Academic literature on the topic '1328-1350'

في هذا البحث احاول القاء الضوء على هذا الصراع الفرنسي الانكليزي في حرب المائة عام. وبالتحديد في عهد فيليب السادس دي فالو 1328-1350 وهي الحقبة الزمنية لهذه الدراسة، والتي تعدّ مدة حاسمة في العلاقات بين البلدين وتمثل بدايات حكم اسرة فالو، مع اعطاء لمحة عامة للعلاقات الفرنسية-الانكليزية في عهد اسرة آل كابيه التي كانت تحكم فرنسا ثم تطورت هذه العلاقات فيعهد اسرة فالو.قسم البحث إلى مقدمة وثلاث مباحث وخاتمة، تناول:المبحث الاول: الخلفية التاريخية للعلاقات الفرنسية الانكليزية حتى 1327 وتضمن المبحث الثاني تولي فيليب السادس الحكم واثره على العلاقات الفرنسية الانكليزية 1327-1340، أمّا المبحث الثالث فجاء بعنوان الحروب والاتفاقات وأثرها على العلاقات الفرنسية الانكليزية، أمّا الخاتمة فقد أشرت فيها إلى أهم النتائج التي توصلت إليها هذه الدراسة.

Abstract This essay analyzes Ibn Qayyim al-Jawziyya’s (d. 751/1350) teaching about the legal options open to a woman who converts to Islam while married to a Jewish or Christian husband. I argue that Ibn al-Qayyim’s preferred position is unusual for the eighth/fourteenth century in which he wrote, although it may derive from Ibn Taymiyya’s (d. 728/ 1328) teaching on the subject. In order to contextualize Ibn al-Qayyim’s view, I summarize the variety of approaches to single-spouse conversion that dominated in the first century AH, and the broad consensus on the topic that developed after this. Although female conversion to Islam has received some attention in historical studies, there has been less focus on the legal discourse surrounding this question. The essay seeks to contribute to this discussion.

On the Zalavár Charters of Saint Stephen The paper studies the circumstances of the creation and the philological attributes of the two Zalavár charters of King Saint Stephen and also introduces the history of the Abbey of Zalavár. The Zalavár charters dated 1019 and 1024 are two of the charters of Saint Stephen that are considered to be forged. The two charters (of the altogether six forged charters of Saint Stephen) studied here are part of the same charter group both historically and linguistically as the Pécsvárad and Bakonybél charters. Due to their uncertain chronological status, the charters may preserve multiple chronological layers both from the perspective of historical onomastics and linguistics. The charters are dated as follows: +1019 [beginning of the 14th century]/+1328/1347/1370 and +1024 [middle of the 14th century]/+1339/1350. The paper provides the information necessary for the specific linguistic analysis of charters with an abundant Hungarian language corpus (the 1019 charter includes 68 remnants and the 1024 document 38).

AbstractStudies of Christian-Muslim polemics often disregard medieval Mediterranean Muslim contributions to the analysis of the biblical tradition. An early golden era of Muslim-Christian engagement in Baghdad is replaced by a decline in the Middle Ages which is only to be reversed with the advent of modernity. In this article, I contend that Ibn Taymiyya (d. 728/1328) and Ibn Qayyim al-Jawziyya (d. 751/1350) critically engage the biblical tradition based on their backgrounds as hadith scholars. Both question whether the Bible was accurately narrated by pointing to perceived gaps in its transmission. Similarly, drawing on theological underpinnings of hadith, they make an analogy between the Disciples of Jesus and the Companions of Muhammad. Just as the Disciples spread the message of Christ, the Companions disseminated the message of Muhammad. Nevertheless, even though the Disciples and Companions were favored by God and spread their Prophet’s teachings, they were not divinely protected messengers (rusul) and could have erred in transmitting the message.

