Some of the Turkmen polities that arose in the wake of the waning Chinggisid power in Western Asia sought legitimation by emphasizing their connections with the myths and traditions of Oghuz Khan, perhaps in emulation of the powerful ascriptive claims of the Chinggisid Golden Family (Altan Urūgh) itself. This was particularly true of such groupings (ulūs) as the Qarāquyūnlū and Āqquyūnlū. The latter, the Āqquyūnlū, framed an elaborate genealogy in which they claimed to belong to the lineage of Bāyandur Khan, who was, according to some historians, a grandson of Oghuz Khan and whose descendants were distinguished by specific designs or brands (tamghā). The Āqquyūnlū or Bāyanduriya rulers utilized these designs on coinage, documents, architectural monuments, and banners in appealing to these Oghuz traditions. In doing so, they seemed to have been primarily concerned with competition with their Turkmen rivals. Figure 1 shows the use of the Bāyandur tamghā on a coin of Ūzūn Ḥasan’s Grandfather Qarā ʿUsmān (ruled 780-839/1378-1435); Figure 2, the heading of a document issued by the chancellery of Ūzūn Ḥasan and dated 876/1471.The rise of Tīmūr and the evolution of the Timurid polity in Transoxiana and Khurasan had a significant impact not only on the balance of military and political power throughout Western Asia and the Caucasus region, but also exerted a strong influence on the manner in which later state formations fashioned structures of political legitimacy. Some of these notions, while not originating with Tīmūr and his successors, nevertheless gained great importance as a result of Tīmūr’s conquests and his legacy as it took shape under his son Shāhrukh. As noted by Christopher Markiewicz in the quotation at the beginning of this essay, Ṣāḥib-Qirān and Mujaddidare two of the most important concepts that became increasingly common in the political and religio-political discourse of the ninth-tenth/fifteenth-sixteenth centuries. Both terms will now be discussed in connection with the career of Ūzūn Ḥasan Bāyandur.
My acquaintance and friendship with Cornell Fleischer extended over a half-century. We were academic brothers in the sense that we were the devoted students of the same teacher at Princeton. Our personal relationship deepened when Cornell became my colleague at the University of Chicago, where we also developed a fruitful professional collaboration in attempting to bring the study of the Islamic world to the highest level for both undergraduates and graduate students. Whether in person or in remote conversation, we shared our ideas, thought, and feelings intimately on personal and professional matters for three decades. His loss is, for me, immeasurable.
Journal Article A Culture of Ambiguity: An Alternative History of Islam By Thomas Bauer, translated by Hinrich Biesterfeldt and Tricia Tunstall Get access A Culture of Ambiguity: An Alternative History of IslamBy Thomas Bauer, translated by Hinrich Biesterfeldt and Tricia Tunstall (New York: Columbia University Press, 2021), xii + 323 pp. Price PB £30.00. EAN 978–0231170659. John E Woods John E Woods The University of Chicago E-mail: j-woods@uchicago.edu Search for other works by this author on: Oxford Academic Google Scholar Journal of Islamic Studies, Volume 34, Issue 1, January 2023, Pages 144–148, https://doi.org/10.1093/jis/etac057 Published: 18 October 2022
Previous articleNext article No AccessBook ReviewsA Chronicle of the Early Safavids and the Reign of Shah Ismāʻīl: (907–930/1501–1524). By Qāsim Beg Ḥayātī Tabrīzī. Edition of the Persian text and introduction by Kioumars Ghereghlou. American Oriental Series 98. New Haven, CT: American Oriental Society, 2018. Pp. xxx + 384 + facsimiles. $69.95 (cloth).John E. WoodsJohn E. WoodsUniversity of Chicago Search for more articles by this author PDFPDF PLUSFull Text Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by Journal of Near Eastern Studies Volume 79, Number 2October 2020 Article DOIhttps://doi.org/10.1086/710073 Views: 65Total views on this site © 2020 by The University of Chicago. All rights reserved. For permission to reuse a book review in this section, please contact [email protected]PDF download Crossref reports no articles citing this article.
