Oт Византии дo Кордовского Халифата и Османскoй империи - Нурлан Аманович Наматов

866

Leopoldo Peñarroja Torrejón, Cristianos bajo el Islam…, pp. 134–139. Hanna KASSIS, “Arabic-speaking Christians in al-Andalus…”, pp. 401–450.

867

Maribel Fierro, “La religión”, Los reinos de taifas. Al-Andalus en el siglo XI, vol. VIII/1 de la Historia de España Menéndez, María Jesús Viguera (ed.), Espasa Calpe, Madrid, 1994, pp. 399–496.

868

Esta misma línea interpretativa la propone Molénat, Jean-Pierre Molénat, “La fn des chrétiens arabisés d’al-Andalus. Mozarabes de Tolède et du Gharb au XII siècle”, ¿Existe una identidad mozárabe?: historia, lengua y cultura de los cristianos de al-Andalus (siglos IX–XII), Cyrille Aillet, María Teresa Penelas y Philippe Roisse (eds.), Casa de Velázquez, Madrid, 2008, pp. 287–297, afrmando que el avance cristiano por el norte radicalizaría el discurso del islam, con la puesta en práctica por parte de los almohades de un estricto cumplimiento de los estatutos de la dַimma.

869

Alejandro García Sanjuán, “Judíos y cristianos en la Sevilla almorávide…”, pp. 57–84.

870

Maria Pia Pedani.

871

Kafadar, Between Two Worlds, 1.

872

Wittek, The Rise of the Ottoman Empire.

873

Mélikoff, Ghāzī, 1068–1069; Johnstone, Ghazw, 1079–1080.

874

Du Cange, Glossarium, vol. 3, 421; Sénac, Islam et Chrétienté, 100–101; Sénac, Ad castros de fronteras, 205–221.

875

Turner, The Frontier in American History, 1–38.

876

Bazzana, Guichard, Sénac, La frontière, 56–57; Power, Introduction, 1–12.

877

Sénac, Islam et Chrétienté, 106; La frontière et les hommes, 109–114.

878

Cf. Manzano Moreno, La Frontera de al-Andalus, 31.

879

Canard, al-‘awāṣim, 783–784; Keiko, Migration and Islamisation, 87–91.

880

Miquel, La perception de la frontière, 130–131; Bianquis, Les frontières de la Syrie, 140; Bonner, The Naming of the Frontier, 17–21.

881

“Ai tempi dei re predecessori, i loro consoli e i loro mercanti avessero frequentato I tuġūr musulmani per vendere e comprare al pari del piccolo stato dei veneziani” [translation of the Author of the text]. See Amari, I diplomi arabi, 184–209 (year 1496); see also 218–220 (year 1507).

882

For example, cf. al-Qalqašandī, Ṣubḥ, vol. 10, 357, 439, 446; vol. 11, 32, 405; Udovitch, Islamic Treatise, 37–38.

883

Manzano Moreno, La Frontera de al-Andalus, 44–69.

884

Laoust, La pensée, 56. According to al-Māwardī, the defence of the frontiers is the fifth of the caliph’s ten personal obligations.

885

Cf. Manzano Moreno, The Creation of a Medieval Frontier, 38–40; the author recalls that, according to Abū Ḥanīfa (d. 150AH/767AD), the transformation of the dār al-Islām into the dār al-ḥarb was possible in three circumstances at least: when non-Muslim laws were enforced, when the dār al-ḥarb was near and when Muslims’ life and goods were not safe. The problem of the passage from an entity to the other came up again with colonialism (cf. Pedani, La dimora della pace, 54).

886

Isaac, The Meaning, 125–147

887

Parker, Romans and Saracens, 7–9

888

Tate, Frontière et peuplement, 151–155.

889

Vermeulen, Le traité, 123–131; Holt, Early Mamluk Diplomacy, 34–35.

890

Holt, Early Mamluk Diplomacy, 8.

891

ASVe, LST, f. II, c. 105, no. 127 (1562, prince Selim to the doge); f. III, c. 118, no. 296 (1576, the Grand Vizier Mehmed pasha to the doge and the Seigniory); f. IV, c. 138, no. 433 (1589, Sinan pasha to the doge); NB f. IV, cc. 154–155, no. 443/A where the agreements with the ‘king of Vienna’ are called ahd ve aman and ahd ve misak; Pedani, Documenti turchi, no. 1163; Pedani, La dimora della pace, 38; cf. also Gökbilgin, Le relazioni, 289 (1548, Sokollu Mehmed pasha states that Venice is an allied Republic, like all the Ottoman countries); Lesure, Notes et documents, 131–132.

892

Santillana, Istituzioni, vol. 1, 90–91; İnalcık, Dār al-‘ahd, 116; MacDonald [Abel], Dār al-Ṣulḥ, 131; Pedani, La dimora della pace, 6–7; Vercellin, Istituzioni, 27–28.

893

Piccaluga, Terminus, 174; Benveniste, Il vocabolario, 295; Zanini, Significati del confine, 6–8.

894

Werkmüller, Gli alberi come segno di confine, 465.

895

Alessio, Cronaca di Novalesa, 154–155 (it should be noted that who suggests this system is not a Frank, but rather a Longobard); Lagazzi, Segni sulla terra, 32–36.

896

Eliade, Immagini e simboli, 38–54; Zanini, Significati del confine, 42–43; Goetz, Concepts of Realm, 78; Roux, La religione dei turchi, 288–291.

897

Piacentini, Il pensiero militare, 26; Scarcia Amoretti, Il mondo musulmano, 40; Laoust, La pensée, 56; Manzano Moreno, Christian-Muslim Frontier, 88; Grabar, Arte islamica, 63, 100–101.

898

Miquel, La perception de la frontière, 130; Carra de Vaux, Schacht, Ḥadd, 21–22; Shaw, L’impero ottomano, 97–98.

899

Kreisler, Osmanische Grenzbeschreibungen, 165–172; Kolodziejczyk, Ottoman-Polish Diplomatic Relations, 58; Pedani, The Ottoman Venetian Frontier, 171–177. A Greek document of 10 July [1480] (Documenti turchi, no. 17) was defined sınırname in the subsequent Venetian-Ottoman peace of 1482 of which the Ottoman original exists, cf. Theunissen, Ottoman-Venetian Diplomatics, 131, 362. As for