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Journal articles on the topic 'Abbazie'

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Published: 10 March 2023

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1

Loffredo, Mario. "La capacità contributiva delle abbazie cistercensi come problema aperto." Mélanges de l'École française de Rome. Moyen Âge, no. 133-1 (June 1, 2021): 199–218. http://dx.doi.org/10.4000/mefrm.8642.

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2

Rugolo, Carmela Maria. "L'antroponimia nelle carte latine di alcune abbazie calabresi nei secoli XI-XIII." Mélanges de l'Ecole française de Rome. Moyen-Age, Temps modernes 107, no. 2 (1995): 381–92. http://dx.doi.org/10.3406/mefr.1995.3451.

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3

Rizzardi, Clement. "Chiesa e Impero nel Medioevo: le abbazie di Ravenna e dell'area padano-adriatica fra tradizione e innovazione." Hortus Artium Medievalium 13, no. 1 (January 2007): 117–36. http://dx.doi.org/10.1484/j.ham.2.305398.

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4

El-Cheikh, Nadia Maria. "Servants at the Gate: Eunuchs at the Court of al-Muqtadir." Journal of the Economic and Social History of the Orient 48, no. 2 (2005): 234–52. http://dx.doi.org/10.1163/1568520054127095.

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AbstractThis paper investigates the eunuch's institution in the court of the Abbasid caliph al-Muqtadir and seeks, first, to delineate the variety of functions that the eunuchs held in the early fourth/tenth century Abbasid court both in the harem and in ceremonial; second, it investigates the careers of the eunuchs Sāfī al-Huramī and Muflih al-Khādim al-Aswad, exploring their sources of authority and their various networks which allowed them to exercise a high degree of political influence. Le but de ce travail est d'étudier l'institution "Eunuque" au coeur de la cour Abbaside du caliphe al-Muqtadir. En premier lieu nous soulignons les fonctions multiples que les eunuques performaient dans la cour abbaside (début 4/10ème siècle) tant au sein du harem pendant le ceremonial royal. En second lieu nous explorons plus en détail les carrières des eunuques Sāfī al-Huramī et Muflih al-Khādim al-Aswad, identifiant les sources de leur pouvoir et les réseaux differents qui leur permirent d'éxercer une veritable influence politique.

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5

Chotimah, Dien Nur. "Al-Adab Al- ‘Araby Fi Fatrah Intiqal Al- Hukmi Min Khilafah Al- Umawiyyah Ila Khilafah Al-‘Abbasiyyah (Dirasah Washfiyyah Tarikhiyyah Adabiyyah)." Journal of Arabic Literature (Jali) 1, no. 1 (December 27, 2019): 34–41. http://dx.doi.org/10.18860/jali.v1i1.7633.

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The period of Arab literature was divided into the political age, the pre-Islamic period, the Islamic era, the Umayyad era, the Abbasia era, the Andalusian era, the era of the Mamalik, and the modern era. Because of the Umayyah caliphate and the Abbasia caliphate, the long period of politics extends. Political problems emerged from within the caliphate and therefore have a lot to do with Arab literature. The researcher used the descriptive and historical method. The result of this research on the characteristics of the Arabic literature in the period between the Umayyah and Abbasia Caliphate, are: 1) The poetry expresses the conditions obtained from the historical facts of war, 2) encouraging in its later stages, 3) the use of clear words and structures in the body Poem and poetry.Keywords: Arab literature, period of transition of government, Umayyah caliphate, Abbasih caliphate

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6

Comerford, Kathleen M. "I monaci Silvestrini e la Toscana (XIII–XVII secolo). Francesco Salvestrini, ed. Studi sulle abbazie storiche e ordini religiosi della Toscana 5. Florence: Olschki, 2020. vi + 200 pp. + color pls. €26." Renaissance Quarterly 75, no. 1 (2022): 320–21. http://dx.doi.org/10.1017/rqx.2022.72.

