A monograph on 'Religion and Politics in Late Medieval Islam: Conversion to Islam in the Mongol Ilkhanate (1218-1357)'

关于“中世纪晚期伊斯兰教的宗教与政治：蒙古伊儿汗国皈依伊斯兰教（1218-1357）”的专着

• 批准号: AH/F003218/1
• 负责人: Judith Pfeiffer
• 金额: $ 2.8万
• 依托单位: University of Oxford
• 依托单位国家: 英国
• 项目类别: Research Grant
• 财政年份: 2008
• 资助国家: 英国
• 起止时间: 2008 至 无数据
• 项目状态: 已结题
• 来源: https://gtr.ukri.org/projects?ref=AH%2FF003218%2F1
• 关键词: monograph; Religion; Politics; Late; Medieval

Context of the researchDuring the 13th century, the Mongols established the largest contiguous land empire in history, thus coming to rule subjects whose life-styles, legal and political systems, and religious beliefs and practices differed greatly from their own. Eventually, the formerly Nestorian and Shamanist, then Buddhist Mongols in Western Eurasia (Russia, Central Asia, and the Middle East) converted to Islam. In this monograph I shall study the Islamization of the Mongols in the Middle East during the 13th and 14th centuries. While an important study on the Islamization of the Mongols in Russia (the Golden Horde) was published in 1994, the Islamization of the Mongols in the Middle East (the Ilkhanate) has so far only attracted a few articles. The proposed book will be the first monograph on this topic. Moreover, while the history and material culture of the Ilkhanate has been well studied, its intellectual history has been little explored. By focusing on the intellectual debates of the Ilkhanate, this monograph will shed light on a period that has traditionally been considered a period of decline, and will prove why more attention should be paid to it. It will also lead to significant advances in our knowledge and understanding of the period not only by shedding light on the particular Islamization process in the Ilkhanate, but also by challenging the widespread notion that during the Medieval period, the subjects generally followed the religion of their rulers: In this instance, more or less the opposite was the case.Aims and objectives This monograph will put forward and examine the following theses: - In the Ilkhanid case, conversion spread from the bottom up and from the outside in - from the non-Genghisid Mongol commoners and generals to the Genghisid family, from lateral Genghisid successors to the lineal descendants of Genghis Khan, and from Central Asia, Anatolia and the Russian Steppes to the Islamic heartlands in Iran and Iraq. - Conversion to Islam was initially effected by contacts between the Mongols and their Turkish subjects. The local, Persian and Arabic speaking population in the Middle East contributed little to Mongol conversions initially, though by the early 14th century, religious debates between the recent Mongol converts and local Muslim elites were frequent. - The Mongols' Islamization contributed in the long term to their assimilation and virtual disappearance from the Middle East. - The Middle East and Islam did not remain unchanged by the Mongol experience: with the abolition of the Abbasid caliphate, and the influx of men, materials, and ideas from Mongolia, Tibet and China, the intellectual elites in the Middle East experimented in unprecedented ways in various areas, including astronomy, medicine, philosophy, musical theory, the arts, law, and political theory. - The Mongols' contribution was more than that of transmitters or catalysts. Their ideal of their quasi-divine code of law, the yasa, and its application in co-existence with the Muslim shari'a, e.g., formed the basis of later Islamic legal theories and practices.Potential applications and benefits/disseminationThis volume will be an attractive book for students and scholars of Islamic Studies, Medieval History and Historiography, and Religious Studies, and anyone with an interest in conversion, Islamization, and the intellectual history of Islam. The monograph and two papers I shall present at international conferences in London and Freiburg in 2007 and 2008 will shed light on an understudied period, and hopefully inspire future research and debates.

研究背景13世纪世纪，蒙古人建立了历史上最大的陆地帝国，因此统治的臣民的生活方式，法律的和政治制度，宗教信仰和实践与他们自己有很大的不同。最终，以前的景教和萨满教，然后在欧亚大陆西部（俄罗斯，中亚和中东）佛教蒙古人皈依伊斯兰教。在这本专著中，我将研究13和14世纪中东蒙古人的伊斯兰化。虽然1994年发表了一项关于俄罗斯蒙古人（金帐汗国）伊斯兰化的重要研究，但迄今为止，关于中东蒙古人（伊儿汗国）伊斯兰化的研究只吸引了几篇文章。这本书将是关于这一主题的第一本专著。此外，虽然伊儿汗国的历史和物质文化已经得到了很好的研究，但其思想史却很少被探索。通过关注伊儿汗国的思想争论，这本专著将阐明一个传统上被认为是衰落时期的时期，并将证明为什么应该更多地关注它。它还将导致我们对这一时期的知识和理解的重大进步，不仅通过阐明伊儿汗国特定的伊斯兰化进程，但也挑战了普遍的观念，即在中世纪时期，臣民普遍遵循他们的统治者的宗教：在这种情况下，或多或少相反的情况。目的和目标这本专著将提出和审查以下论点：- 在伊儿汗王朝的例子中，皈依是自下而上、由外而内的传播--从非成吉思汗的蒙古平民和将军到成吉思汗家族，从成吉思汗的旁系继承人到成吉思汗的直系后裔，以及从中亚，从安纳托利亚和俄罗斯大草原到伊朗和伊拉克的伊斯兰心脏地带。- 皈依伊斯兰教最初是由蒙古人和他们的土耳其臣民之间的接触造成的。在中东，当地的波斯语和阿拉伯语人口最初对蒙古人的皈依贡献不大，但到了世纪初，最近的蒙古人皈依者和当地穆斯林精英之间的宗教辩论频繁。- 蒙古人的伊斯兰化在很长一段时间内促成了他们的同化和实际上从中东消失。- 中东和伊斯兰教并没有因为蒙古人的经历而保持不变：随着阿拔斯哈里发的废除，以及来自蒙古、西藏和中国的人员、物资和思想的涌入，中东的知识精英们在各个领域进行了前所未有的实验，包括天文学、医学、哲学、音乐理论、艺术、法律和政治理论。- 蒙古人的贡献不仅仅是传递者或催化剂。他们的准神圣法典的理想，yasa，及其与穆斯林shari 'a共存的应用，例如，形成了后来伊斯兰法律的理论和实践的基础。潜在的应用和利益/传播这卷将是一本有吸引力的书，为学生和学者的伊斯兰研究，中世纪历史和史学，宗教研究，以及任何人有兴趣在转换，伊斯兰化，和知识历史的伊斯兰教。我将在2007年和2008年于伦敦和弗赖堡举行的国际会议上发表的专著和两篇论文将阐明一个未充分研究的时期，并有望激发未来的研究和辩论。