their local manifestations through relevant scholars, ideas, institutions, and practices only. That historical particularity, as it may be reconstructed today, was defined above all by the interaction between a variety 26 Berkey (1998); Raymond (2001). 30 chapter 1 of specific institutions (judgeships, teaching posts, studentships, government offices, textual traditions) and widespread social practices, of knowledge and of patronage and competition in particular.