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7

Southard, Edna Carter. "La chiesa di San Vigilio a Siena: Storie e arte; Dalle origini monastiche allo splendore dell'età barocca. Alessandro Angelini and Michele Pellegrini, eds. Studi sulle abbazie storiche e ordini religiosi della Toscana 1. Florence: Olschki, 2018. xvi + 278 pp. + 16 color pls. €35." Renaissance Quarterly 73, no. 3 (2020): 1008–9. http://dx.doi.org/10.1017/rqx.2020.134.

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8

Foletti, Ivan. "Enrica Neri Lusanna, ed., Le chiese di Montefollonico: Arte e storia. (Studi sulle Abbazie Storiche e Ordini Religiosi della Toscana 4.) Florence: Leo S. Olschki, 2019. Paper. Pp. xvii, 225; 9 color plates and many black-and-white-figures. €30. ISBN: 978-8-8222-6651-4." Speculum 96, no. 1 (January 1, 2021): 243–45. http://dx.doi.org/10.1086/712069.

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9

Gottsmann, Andreas. "Kooperation und Konflikt im Bezirk Volosca - Abbazia." Römische Historische Mitteilungen 1 (2022): 343–92. http://dx.doi.org/10.1553/rhm64s343.

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10

Pré-Laverrière, Jean-Mathias. "Michèle Abbaye." Che vuoi ? 23, no. 1 (2005): 255. http://dx.doi.org/10.3917/chev.023.0255.

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11

Lévy, Danièle. "Michèle Abbaye." Che vuoi ? 23, no. 1 (2005): 269. http://dx.doi.org/10.3917/chev.023.0269.

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12

Li, Peiyue. "Abbasi T and Abbasi SA: Water Quality Indices." Environmental Earth Sciences 71, no. 10 (March 1, 2014): 4625–28. http://dx.doi.org/10.1007/s12665-014-3141-9.

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13

Jamal Abdul Hamid Al-Farani, Abdul Hamid. "The Tanukhia Family in Iraq and its Civilized Role during the Abbasid Era 32-393) H/750-1003 AD)." Dirasat: Human and Social Sciences 49, no. 6: (December 30, 2022): 519–27. http://dx.doi.org/10.35516/hum.v49i6:.4047.

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This research deals with the study of one of the Iraqi families in the Abbasid era, where the Tanukhia family belongs to Abu Alaa Hassan bin Sinan Al-Tanukhi Al-Anbari132-393) H/750-1003AD)and was on Christianity, then Islam. His family had an important civilized role, and the first appearance of the grandfather of the Al-Tanukhi family dates back to the time of the pilgrims Bin Yusuf Al-Taqfi, i.e. in the Umayyad era, while the rest of his family had a clear role during the first and second Abbasid times. Members of that family contributed to all areas of life in the Abbasid state, and had a distinctive cultural role in the Abbasid era in scientific, administrative and social aspects, which affected the civilized development in Iraq during the Abbasid era.

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14

Basri, Hasan. "Ḍilā’ al-Kharāfati ‘alā al-Tarbiyyati fī al-‘Asr al-‘Abbasī." Journal of Arabic Literature (Jali) 1, no. 2 (August 6, 2020): 82–91. http://dx.doi.org/10.18860/jali.v1i2.9692.

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Although the establishment of Abbasid Dynasty was based on bloodshed, the dynasty had experienced golden periods, and one of them was education. That phenomenon was marked by the rise of Baitul Hikmah library which was the meeting point of sciences either from the west (Greece) or the east (India, Persia, and China). Then, Muslim experts developed them into various sciences, such as mathematics, philosophy, astronomy, medicine, physics, metaphysics, and literature. This article aimed to describe forms of fable in Abbasid dynasty, and the impact of fable in education during Abbasid dynasty. This study employed descriptive qualitative method by literature review approach based on post-positivism philosophy. In collecting the data, the study uses various techniques, such as reading and writing. To test the validity of the data, the author applied triangulation method. The data were analyzed through data reduction, data display, and conclusion. The results of this research showed that the fable forms in Abbasid dynasty are fable translation, while the impact of fable to education in Abbasid dynasty is moral learning effort of Abbasid dynasty’s society.

