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By van Jo Steenbergen

In Caliphate and Kingship in a Fifteenth-Century Literary background of Muslim management and Pilgrimage Jo van Steenbergen provides a brand new examine, variation and translation of al-Ḏahab al-Masbūk fī Ḏikr guy Ḥağğa min al-Ḫulafāʾ wa-l-Mulūk, a precis historical past of the Muslim pilgrimage to Mecca via al-Maqrīzī (766-845 AH/ca. 1365-1442 CE). characteristically regarded as an invaluable resource for the heritage of the ḥağğ, al-Ḏahab al-Masbūk is re-interpreted the following as a fancy literary building that used to be endowed with assorted meanings. via exact contextualist, narratological, semiotic and codicological analyses Van Steenbergen demonstrates how those meanings have been deeply embedded in early-fifteenth century Egyptian adjustments, how they replaced considerably through the years, and the way they incorporated specific claims approximately authorship and approximately valid and solid Muslim rule.

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29 5 Introducing a Scholar between Late Medieval Cairo, Damascus, and Mecca The scholarly tradition to pursue religious duty and knowledge was certainly what drove the scholar Aḥmad b. ʿAlī l-Maqrīzī (b. 766/c. 1365; d. 26 Ramaḍān 845/7 February 1442) to join on several occasions the Egyptian caravans and to exchange from time to time the intense urban environment of his hometown of Cairo for the remote and much quieter surroundings of Sacred Mecca’s Sanctuary mosque. Just as was true for any other scholar, however, whether 29 Petry (1993): 324.

22 Just as in the ḥaǧǧ season of 850/1447, this closely watched organisation of the main pilgrimage travel could result occasionally—in years of regional political stability and socio-economic prosperity in particular—in the arrival in Mecca of eight to ten different caravans and in the overcrowding of the town’s basic facilities, as is also suggested by al-Saḫāwī for the unusually busy season of 845/1442: [After the arrival of the Cairo caravans], the caravan from Gaza entered [Mecca], followed by the [caravans] from Aleppo, from Damascus, from Karak, from Safad, from Baghdad, and then from with the Turkmen.

Rabbat (2003) (quotes p. 16). Bauden equally refers to “the loss of most of his relatives” as an additional reason for al-Maqrīzī to decide “to retire from public life and to devote himself full-time to his passion for writing history” (Bauden [2014]: 166). 36 chapter 1 and memberships. Al-Maqrīzī’s career was very much confronted with those radical changes, which really started to set in just after his first appointment to the position of muḥtasib in 801/1399, when sultan Barqūq died. At that time dynastic arrangements around Barqūq’s royal household proved strong enough to enable his succession by his young son al-Nāṣir Faraǧ.

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