Salafism has been evaluated at various stages in the historical process. The view that the Salafī approach includes Muslims, especially the first three generations, is generally accepted. Here Aḥmad b. Muḥammad b. Ḥanbal (died 241/855), the muḥaddiths, in which he was included, lead. Salafism, on the other hand, is a method of thought that systematized with Ibn Taymiyya (d. 728/1328) and Ibn Qayyim al-Jawziyya (d. 751/1350), who said that they followed this first Salafī generation. Later, in the 18th century, Muḥammad b. ʿAbd al-Wahhāb (d. 1202/1792) Salafism came to the fore again. Since the 19th century, the efforts made for Islam and Muslims to return to their essence, stand up and progress, have been named as Neo-salafism. One of those who positioned itself in Salafism is Jihādī Salafism, which consists of many groups among itself. Jihādī Salafism has been criticized in terms of accepting violence as a method, especially attributing Muslims to takfīr and shirk and to impose their own truth on others and has led to the questioning of the nature of Salafism's lines. With these attitudes, they have come to a situation that will damage both the general belief structure of Muslims and the tolerance, well-being, notification and invitation method of Islam.

A Fourier transform infrared spectroscopic method has been developed to analyze protein secondary structure by employing the amide III spectral region (1350–1200 cm−1)· Benefits of using the amide III region have been shown to be substantial. The interference from the water vibration (∼1640 cm−1) in the amide I region can be avoided when one is using the amide III band; furthermore, the amide III region also presents a more characterized spectral feature which provides easily resolved and better defined bands for quantitative analysis. Estimates of secondary structure are accomplished with the use of Fourier self-deconvolution, second derivatization, and curve-fitting on original protein spectra. The secondary structure frequency windows (α-helix, 1328–1289 cm−1; unordered, 1288–1256 cm−1; and β-sheets, 1255–1224 cm−1) have been obtained, and estimates of secondary structural contents are consistent with X-ray crystallography data for model proteins and parallel results obtained with the use of the amide I region. We have further applied the analysis to the structural change of calsequestrin upon Ca2+ binding. Treatment of calsequestrin with 1 mM Ca2+ results in the formation of crystalline aggregates accompanied by a 10% increase in α-helical structure, which is consistent with previous results obtained by Raman spectroscopy. Thus the amide III region of protein IR spectra appears to be a valuable tool in estimating individual protein secondary structural contents.

In the Middle Ages, Christian Georgia and Western Europe were united in the fight against the Muslim East. On the one hand, Georgia, pressed by Muslims, sought assistance in Western European countries, whereas Christian Europe also considered Georgia an ally against the Islamic East. The object of my interest is the letter written by George V the Brilliant (1314-1346) to the King of France - Philip VI Valois (1328-1350) in which George the Brilliant agrees to participate in the Crusade campaign. The fact discussed in the letter is the initiative of Phillip de Valois regarding organising the Crusade with the participation of European kings and aristocracy against Muslims and, specifically, against the Egyptian sultan Mohammed An-Nasir (1229-1340). Having studied this important document (a letter by George V) I decided to research the historical context of the period, specifically, to explore the significance of the Crusade campaign initiated by Philippe de Valois. What was it caused by, when was it planned, why, by whom, and who took part in this venture and how was it being prepared, and more importantly, to explain a very interesting, although a lesser known issue to Georgian historiography: Why did the King of France decide to involve Georgia in this venture and why did Western European countries become interested in Georgia specifically during the period of late Crusades. And, finally, what was the Georgian interest in this campaign. In order to find answers to these questions and having studied the European sources and scholarly literature regarding the issue, I have tried to explain the reasons for the participation of the parties and their reasons for their expectations.