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15

El Cheikh, Nadia Maria. "REVISITING THE ABBASID HAREMS." Journal of Middle East Women's Studies 1, no. 3 (October 2005): 1–19. http://dx.doi.org/10.2979/mew.2005.1.3.1.

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16

Noonan, Thomas S. "Early Abbasid Mint Output." Journal of the Economic and Social History of the Orient 29, no. 2 (June 1986): 113. http://dx.doi.org/10.2307/3631784.

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17

KIMBER, R. A. "THE EARLY ABBASID VIZIERATE." Journal of Semitic Studies XXXVII, no. 1 (1992): 65–85. http://dx.doi.org/10.1093/jss/xxxvii.1.65.

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18

Cheikh, N. M. E. "Revisiting the Abbasid Harems." Journal of Middle East Women's Studies 1, no. 3 (January 1, 2005): 1–19. http://dx.doi.org/10.1215/15525864-2005-4001.

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19

Al-Khidr, Zakaria Hashem Ahmed, and Hassan Yahya Farhan. "Al-Qasr Mosque in Baghdad: A Study of its General Conditions until the Mongol’s Occupation in (656 AH / 1258 AD)." Journal of Tikrit University for Humanities 29, no. 9, 1 (September 12, 2022): 320–47. http://dx.doi.org/10.25130/jtuh.29.9.1.2022.14.

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Al-Qasr Mosque in Baghdad is one of the most prominent mosques that were built in Baghdad during the Abbasid era. It was distinguished by its official position and its privileged location in relation to the Abbasid Caliphate. The mosque represented the official channel of the Abbasid state, especially during the last three centuries of the Abbasid era. In addition, the official decisions of designation to caliphs, sultans and judges as well as other caliphate decisions related to economic were all announced in it. The mosque also witnessed some incidents that often reflected the objections of public opinion against the Abbasid state at that time. Through all of that, the mosque had a prominent position among the places of worship in Baghdad. The mosque continued to play an intellectual role until the Mongol occupation of Baghdad in (656 AH / 1258 AD), when its role became less effective than before.

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20

Doria, Mario. "Per un etimo del toponimo carsico slov. Opčina (ital. Opicina)." Linguistica 40, no. 1 (December 1, 2000): 97–99. http://dx.doi.org/10.4312/linguistica.40.1.97-99.

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II nuovo etimo1 che qui propongo per il noto toponimo carsico, slov. Opčina, ital. Opicina ( e ted. -nel passato-- Obezenach, v. sotto ), le cui prime attestazioni risalgono al 1308 e 13 l l (forme documentate Obchena, Obchiena)2, mi è stato suggerito dalla lettura di un elenco di toponimi dalmati (croati) dell'isola di Uglian ed altre dell'arcipelago zaratino, elenco nel quale ho trovato un interessante Opatschina, il quale differisce dal nostro Opčina unicamente per la presenza, dopo la labiale, di una a, vocale, questa, che nel toponimo isolano è certamente etimologica, in quanto appartiene alla base slava opât "abbate" (in subordine al noto opatija "abbazia"), vecchi adattamenti dalle voci tedesche ant. abt, apt, aptei (ted. mod. Abt, Abtei), a sua volta risalenti a lat. (tardo) abbās, abbātia ecc. (cfr. Bezlaj e Skok ss.vv. opat, risp. opat). Nell'ambito delle isole quarnerine e della Dalmazia insulare la forma Opatschina non è isolata e fa compagnia ad un abbastanza noto Opat, nome di una punta, colle (m.100) e insenatura dell'isola Incoronata4, ad un Opatija dell'isola di Veglia (glagolit. a. 1633, I. Jelenic IZ 6, 1966, p. 281)5 e ad un Opatova, punta all'entrata dello stretto di Catena, tra l'Isola Lunga e l'Incoronata (cfr. Segelhandbuch p. 341). Ad ogni modo, per quanto avremo da esporre a proposito del toponimo (carsico!) Op(p)ac(c)hiasella, ancor più specifico appare il confronto con altra espressione toponimica insulare, questa volta dell'isola di Eso, Opatiae verth (=Wrh) (a. 1392, Hilje cit. p. 69)6, tale e quale l'Opachiç<; del 1459 (Hilje p. 72) e l'Opačak Veli odierno (Scotti p. 136).

