İslâm arkeolojisi yaklaşık olarak yüz yıl önce bağımsız bir araştırma alanı olarak ortaya çıktı. 1 Diğer arkeoloji dalları ile karşılaştırıldığında nispeten geç gelişmiş, ancak o zamandan beri kayda değer bir ivme kazanmıştır. Başlangıcında İslâmi yerleşmelerde gerçekleştirilen kazılar, tarihi eserlerin ele geçirilmesi arzusuyla karakterize olmuş, böylece özellikle projeler için finansman ve destek sağlanmıştır. Yirminci yüzyılda ise İslâm arkeolojisi disiplini daha titiz hale geldi ve on dokuzuncu yüzyıl sonunun eser ele geçirme tutkusu yerine, tarihin maddi kalıntıları hakkında daha kapsamlı incelemelere dayanan bir bakış açısı geçti. İslâm arkeolojisi yirminci yüzyıldaki bu metodolojik değişimi geçirmekte iken, kendine özgü çeşitli yerel şartlara da karşılık verdi. Bu makalenin amacı, nispeten genç bir disiplinin yönünü belirleyen bazı sorunları ve değerleri vurgulamaktır.On dokuzuncu yüzyıl sonu ve yirminci yüzyıl başında ortaya çıkan İslâm Arkeolojisi, iki araştırma akımına dayalıydı. Bunlardan ilki sanatın tarihi önemine gösterilen ilgiydi. On sekizinci yüzyılda Joachim Winckelmann, klâsik dünya bağlamında, sanatla yaşam biçimi arasında bir bağ olduğunu belirtmişti. Bu, geçmişin kalıntılarını kurtarmak için yeni bir bakış açısı sunan bir fikirdi. On dokuzuncu yüzyıl başına kadar G.W.F. Hegel'in bütün
The ceremonies of the ʿAlawite dynasty were often held out of doors, with the monarch appearing on horseback and under a parasol, escorted by a master of ceremonies holding a large baton; a row of saddled horses led by grooms; lancers; ensign bearers; musicians; a horse bearing a copy of the Qurʾan or volumes of the Hadith; and attendants who performed the ritual waving of white cloths. When the sultan conducted annual expeditions to subdue rebellious tribes and extract taxes, he was accompanied by a red-curtained palanquin slung between two mules, a practical necessity in case the monarch was indisposed. Most of these traditions continued the practices of earlier dynasties. However, for the later ʿAlawite period, more detailed descriptions are available, and these indicate that the palanquin also served as a throne. The sultan sat enthroned in the palanquin, which was placed in the royal audience tent facing a parade ground. In a similar fashion, European carriages served as portable thrones for receptions within royal palaces. This essay examines the history and iconography of the Moroccan palanquin throne, along with some associated rituals and insignia. While palanquins have been abandoned by the ruling dynasty and superseded by motor vehicles, a similar iconography survives in religious processions carrying another type of draped box, the cover of a cenotaph from a saint’s tomb.
Throughout the Muslim world, mosques that are authorized to hold the congregational Friday prayers and sermon are equipped with a minbar or pulpit. This principal piece of liturgical furniture is usually poLas mezquitas congregacionales en Marruecos suelen tener un almimbar (púlpito) que se utiliza durante el sermón de los viernes. Muchas mezquitas de Marruecos cuentan también con una o más sillas, diferenciadas del almimbar en su forma y su función ya que son utilizadas por los profesores para enseñar a los estudiantes de la educación tradicional, y por eruditos que dan conferencias ocasionales al público en general. Esta tradición de cátedras se introduce probablemente en Marruecos desde Pró-ximo Oriente en el siglo XIII. La mayoría de las cátedras existentes parecen datar de los siglos XIX y XX, manteniéndose hasta nuestros días la fabricación y utilización de estas sillas. Las cátedras siempre tienen dos peldaños, un asiento, un respaldo y apoyabrazos. La forma de las sillas parece evocar el almimbar original del Profeta en Medina, tradición que se muestra como uno de los muchos aspectos del conservadurismo y de la evolución distinta del Malikismo marroquí. Palabras clave: cátedra; Marruecos; mezquita; educación; mobiliario litúrgico.Moroccan congregational mosques are equipped with a minbar (pulpit) which is used for the Friday sermon. Many mosques in Morocco are also equipped with one or more smaller chairs, which differ in their form and function from the minbar. These chairs are used by professors to give regular lectures to students of traditional education, and by scholars to give occasional lectures to the general public. This tradition of the professorial chair was probably introduced to Morocco from the Middle East in the thirteenth century. Most of the existing chairs in Morocco seem to date from the nineteenth and twentieth centuries, and they continue to be made and used today. The chairs always have two steps, a seat, a backrest and armrests. This form probably evokes the original minbar of the Prophet in Medina, which had two steps and a seat, and this is one of many aspects of the conservatism and se parate evolution of Moroccan Malikism.
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