The McClean group of uranium deposits consists of elongate pods of high-grade uranium mineralization (width = ~ 15–40 m) tightly confined to within ±40 m of the basal unconformity. Uraninite–coffinite–sulphide/arsenide–chlorite–siderite mineralization at McClean is surrounded by a muscovite/illite ± haematite hydrothermal alteration halo,which can contain coffinite–pararammelsbergite (NiAs2) – muscovite/illite nodules. Ten laser probe 40Ar/39Ar dates, two of which are step-heat runs showing good plateaus, and 10 conventional K – Ar dates for this material show a distribution with asharp beginning at ~ 1320 Ma, a marked peak in the 1250–1200 Ma class interval, and a tail to dates as young as 1002 ± 33 (1σ) Ma. These determinations are in complete agreement with direct (U–Pb and Sm–Nd) dates on uraninite at the Midwest (e.g., 1328 ± 9 and 1110 ± 28 Ma), Key Lake (e.g., 1350 ± 4 and 1281 ± 6 Ma), and Collins Bay B deposits(e.g., 1281 ± 80 Ma). Since estimated depositional ages for the Athabasca sedimentary sequence are in the 1470 ± 15 to1428 ± 15 Ma range, uranium mineralization and associated hydrothermal alteration started ~ 100–150 Ma after Athabasca sedimentation, a result consistent with fluid-inclusion data, which indicate that mineralization took place at ~ 160–220 °C beneath ~ 3000 m of cover at a relatively advanced stage in the evolution of the basin. It is suggested that the similar initiation dates for uranium mineralization might reflect a widespread faulting event that affected the eastern part of the basin. A muscovite/illite closure temperature calculated from a measured argon diffusion activation energy of 36 ± 4 kcal/mol(1 kcal = 4.1868 kJ) indicates that the base of the Athabasca Basin in the McClean area has not been disturbed by temperatures greater than ~ 140 °C for 1.1–1.0 Ga. It is suggested that mineralization ceased when fracture permeability had been sealed by crystallization of secondary minerals. The duration of mineralization may have been ~ 150 Ma, a relatively long time interval not unreasonable for the base of a sedimentary basin.Secondary illites interstitial to quartz grains from the HLM1 stratigraphic borehole give 40Ar/39Ar ages of 1459 ± 4, 1341 ± 4, and 1113 ± 11 Ma, indicating that formation of diagenetic sheet silicates predated uranium mineralization. Recrystallization or formation of sheet silicates in relict sedimentary layers and in subunconformity altered basement referred to as "regolith" started at approximately the same time, since dates of 1484 ± 55 Ma (sedimentary layer), 1482 ± 49 Ma (regolith), and 1453 ± 49 Ma (regolith) have been obtained. Resetting of interstitial, sedimentary layer, and regolith sheet-silicate dates continued to ages of, for example, 1113 ± 11 Ma (interstitial) and 1038 ± 55 Ma (sedimentary layer), which exactly coincide with the youngest ages obtained for the alteration halo associated with mineralization.The youngest date obtained is a 40Ar/39Ar plateau age of 673 ± 3 Ma. The sample (2045-517) was obtained from within 2 mm of a concentrated pitchblende nodule and may have been disturbed in some way by its proximity to uranium.