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21

Lurol, Jean-Marc. "Charlieu (Loire). Abbaye." Archéologie médiévale, no. 43 (December 1, 2013): 207. http://dx.doi.org/10.4000/archeomed.9975.

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22

Rabant, Claude. "Pour Michèle Abbaye." Che vuoi ? 23, no. 1 (2005): 259. http://dx.doi.org/10.3917/chev.023.0259.

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23

Sapin, Christian. "Gigny (Jura). Abbaye." Archéologie médiévale, no. 41 (December 1, 2011): 231. http://dx.doi.org/10.4000/archeomed.12179.

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24

Samrakandi, Mohammed Habib. "Ghizlaine Abbadi : solitaire." Horizons Maghrébins - Le droit à la mémoire 33, no. 1 (1997): 158–59. http://dx.doi.org/10.3406/horma.1997.1619.

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25

Scarfone, Dominique. "Commentary on Abbasi." Journal of the American Psychoanalytic Association 67, no. 2 (April 2019): 305–11. http://dx.doi.org/10.1177/0003065119844698.

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26

Harris, Adrienne. "Commentary on Abbasi." Journal of the American Psychoanalytic Association 67, no. 2 (April 2019): 299–304. http://dx.doi.org/10.1177/0003065119845078.

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27

Nabizada, Torpikay. "Art and Industry in Abbasid Governance Era." Shanlax International Journal of Arts, Science and Humanities 8, no. 3 (January 1, 2021): 13–19. http://dx.doi.org/10.34293/sijash.v8i3.3549.

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Abbasid governance era has a special place in history and is considered a huge civilization area of economy, agriculture, industry, and art with its achievements. The aim of this article is to present the Abbasid civilization industry and art. From the art aspect, beautiful artwork, painting, architecture, and music were under severe considerations and stated how music and art were considered and valued by Abbasid caliphs in their artistic meetings. But in as a look toward the industry of the era, papermaking, glass work, carpet weaving, and others introduced as their industry. The result of this article stated some parts of Abbasid governance era art and industry besides their helpful civilization practices in which would be a helpful task for art and industry history fans.

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28

Munt, Harry. "Umayyad and early Abbasid inscriptions in the Prophet’s Mosque in Medina." Al-ʿUsur al-Wusta 30 (June 27, 2022): 79–147. http://dx.doi.org/10.52214/uw.v30i.8598.

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This article offers a translation and discussion of a chapter of a relatively little known late third/ninth- or early fourth/tenth-century text that contains a transcription of the inscriptions that could be seen around the Prophet’s Mosque in Medina after the renovation work undertaken there on the orders of the third Abbasid caliph, Muḥammad al-Mahdī. This text thus adds significantly to our corpus of known inscriptions from early Abbasid imperial monuments. The article discusses the sources of information about these inscriptions in the Prophet’s Mosque, the fate of the Umayyad-era inscriptions in the early Abbasid period, and what the new Abbasid-era inscriptions have to tell us about the Abbasids’ claims to authority in the decades immediately following their seizure of power.

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29

Omer, Spahic. "The Effect of the Abbasids’ Political Disintegration on the Architectural Development of the Prophet’s Mosque." Al-Jami'ah: Journal of Islamic Studies 54, no. 1 (June 25, 2016): 175. http://dx.doi.org/10.14421/ajis.2016.541.175-202.

