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Sháh Tahmásb and the Úzbeks (the duel for Khurásán with ʻUbayd Khán; 930-946/1524-1540)Dickson, Martin B, January 1958 (has links)
Thesis--Princeton University. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.
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Sháh Tahmásb and the Úzbeks (the duel for Khurásán with ʻUbayd Khán; 930-946/1524-1540)Dickson, Martin B, January 1958 (has links)
Thesis--Princeton University. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.
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Polemics in Medieval Sufi BiographiesGhafoori, Ali 12 1900 (has links)
The eleventh and twelfth centuries represent a critical formative period for institutions and practices that characterized later Islam. Sufism also emerged during the same period as a distinct mode of piety that gained widespread acceptance in the aftermath of Mongol invasions in the thirteenth century. Using early Sufi biographies produced in Khorasan during that period, this study will argue that the early Sufis were not only preoccupied with locating their own tradition within the Islamic orthodoxy but also defining the contours of what constituted acceptable Islam. The sources used are predominantly Persian Sufi biographies composed in Khorasan which form the main body of historiography of Sufism.
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Entre soufisme et savoir islamique : l'oeuvre de ῾Abd al-Karīm al-Qushayrī (376-465 / 986-1072) / Between Islamic Knowledge and Sufisme : The Work of ῾Abd al-Karīm al-Qushayrī (376-465/ 986-1072)Chiabotti, Francesco 12 December 2014 (has links)
La présente étude veut représenter un essai de synthèse des aspects les plus remarquables de la production littéraire et du rôle dans l'histoire du soufisme du maître soufi et théologien khorassanien Abū l-Qāsim ῾Abd al-Karīm b. Hawāzin al-Qushayrī (376-465/ 986-1072). Trois axes principaux sont développés : la vie de Qushayrī et la dynamique de diffusion de son oeuvre, l'analyse du corpus qushayrien (étude des manuscrits et état de l'édition), les aspects les plus remarquables de sa doctrine. L'idée principale qui guide ce travail est la saisie de la relation qu'on aperçoit, dans l'oeuvre de Qushayrī, entre le soufisme et les différents savoirs islamiques. Quelle est la véritable nature de cet « effet miroir » que Qushayrī opère entre le savoir exotérique et la connaissance ésotérique propre au soufisme ? Dans quelle mesure Qushayrī innove et dans quelle mesure peut-on le considérer comme un « transmetteur fidèle » d'un patrimoine à la fois spirituel et savant dont il se veut l'héritier ? Après la redéfinition de la relation soufisme-savoir, notre deuxième objectif est de jeter une nouvelle lumière sur «Qushayrī le maître», un maître que les sources plus anciennes appellent ustādh imām, savant et religieux à la fois. Par delà le souci normatif qui traverse l'oeuvre qushayrienne, n'en demeure pas moins un appel au voyage et au dépassement vers la connaissance de Dieu. Comme le dit le maître soufi Dhū l-Nūn l'Egyptien d'après la Risāla de Qushayrī, « tout ce que tu peux concevoir dans ton imagination, Dieu est différent de cela ». / This dissertation is the first monograph on the life and work of the immensely influential Nishapuri Sufi and theologian ʿAbd al-Karīm b. Hawāzim al-Qushayrī (376-465/986-1072). On the basis of unpublished manuscripts and textual marginalia (isnāds, ijāzas and colophons) as well as recently published critical editions, the present study has three primary research nodes: 1) Qushayrī's formation as a thinker and the dynamics that made for the successful diffusion of his work; 2) the Qushayrian corpus (a survey of extant manuscripts, editions and secondary scholarship); and 3) the most important aspects of Qushayrī's project. A number of important questions will be pursued, including: How should we understand the interplay between exoteric and esoteric knowledge that pervades Qushayrī's writings? To what extent does Qushayrī redefine the spiritual and scholarly traditions he inherited, and how does he conceive of his role as transmitter? Finally, this study addresses the role of Qushayrī as a spiritual master. Questioning previous assumptions as to the ways in which Qushayrī's spiritual influence was propagated, I demonstrate that Qushayrī emerged as a charismatic spiritual master in his own lifetime, directly establishing a Sufi-scholarly tradition that our sources term Qushayriyya.
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