Digest of Middle East StudiesVolume 7, Issue 1 p. 93-95 The New Islamic Dynasties: A Chronological and Genealogical Manual; Clifford Edmund Bosworth Donald P. Little Ph. D., Donald P. Little Ph. D. McGill UniversitySearch for more papers by this author Donald P. Little Ph. D., Donald P. Little Ph. D. McGill UniversitySearch for more papers by this author First published: 16 March 2010 https://doi.org/10.1111/j.1949-3606.1998.tb00294.xAboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onFacebookTwitterLinkedInRedditWechat Volume7, Issue1Winter 1998Pages 93-95 RelatedInformation
The Vision of Islam forms part of a series, entitled Visions of Reality,designed to focus on religions as worldviews. According to the statement of theeditorial board on the flyleaf, each religion studied in the series will be presentedin the context of its own inner dynamic or ethos using a methodologyappropriate to itself. Murata and Chittick have succeeded admirably in livingup to this commiunent by allowing Islam to speak through abundant quotationsfrom the Qur'an and the hadith.The outgrowth of an introductory course on Islam taught by the authors atthe State University of New York at Stony Brook for more than a decade, Visionis organized in an innovative manner. After a brief introduction to the Qur'an,its translations, and the life of the Prophet, the authors recount the "hadith ofGabriel" transmitted by both al-Buk:haf1 and Muslim on the authority of 'Umaribn al-Kha.t.tab. According to this repon, the Prophet was questioned by anunknown stranger about the significance of submission (islam), faith (iman),and doing what is beautiful (Ihsan ). After explaining these concepts, the Prophetthen identified this mysterious individual as the angel Gabriel, the being throughwhom God revealed the Qur'an. The remainder of the book is structured aroundthese three elements or dimensions, as the authors term them.Dealing first with the several senses of submission, acceptance, or commitment,Part I describes the essential practices of Islam: the five pillars. An oftenmisunderstood sixth pillar, jihad or struggle, is also discussed cogently. Theauthors then explain the historical articulation of these practices in the formationof the Sunni and Shi'i schools (madhahib), the Shari'ah, and Islamic jurisprudence.Here and elsewhere, variations among the schools are noted.Part II, dealing with imiin, accounts for more than two-thirds of the book,an indication of the relative weight the authors give this dimension. The threefundamental principles of faith-divine unity, prophecy, and eschatology-arethe major topics of this section. The nature of God's absolute unity and transcendenceis explored through a discussion of His signs, attributes, and acts (asmanifested in creation), and Islamic angelology. Here, the text is infused withthe metaphysics of illuminationist philosophy. Notions such as good and evil,human free will and determinism, are linked convincingly with the concepts ofdivine unity and the hierarchy of creation. This argument, in tum, leads logicallyto an account of the role of prophecy and humanity's acceptance of ...
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Chaghat.yid apanage khanate in Transoxiana and Mughilistan (Yedi Su and Eastern Turkistan) from the death of Chinglz Khan in 1227/624 to the independence of Tim&r in 1370/771 is hampered by several serious problems of documentation. Principal among them is the paucity and the fragmentary nature of the indigenous written sources of information, consisting for the most part of a few scattered numismatic, epigraphic, and archival data. Thus, unlike the neighboring Ilkh.nid realm in Iran, the
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Previous articleNext article No AccessTurco-Iranica II: Notes on a Timurid Decree of 1396/798John E. WoodsJohn E. Woods Search for more articles by this author PDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmailPrint SectionsMoreDetailsFiguresReferencesCited by Journal of Near Eastern Studies Volume 43, Number 4Oct., 1984 Article DOIhttps://doi.org/10.1086/373094 Views: 7Total views on this site Citations: 3Citations are reported from Crossref Copyright 1984 The University of ChicagoPDF download Crossref reports the following articles citing this article:David M. Robinson In the Shadow of the Mongol Empire, 3 (Oct 2019).https://doi.org/10.1017/9781108687645 Kim Ji Oh The Change in Political Identity of Timurid Empire:Reflecting its Relationship with the Ulus-i Moghul, CENTRAL ASIAN STUDIES 21, no.11 (Jun 2016): 95–115.https://doi.org/10.29174/cas.2016.21.1.005Dai MATSUI, Ryoko WATABE, Hiroshi ONO A Turkic-Persian Decree of Timurid Mīrān Šāh of 800 AH/1398 CE, Orient 50, no.00 (Jan 2015): 53–75.https://doi.org/10.5356/orient.50.53
Previous articleNext article No AccessA Note on the Mongol Capture of IṣfahānJohn E. WoodsJohn E. Woods Search for more articles by this author PDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmailPrint SectionsMoreDetailsFiguresReferencesCited by Journal of Near Eastern Studies Volume 36, Number 1Jan., 1977 Article DOIhttps://doi.org/10.1086/372531 Views: 11Total views on this site Citations: 1Citations are reported from Crossref Copyright 1977 The University of ChicagoPDF download Crossref reports the following articles citing this article:David Durand-Guédy Iranians at war under Turkish domination: The example of pre-Mongol Isfahan, Iranian Studies 38, no.44 (Jan 2022): 587–606.https://doi.org/10.1080/00210860500338382