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This article discusses the contributions of the Abbasid caliphs to the architectural development of the Prophet’s Mosque in Madinah. Those contributions began almost as early as the Abbasid caliphal government had officially emerged as the successor to the Umayyads, and ended with a major rebuilding and renovation work in 887 AH/1482 CE, about 35 years before the ultimate dissolution of the Abbasid regime. The last work was executed by the Mamluk rulers as the Abbasid proxies. The paper focuses on discussing the consequences and implications of a political disintegration during the Abbasid era for the architectural development and serviceability of the mosque. The article concludes that the Abbasid contributions to the architectural development of the Mosque were rather inadequate. The blame is to be attributed partly to the Abbasids themselves and partly to the prevalent circumstances in the state that eventually incapacitated the Abbasid government from performing its entrusted duties and responsibilities. However, even for the creation and fostering of the latter, it was again the Abbasids who more than anybody else are to be held accountable.[Artikel ini membahas peran para khalifah Abbasiyah dalam pengembangan arsitektur Masjid Nabawi di Madinah. Kontribusi mereka dimulai sejak awal pemerintahan Abbasiyah muncul sebagai penerus Umayyah dan berakhir dengan renovasi besar pada 887 H/1482 M, sekitar tiga dasawarsa menjelang berakhirnya pemerintahan Abbasiyah di Mesir. Pekerjaan terakhir dilakukan oleh penguasa Mamluk sebagai wakil Dinasti Abbasiyah. Fokus makalah ini adalah konsekuensi dan implikasi dari disintegrasi politik selama era Abbasiyah terhadap pengembangan arsitektur dan fumgsi Masjid Nabawi. Artikel ini menyimpulkan bahwa kontribusi Dinasti Abbasiyah untuk pengembangan arsitektur Masjid Nabawi kurang memadai, sebagai cerminan ketidakmampuan para khalifah Abbasiyah menjalankan peran, fungsi, dan tanggung jawabnya. Bahkan sebenarnya dalam renovasi yang terakhir pun, orang lain yang bertanggung jawab.]

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30

Fananie, Ahmad, and Nanang Mulyana. "Dinasti Umayah Dan Abbasiyah Polemik Sistem Kepemimpinan Dan Keruntuhannya." AL-MUFASSIR 3, no. 2 (December 31, 2021): 131–43. http://dx.doi.org/10.32534/amf.v3i2.3056.

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The reign of the Umayyad and Abbasid caliphs had incised Islamic civilization in their time, the progress of Islamic civilization cannot be denied from the role of the caliph in the Umayyad and Bani Abbasid dynasties. Every government experiences its period of growth, triumph and downfall. This research will analyze the causes of the fall of the Umayyad and Abbasid dynasties, and how the system of appointing a caliph during the Umayyad and Abbasid era changed, and what the difference is with the appointment of the caliph during the Khulafaurosidin era, as well as what values, principles and criteria must be possessed by a leader. Islam which was exemplified by the Prophet Muhammad and Khulafaurosidin, as a role model for Islamic leaders after him. This study uses a qualitative approach by taking sources from a bibliography such as books, journals, and other libraries

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31

Riyadi, Ahmad Syafi'i Mufadzilah, and Muhammad Habib Adi Putra. "Dearabization of Islamic Government during the Abbasid Dynasty." Journal of Islamic History and Manuscript 1, no. 1 (September 13, 2022): 53–68. http://dx.doi.org/10.24090/jihm.v1i1.6591.

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The Arabization movement was one of the government's political models during the Umayyad Dynasty. Arabization, known as ta'rib became a characteristic of the administration of the Umayyad dynasty, which influenced the socio-political life of Arab Muslims, the Mawali, and Dzimmi groups. The influence of social strata became a feature of the Arabization movement at that time. During the Abbasid dynasty, this movement began to fade, especially the problem of social strata that prioritized Arab Muslims. The Abbasid dynasty, from the point of view of Islamic civilization, generally continued the reign of the Umayyad dynasty, but some aspects of government changed, especially the issue of Arabization. This study focuses more on the impact of the reduced priority of Arab Muslims during the Abbasid dynasty. The demise of the Abbasid dynasty gave a new face to the development of politics, economy, government administration, education, and law enforcement aspects. This research is a type of qualitative research using qualitative descriptive analysis. This type of research is historical research with a socio-political approach to government. The qualitative method used in this study uses historical research methodology, namely heuristics, verification, interpretation, and historiography. Based on the heuristic aspect, the researcher used a literature study. The results of this study indicate that the existence of Dearabization had a significant impact on the reign of the Abbasid dynasty. The policies taken by the caliphs of the Abbasid dynasty gave a new color to the development of politics, economy, government administration, education, and law.

