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A carregar... The millennial sovereign : sacred kingship and sainthood in Islampor A. Azfar Moin
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At the end of the sixteenth century and the turn of the first Islamic millennium, the powerful Mughal emperor Akbar declared himself the most sacred being on earth. The holiest of all saints and above the distinctions of religion, he styled himself as the messiah reborn. Yet the Mughal emperor was not alone in doing so. In this field-changing study, A. Azfar Moin explores why Muslim sovereigns in this period began to imitate the exalted nature of Sufi saints. Uncovering a startling yet widespread phenomenon, he shows how the charismatic pull of sainthood (wilayat)-rather than the draw of religious law (sharia) or holy war (jihad)-inspired a new style of sovereignty in Islam. A work of history richly informed by the anthropology of religion and art, The Millennial Sovereign traces how royal dynastic cults and shrine-centered Sufism came together in the imperial cultures of Timurid Central Asia, Safavid Iran, and Mughal India. By juxtaposing imperial chronicles, paintings, and architecture with theories of sainthood, apocalyptic treatises, and manuals on astrology and magic, Moin uncovers a pattern of Islamic politics shaped by Sufi and millennial motifs. He shows how alchemical symbols and astrological rituals enveloped the body of the monarch, casting him as both spiritual guide and material lord. Ultimately, Moin offers a striking new perspective on the history of Islam and the religious and political developments linking South Asia and Iran in early-modern times. Não foram encontradas descrições de bibliotecas. |
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Google Books — A carregar... GénerosSistema Decimal de Melvil (DDC)297.272Religions Other Religions Islam, Babism, Bahai Faith Theological Conceptions and DoctrinesClassificação da Biblioteca do Congresso dos EUA (LCC)AvaliaçãoMédia:
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Like every history that knocks my socks off lately, it calls itself anthropological and ethnographic. What does that entail? In this case, that he puts aside the ‘intellectual tradition’ by which we tend to write of Islamic statecraft in the past: the prescriptive literature, doctrine, law, political theory, mirrors for princes. Because kings didn’t necessarily operate by the intellectual tradition. Moin looks at practice, at acts, more or less naked of the the highbrow level of culture.
Another thing he does is ignore present-day political or religious frontiers, which capture too much written history in divides that weren’t applicable back then. This means he passes freely from Central Asia to Iran to India and sees connections.
Astrology and saints were in fashion; he thinks astrology is neglected now as irrational, but it was both popular practice and elite science then. Kings made cults of themselves on the pattern of Sufi saints, in a manner ‘transgressive’ or ‘heretical’ by doctrine, but that spoke to people. Akbar’s religious experimentation is put into this context; he’s the axle of the book, I suppose. Akbar is among the most fascinating if puzzling of kings, and Moin has a new way to look at him. ( )