Bu makalenin konusu, 18. yüzyılın ortalarında, o zamanlar Osmanlı Devleti yönetiminde olan Arabistan’ın Necd bölgesinde, Muhammed bin Abdülvehhâb’ın (öl. 1792) önderliğinde ortaya çıkan ve günümüzde Suûd Devleti’nin resmi mezhebi olan Vehhâbîlik hareketidir. Genel olarak Hanbelî ekolüne dayanan bu hareketin oluşumunda İbn Teymiyye (öl. 728/1328) ve İbn Kayyım el-Cevziyye (öl. 751/1350) gibi âlimlerin, selefin saf inancına dönme anlayışı oldukça etkili olmuştur. İbn Abdülvehhâb temel olarak tevhidi odak noktası yapmış, özellikle şirk ve bid‘at konularında oldukça katı görüşler ortaya koymuştur. İbn Abdülvehhâb görüşlerini yayarken, çeşitli bid‘atlarla bozulmuş dini temizleyerek aslına döndürme ve ihya etme iddiasında olduğunu savunmuştur. Fakat onun başlattığı bu hareketin Osmanlı karşıtı bir isyana dönüşmesi ve süreç içerisinde özelikle İngilizlerle kurulan ve günümüzde hala süren yakın ilişkilerin varlığı çeşitli tartışmaları beraberinde getirmiştir. Ayrıca Batılı birçok seyyah ve diplomatın bu hareketi “reformist”, “İslam Protestanları” gibi sempatik kavramlarla tanımlaması ve bu harekete tarihi süreç içerisinde verdikleri destekler tartışmaları derinleştirmiştir. Dolayısıyla dinî ihya iddiası taşıyan bu hareketin salt dini saikle mi yoksa siyasi gaye ile mi ortaya çıktığı hala tartışmalı bir konudur. Ancak ortaya çıkışından sonraki gelişmeler, bu hareketin dini referanslı politik bir hareket olduğunu göstermektedir. Vehhâbîlik temel olarak dindeki bid‘atlara karşı çıkmayı ve peygamber zamanındaki dini hayat tarzına dönüş düşüncesini esas alan fikirlerle ortaya çıkmıştır. Ancak kısa süre sonra Osmanlı Devleti’nin İslam dinini yorumlama ve yaşayış şekline itiraz ederek, kendisine siyasi müttefikler bulmuş ve onlarla birlikte silahlı mücadele yürüterek Osmanlı Devleti’nin Arap yarımadasındaki gücünü kırma gayesi gütmüştür. İbn Abdülvehhâb, bunu yaparken özellikle bid‘at, hurafe ve şirk kavramlarından hareketle katı yorumlar ortaya koymuş ve bunu kabul etmeyen kimselerin şirke düştüğünü, dinden çıktığını, dolayısıyla böyle kimselerin can ve mallarının helal olduğunu iddia etmiştir. Vehhâbîlik kendi görüşlerini kabul ettirmek için baskı, şiddet ve silahı bir yöntem olarak benimsemiştir. Yöntemindeki katılık nedeniyle ilk başlarda fazla taraftar bulamayan İbn Abdülvehhâb kendisine siyasi destek aramaya başlamış ve ilk önce Uyeyne emiri Osman’ı ikna etmiştir. Ancak gelen tepkiler üzerine kısa süre içeresinde bu desteği kaybetmiş ve bulunduğu bölgeden sürülmüştür. Bunun üzerine Riyad yakınlarındaki Dir‘iye kasabasına gelen İbn Abdülvehhâb, 1744 yılında oranın emiri Muhammed bin Suûd’u ikna ederek onunla tarihte Dir‘iye sözleşmesi olarak bilinen bir anlaşma yapmıştır. Böylece aradığı siyasi ve askeri desteği bulmuş olan Vehhâbîler, kısa süre içeresinde Osmanlı Devleti’nin İslam dinini yorumlama ve yaşayış şekline itiraz ederek isyana giriştiler. Vehhâbîlerin bu isyanı Osmanlı’nın dini ve siyasi bütünlüğünü bozmuş, Türk düşmanlığını içeren Arap milliyetçiliğinin doğuşunda etkili olmuş ve Osmanlı Devleti’nin yıkılışını hızlandırmıştır. Bu durum 400 yıl Türk hâkimiyetinde kalmış olan Hicaz bölgesinin tamamen ayrılması sonucunu doğurmuştur. Ortaya çıktığı andan bu yana şiddet ve baskı yoluyla etkisini sürekli artıran Vehhâbîlik etkili olduğu bölgelerde dinî, sosyal ve siyasi alanlarda çeşitli değişimlere neden olmuştur. Halen etkisini İslam dünyasının değişik yerlerinde devam ettirmektedir. Günümüzde Suûd Devleti’nin resmî ideolojisi durumundadır. Vehhâbîlik uzun süredir Suûdi Arabistan Devleti’nin her türlü desteği ile İslam coğrafyasında yayılmaya çalışılmaktadır. Suûdi Arabistan prensi Muhammed bin Selman, Batının talebiyle Vehhâbîliği yaymaya çalıştıklarını ifade etmiştir. Bu durum Vehhâbîliğin ağırlıklı olarak politik bir hareket olduğunun göstergesidir. Bunun sonucunda İslam dünyasının çeşitli yerlerinde Vehhâbî etkisi görülmeye başlamış ve buna bağlı olarak yeni dini hareketler oluşmuştur. Bu hareketlerden bazıları terörü, silahı ve şiddeti yöntem olarak benimseyen radikal dini gruplardır. Son dönemlerde gerek Amerika önderliğindeki Batılı güçlerin çeşitli bahanelerle Müslüman coğrafya üzerine yapmış oldukları acımasız saldırı ve işgaller, gerekse İslam dünyasının kendi içerisindeki gelişmeler, Selefi-Vehhâbî düşünce içinde eskiden beri var olan ayrışmaları derinleştirmiştir. Bunun sonucu olarak günümüzde Selefiliğin, Suûdi Selefilik, Cihadi Selefilik ve Tekfirci Selefilik olarak isimlendirilen üç biçimi ortaya çıkmıştır. Bu çalışma kendilerini Selefilik ekseninde değerlendiren Vehhâbîliğin ortaya çıkışı, teşekkül süreci ve günümüzdeki durumunu ele almaktadır.