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32

Aziz, Muhammad Ilham, and Ahmad Musta'id. "Islamic Astronomy of Abbasid Era (750-1258 AD)." Journal of Islamic History and Manuscript 1, no. 1 (June 29, 2022): 35–52. http://dx.doi.org/10.24090/jihm.v1i1.5944.

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Astronomy is a particular field in Islam related to the interests of daily Muslim worship practices, such as determining the beginning of prayer times, qibla direction, and the beginning of the Qamariyah month. During the Abbasid period 750-1258 AD, especially during the reign of Abu Ja'far Al-Mansur, Harun Al-Rashid, and Al-Ma'mun, Islamic astronomy developed significantly. This can be seen from the emergence of astronomers. The love of the three Abbasid caliphs for science significantly influenced the policies related to development in science. The method used in this study is a qualitative method with historical analysis techniques. This study aims to add to the enrichment of historical treasures related to the development of science, especially astronomy, during the Abbasid period. Meanwhile, astronomy during the Abbasid period also had many scientific sources that needed to be studied more comprehensively. That is, many scientific figures in astronomy have never been specifically studied. Therefore, the study of astronomy today in higher education must also seriously focus on learning classical knowledge. This paper discusses the Abbasid state in developing science during its reign by looking at it from the perspective of significant scientific developments during the leadership of its caliph, which was indirectly influenced by socio-religious and intellectual conditions in his time. During the Abbasid era, the progress of science had reached its golden age, especially in Islamic astronomy which had contributed to the development of its science in the field of astronomy in the period after that until now.

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33

Bartolozzi, Luca, and Saverio Rocchi. "In memoria di Piero Abbazzi." Memorie della Società Entomologica Italiana 98, no. 1 (May 7, 2021): 93–96. http://dx.doi.org/10.4081/memoriesei.2021.93.

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Piero Abbazzi nasce a Firenze il 21 febbraio1928. Effettua studi classici preso l’Istituto degli Scolopie si laurea in Farmacia presso l’Università degliStudi di Firenze il 21 novembre 1957. Trova presto impiegonella propaganda medica per l’industria farmaceuticaRichter, impiego che manterrà fino alpensionamento. Il 2 agosto 1959 convola a nozze conMaria Scarselli e la coppia avrà tre figli: Alessandra,Giovanni e Laura. Piero Abbazzi si spegne a 92 anni l’8marzo 2020 in ospedale a Firenze, dove era stato ricoveratoper l’aggravarsi delle sue precarie condizioni disalute, circondato dall’affetto della sua famiglia[...]

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34

Amin, Yasmin. "Women, Islam, and Abbasid Identity." American Journal of Islam and Society 34, no. 4 (October 1, 2017): 87–90. http://dx.doi.org/10.35632/ajis.v34i4.801.

