Download Death and the Dervish (Writings from an Unbound Europe) by Mesa Selimovic PDF

By Mesa Selimovic

Translated through Bogdan Rakic and Stephen M. Dickey
Introduction through Henry R. Cooper, Jr.

Sheikh Nuruddin is a dervish at a Sarajevo monastery within the eighteenth century throughout the Turkish career. whilst his brother is arrested, he descends into the Kafkaesque global of the Turkish experts so that it will discover what has occurred. As he does so, he starts to question his kinfolk with society as an entire and, ultimately, his lifestyles offerings quite often. highly profitable while released within the Sixties, loss of life and the Dervish seems right here in its first English translation.

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Other formative traditions were part of the past history of 37 On the Zahiris, see I. Goldziher, The Zahiris: Their Doctrine and Their History: A Contribution to the History of Islamic Theology, trans. W. Behn (Leiden, 1971). 38 Cf. M. ; M. Geoffroy, “L’almohadisme théologique d’Averroès (Ibn Rushd),” Archives d’Histoire Doctrinale et Littéraire du Moyen Age 66 (1999): 9–47; and see chap. 3, below. 39 See chap. 2, note 57, below. 40 John F. Matthews, “Hostages, Philosophers, Pilgrims, and the Diffusion of Ideas in the Late Roman Mediterranean and Near East,” in F.

At the same time, we must not forget that the historical context has its share in shaping a person. In the case of Maimonides, the great diversity of this context, and what this diversity entails, still remains to be fully appreciated. For example, had the indigenous culture of al-Andalus remained isolated, restricted to “this peninsula,” as the Andalusians sometimes referred to their country, it would probably not have been able to produce a Maimonides. ” The “Mediterranean culture” that shaped Maimonides had, of course, produced other Jewish leaders and scholars.

Heritage and Innovation in Medieval Judaeo-Arabic Culture (Ramat-Gan, 2000), 167–78 [Hebrew]. 2 See Marx, “Texts by and about Maimonides,” 378; Epistles, 552–53; and see below, apud note 12. 3 This working hypothesis is now widely accepted; see, for instance, the Bulletin de philosophie medieval 46 (2004): 283–87. Nevertheless, it still seems to be diametrically op- THEOLOGICAL CONTEXT 25 therefore be alert to the possibility that Maimonides’ words reflect, whether by way of acceptance or by way of reaction and criticism, his knowledge of the works of thinkers whose names are not explicitly mentioned.

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