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Mes‘ûdî’nin Abbâsî Tarihi Anlatısında Rüya Motifi
Rüyalar, tarih boyunca insanın gaip bilgi elde ettiği, bu sayede doğruyu yanlıştan ayırma ve gelecekten haberdar olma imkanına kavuştuğu mucizevi bir deneyim olarak yorumlanmıştır. IV./X. asırda Abbâsî topraklarında yaşamış meşhur müverrih Mes‘ûdî de tarih yazımında rüyaya özel bir önem atfetmiş, hatta bu konuyu ayrıntılı olarak ele aldığı iki eser kaleme almıştır. Her ne kadar bu kitaplar günümüze ulaşmamışsa da ünlü eseri Mürûcü’z-zeheb’de rüya bahsini kehanet konusu içinde işlediği ayrı bir bölüm bulunmaktadır. Bu birliktelikten anlaşıldığı üzere onun tarih anlatısında rüya, kehanetin bir unsuru olarak hakikati bildiren bir araç şeklinde varlık kazanmaktadır. Ayrıca Mes‘ûdî’nin naklettiği rüya haberleri derlendiğinde rivayetlerin Abbâsîler döneminde yoğunlaştığı görülmektedir. Bu durum müellifin Şiî temayülü, Abbâsî döneminde yaşaması ve eserlerini bu çağda kaleme almasıyla birlikte düşünüldüğünde anlamlı sorulara kapı aralamaktadır. Çünkü müellif, rüya motifini çağın meşru yöneticileri hakkındaki hakiki tutumunu ortaya koymak için bir araç olarak kullanmış olabilir. Bu makale Mes‘ûdî’nin okuyucusuna ima ettiği anlamı, Abbâsîler döneminde kaydettiği rüya rivayetlerini inceleyerek tartışmaktadır.
Journal Article
The glass walls of Samarra
Capital of the Abbasid Caliphate between 836 and 892 CE, the palace-city of Samarra offers a precise window into early Islamic art and architecture. Excavations conducted more than 100 years ago are seen as the beginnings of scientific Islamic archaeology, and have yielded an exceptional array of finds including a wealth of glass artefacts. The chemical composition of glass reflects the nature of the raw materials and their geological provenance and can therefore reveal past technologies and economic and cultural interactions. Through high-resolution analysis of a comprehensive glass assemblage from Samarra we have new evidence that points to the existence of an advanced Abbasid glass industry, as well as the import of specific glass objects for the thriving new capital city. Quantitative analytical data of 58 elements by laser ablation inductively coupled plasma mass spectrometry (LA-ICP-MS) show a striking correlation between object types and glass compositions. The compositional profiles of two related plant ash groups of architectural glass point to a local production, destined for the decoration of the famed glass walls of Abbasid palaces. The selective use of objects, materials and colours to create reflective and luminous glass walls are indicative of the great cultural and economic value of glass during the Abbasid period. Our findings thus confirm the veracity of written sources that stipulate the production of glass in the vicinity of Samarra, as well as the import of selected artefacts such as Byzantine mosaic tesserae.
Journal Article
Eschatologia Iranica I: From Zoroastrian Cosmos to Abbasid Madīnat al-Salām: A Journey through Utopia and Heterotopia
The history of imperial dynasties in West Asia is replete with examples of remarkable urban foundations. Two notable instances are the Sasanian Ardašīr-xwarrah and the Abbasid Madīnat al-Salām, which can be classified as cosmic cities or heterotopias. This article examines the utopian foundations of these heterotopias. To this end, it analyzes four religious and imperial spaces: the representation of the earth and sky in the Zoroastrian cosmography, Yima’s Vara according to the Avestan texts, Ardašīr-xwarrah, and finally, Madīnat al-Salām. This investigation aims to ascertain the extent to which the spatial characteristics of each of these spaces have been utilized in the production of the subsequent architectural forms. Similarly, it examines the development of the cosmological and eschatological paradise in relation to the Achaemenian and Sasanian royal gardens. The theoretical framework of this study is based on Michael Foucault’s notion of heterotopia, which has been further developed by Henri Lefebvre’s theory of space. The conceptual metaphor theory offers a cognitive linguistic foundation for elucidating the projections of utopias and heterotopias onto one another. To this end, the article focuses on the conceptual metaphor GOD IS A KING.
Journal Article
Bedouin and 'Abbāsid cultural identities : the Arabic Majnūn Laylā story
\"This literary-historical book draws out and sheds light upon the mechanisms of 'the ideological work' that the Arabic Majnūn Laylā story performed for 'Abbāsid urbanite, imperial audiences in the wake of the disappearance of the 'bedouin cosmos.' The study focuses upon the processes of primitivizing Majnūn in the romance of Majnūn Laylā as part of the paradigm shift that occurred in the 'Abbāsid empire after the Graeco-Arabian intellectual revolution. Moreover, this book demonstrates how gender and sexuality are employed in the processes of primitivizing Majnūn. As markers of 'strangeness' and 'foreignness' in the 'Abbāsid interrogations of the multiple categories of ethnicity, culture, identity, religion and language present in their cosmopolitan milieus. Such 'cultural work' is performed through the ideological uses of alterity given its mechanisms of distancing (e.g., temporal and spatial) and nearness (e.g. affective). Lastly, the Majnūn Laylā love story demonstrates, in its text and reception, that a Greco-Arabian and Greco-Persian sub-culture thrived in the centers of 'Abbāsid Baghdad that molded and shaped the ways in which this love story was compiled, received and performed. Offering a corrective to the prevailing views expressed in Western scholarly writings on the Greco-Arabian encounter, this book is a major contribution to scholars and students interested in Arabic and comparative literature, Middle East and Gender Studies\"-- Provided by publisher.
BOOK
The glass walls of Samarra (Iraq): Ninth-century Abbasid glass production and imports
Capital of the Abbasid Caliphate between 836 and 892 CE, the palace-city of Samarra offers a precise window into early Islamic art and architecture. Excavations conducted more than 100 years ago are seen as the beginnings of scientific Islamic archaeology, and have yielded an exceptional array of finds including a wealth of glass artefacts. The chemical composition of glass reflects the nature of the raw materials and their geological provenance and can therefore reveal past technologies and economic and cultural interactions. Through high-resolution analysis of a comprehensive glass assemblage from Samarra we have new evidence that points to the existence of an advanced Abbasid glass industry, as well as the import of specific glass objects for the thriving new capital city. Quantitative analytical data of 58 elements by laser ablation inductively coupled plasma mass spectrometry (LA-ICP-MS) show a striking correlation between object types and glass compositions. The compositional profiles of two related plant ash groups of architectural glass point to a local production, destined for the decoration of the famed glass walls of Abbasid palaces. The selective use of objects, materials and colours to create reflective and luminous glass walls are indicative of the great cultural and economic value of glass during the Abbasid period. Our findings thus confirm the veracity of written sources that stipulate the production of glass in the vicinity of Samarra, as well as the import of selected artefacts such as Byzantine mosaic tesserae.
Journal Article