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The book under review, which is divided into five chapters, an introduction,and a conclusion, investigates how gender, sexuality, and concepts of womanhoodwere deployed to express cultural differences in order to formulateand articulate the Abbasid identity and legitimize the new dynasty’s authority.El Cheikh argues that Abbasid-era texts used gendered metaphors and conceptsof sexual difference to describe those groups they perceived as a threat.The “Introduction” opens with an overview of the book’s scope and isfollowed by the story of the “harlots of Hadramaut” rejoicing after theProphet’s death, how Abu Bakr dealt with it, and why this event was consideredsignificant. These women’s public celebration was contrasted withMuslim prescriptions for women as regards obedience, piety, and domesticity.The purpose here was to juxtapose the era of jāhilīyah, with its idolatry,tribal feuds, sexual immorality, burial of live infant girls, and theabsence of food taboos and rules of purity, to the mainstream Islamic culturalconstruction of the emerging community struggling to define itself.El Cheikh argues that the Abbasid textual tradition was unsympathetic towardthe Umayyads and thus represented them as corrupt and godless inorder to justify Abbasid rule, which would lead to a new society characterizedby “the cohesive powers of a common language, currency and a unifyingreligio-political center” (p. 5) ...

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35

Geissinger, Aisha. "Women, Islam, and Abbasid Identity." Journal of Middle East Women's Studies 13, no. 1 (February 20, 2017): 132–34. http://dx.doi.org/10.1215/15525864-3728712.

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36

Jackson, D. E. P. "The School Of Abbasid Studies." Middle East Studies Association Bulletin 21, no. 1 (July 1987): 15–17. http://dx.doi.org/10.1017/s0026318400017855.

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37

Muzellec, Merlin. "Plounéour-Ménez, Langonnet (Finistère, Morbihan). Abbaye du Relec, abbaye de Langonnet." Archéologie médiévale, no. 51 (December 20, 2021): 236–37. http://dx.doi.org/10.4000/archeomed.41158.

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38

Whelan, Ruth. "The Paradoxes of Preaching in Print: Seeing and Believing in the Sermons of Jacques Abbadie." Irish Journal of French Studies 16, no. 1 (December 1, 2016): 87–105. http://dx.doi.org/10.7173/164913316820201535.

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The boom in printed sermons in French in the latter half of the seventeenth-century is usually attributed, on the one hand, to the popularity of pulpit eloquence and, on the other, to the piety of both preacher and faithful. However, this study of the rhetorical organisation, imagery, and printing history of the sermons of Jacques Abbadie points to a more ambiguous explanation for the boom. Although the French Reformed Churches counselled their pastors against the pursuit of eloquence in their preaching, Abbadie made a display of it, and engaged in theoretical reflection to justify his practice. According to him, pulpit eloquence promotes receptivity in the faithful; but, with hindsight, it is clear that it also promotes the preacher. Publishing eloquent sermons publicised the hermeneutical and oratorical gifts of the preacher; the epistle dedicatory advertised his social connections; thus the printed sermon was also a strategy for advancing the career of the preacher.

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Borroni, Massimiliano. "Samāǧa performances in third/ninth-century Abbasid courts." Bulletin of the School of Oriental and African Studies 82, no. 2 (June 2019): 289–302. http://dx.doi.org/10.1017/s0041977x19000351.

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AbstractLiterary sources from the Abbasid period record few descriptions of courtly masquerades and plays called samāǧa, which closely resemble sumozhe plays from eighth-century China. On the basis of these samāǧa descriptions, the present paper argues that it is possible to understand how samāǧa plays were carried out. Moreover, I argue that samāǧa performances were a Central Asian custom imported to the Abbasid court with the establishment of the Turkish corps, and that its disappearance after the caliphate of al-Muʿtaḍid signals a substantial shift in the nature of the Turkish presence in the Abbasid heartland, marked by the establishment of the mamlūk system.

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Mahlil, Mahlil. "KAITAN PERKEMBANGAN ILMU PENGETAHUAN DAN ASPEK-ASPEK DAKWAH MASA DINASTI ABBASIYAH DALAM KONTEKS KEKINIAN." Jurnal Adabiya 23, no. 1 (February 27, 2021): 136. http://dx.doi.org/10.22373/adabiya.v23i1.8806.