Thesis (Ph.D.)--Boston University PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you.<br>Fourteenth-century France witnessed the re-emergence of an old political crime: lese majesty. Embraced by the Parlement of Paris more than by kings, it re-emerged at a time ofdynastic change and continual warfare. The lese majesty ofthe fourteenth century extended beyond simple treason or rebellion to encompass multiple offenses, including armed robbery and manslaughter. An examination of lese majesty in the context of late- medieval France finds that it reflected contemporary political and judicial theories, joining ideas of sovereignty and criminality by way of the common good and justice. These connections were largely the product ofthe Parlement ofParis negotiating its own interpretation o f and adherence to the performance o f sovereign justice. The dissertation, which examines the use of lese majesty by the Parlement of Paris during the reign of Philip VI Valois (r. 1328-1350), explores the relationships between the high judicial court, the king, other jurisdictions, and disputants; as well as the relationships between theories of crime, law, and sovereignty. Prosecuting lese majesty was an expression of a judicial culture that prized the ideals of justice and due process. Concentrating on those cases of lese majesty tried before Parlement, using the criminal and civil registers of Parlement housed in the Archives Nationales in Paris, the research engages with lese majesty as a category of crime utilized in the daily practice of trials and judgments. Through better understanding lese majesty, we gain a clearer picture of how sovereignty was conceptualized, articulated, and enacted at a transitional moment in French history.

Le bailli d’Amiens, sous Philippe VI (1328-1350), intervenait fréquemment dans les principautés du Nord de la France que sont les comtés d’Artois, de Ponthieu et de Flandre. L’étendue de son ressort, ainsi que son emplacement stratégique, en firent une sentinelle du gouvernement central et un ardent défenseur des droits du roi. Agissant parfois avec trop de zèle, entrant ce faisant en conflit avec les juridictions urbaines, d’Église et seigneuriales, cet officier royal constituait un lien important entre les justiciables de sa circonscription et l’autorité royale des actes et lettres de laquelle il devait veiller à la transmission et l’exécution. De son côté, la cour du roi sembla approuver le travail du bailli, n’intervenant que rarement en réaction aux excès commis par ce dernier et confirmant l’essentiel des sentences du bailli jugées en appel.<br>The bailiff of Amiens, under Philip VI (1328-1350), frequently intervened in the principalities of northern France that are the counties of Artois, Ponthieu and Flanders. The extent of its jurisdiction, and its strategic location made him a sentinel of the central government and a staunch advocate of the king’s rights. Sometimes acting too zealously, thereby entering into conflict with urban jurisdictions, and stately church, this royal officer was an important link between citizens of his district and the royal authority of the acts and letters which he had to ensure transmission and execution. For its part, the king's court seemed to endorse the work of the bailiff, intervening only rarely in response to the excesses committed by the latter and confirming the main awards of the Bailiff considered on appeal.<br>Carte du bailliage en fichier complémentaire.