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AbstractThe Abbasid dynasty had succeeded in placing the Islamic world at the pinnacle of world civilization. The achievements at that time were inseparable from the role of dakwah activities which were very comprehensive so that they were able to target all lines of community life. The synergy between the rulers and the people during the Abbasid government was proven to be able to give birth to many disciplines, not only religious knowledge, which in fact originated from the Al-Qur'an and hadith, but also gave birth to many general sciences such as medicine, philosophy, chemistry, economic and other science. The Khalifah as the holder of power supports a lot of preaching and scientific activities, this is evidenced by the construction of many supporting facilities and infrastructure such as mosques, madrasas, libraries and hospitals. In addition, the openness of Abbasid civilization also brought in people from various parts of the world, not only from Arab circles, people from Persians, Chinese, European, Indian and African who took part in filling in the diversity of scientific developments there. Then the economic condition of the community also has a very good record, such as in the field of Abbasid trade in its time as the center of world trade, as well as the agricultural sector, the Abbasid community is known to be prosperous, and has a very good life order. Therefore, the Abbasid dynasty could easily be applied in life in the current era, by building cooperation between the rulers and the community in developing da'wah because with the existence of a strong dakwah it was not lame in accordance with its essence and also followed the mission of da'wah so that it could be perfect, there needs to be good cooperation.

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Hanne, Eric. "Women, Power, and the Eleventh and Twelfth Century Abbasid Court." Hawwa 3, no. 1 (2005): 80–110. http://dx.doi.org/10.1163/1569208053628519.

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AbstractThis paper focuses on the actions of a select number of elite women attached to the Abbasid court of the eleventh and twelfth centuries, addressing the differences not only in the actions of Abbasid and Saljùq women, but in the overall coverage by the medieval historians. Elite women of both households played key roles in the events surrounding the Abbasid bid to reenter the political arena as well as the ensuing chaos that followed. The question at the center of this work is how elite women were able to take advantage of the porous nature of the political arena. In the end, this study shows that whereas Saljùq women were successful in this endeavor, their Abbasid counterparts were all but written out of the narrative. An analysis of marriage alliances, attempts to maintain one's status, and succession crises support this contention, and reinforce the argument that we must readdress our notions of power, and strive to incorporate the lives of more women into the larger political narrative for this period.

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Mandon, Fabrice. "Nouaillé-Maupertuis (Vienne). Abbaye." Archéologie médiévale, no. 38 (December 1, 2008): 220. http://dx.doi.org/10.4000/archeomed.22197.

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Guillot, Bénédicte. "Jumièges (Seine-Maritime). Abbaye." Archéologie médiévale, no. 46 (December 1, 2016): 218. http://dx.doi.org/10.4000/archeomed.7308.

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Viers, Catherine. "Sorèze (Tarn). Abbaye-école." Archéologie médiévale, no. 47 (December 20, 2017): 288. http://dx.doi.org/10.4000/archeomed.8143.

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Cordier, Laurent. "Saint-Papoul (Aude). Abbaye." Archéologie médiévale, no. 44 (December 1, 2014): 242–43. http://dx.doi.org/10.4000/archeomed.9244.

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Sapin, Christian. "Vézelay (Yonne). Abbaye, cloître." Archéologie médiévale, no. 44 (December 1, 2014): 248. http://dx.doi.org/10.4000/archeomed.9259.

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Grignon, Olivier. "Souvenir de Michèle Abbaye." Che vuoi ? 23, no. 1 (2005): 263. http://dx.doi.org/10.3917/chev.023.0263.

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Abbate, Luigi, Eduardo Campolina, and Igor Leão Maia. "Interview with Luigi Abbate." Revista Vórtex 8, no. 1 (March 9, 2020): 1–31. http://dx.doi.org/10.33871/23179937.2020.8.1.1-31.

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Liegard, Sophie. "Saint-Menoux (Allier). Abbaye." Archéologie médiévale, no. 50 (December 30, 2020): 279. http://dx.doi.org/10.4000/archeomed.35678.

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Guillotin, Stéphanie. "Ergersheim (Bas-Rhin). Abbaye." Archéologie médiévale, no. 42 (December 1, 2012): 193. http://dx.doi.org/10.4000/archeomed.10804.

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