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a While it is true that in the Ottoman textual culture the names Sinan and Yusuf were often used interchangeably for individuals named as Sinan al-Din Yusuf, it is more likely that these Sinan and Yusuf b. ‘Umar al-Sa‘ati are two different individuals, maybe even brothers as the sons of a certain ‘Umar who is referred to in the register sometimes as muwaqqit, sometimes as mwaddin, and sometimes as munaggim. For example, in the relevant entries from the month of du |-higga in the year 916/March 151, Sinan’s name is recorded as the one given 500 aspers on the 25th of that month for the taqwim he presented whereas Yusuf apparently received his customary 500 aspers on the 29th.

Table 13 a While it is true that in the Ottoman textual culture the names Sinan and Yusuf were often used interchangeably for individuals named as Sinan al-Din Yusuf, it is more likely that these Sinan and Yusuf b. ‘Umar al-Sa‘ati are two different individuals, maybe even brothers as the sons of a certain ‘Umar who is referred to in the register sometimes as muwaqqit, sometimes as mwaddin, and sometimes as munaggim. For example, in the relevant entries from the month of du |-higga in the year 916/March 151, Sinan’s name is recorded as the one given 500 aspers on the 25th of that month for the taqwim he presented whereas Yusuf apparently received his customary 500 aspers on the 29th.

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al-Istimatis, the planetary ruhaniyyat are given names which also appear in the Gaya as shown in the table below.®° Despite the personal names and prescribed invocations found in the texts mentioned so far, the ruhdniyyat must be perceived as tools that impel vo- litional forces to facilitate natural The ruhaniyyat are vital agents of t Universal Soul. These must remain processes for the benefit of the operator. he celestial world as multiplications of the distinct from those (supernatural) beings, referred to as jinn and devils, who be seen, [and who] breed and die’; belief in these “fiery” creatures.© belong “to a mysterious world that cannot the author adds that Islamic law sanctions
al-Istimatis, the planetary ruhaniyyat are given names which also appear in the Gaya as shown in the table below.®° Despite the personal names and prescribed invocations found in the texts mentioned so far, the ruhdniyyat must be perceived as tools that impel vo- litional forces to facilitate natural The ruhaniyyat are vital agents of t Universal Soul. These must remain processes for the benefit of the operator. he celestial world as multiplications of the distinct from those (supernatural) beings, referred to as jinn and devils, who be seen, [and who] breed and die’; belief in these “fiery” creatures.© belong “to a mysterious world that cannot the author adds that Islamic law sanctions
From Ibn Arab’s Futahat: three examples of prophetic and lettrist correspondences
From Ibn Arab’s Futahat: three examples of prophetic and lettrist correspondences
From Sams al-ma‘arif: three examples of correspondences for the seven characters
From Sams al-ma‘arif: three examples of correspondences for the seven characters
Identification of the Twenty-eight Lunar Mansions
Identification of the Twenty-eight Lunar Mansions
Associations of the twenty-eight lunar mansions*®
Associations of the twenty-eight lunar mansions*®
The list of court munaggims and other individuals who present taqwims to Sultan Bayezid from 909/1503 to 918/1512.
The list of court munaggims and other individuals who present taqwims to Sultan Bayezid from 909/1503 to 918/1512.
gubart hand of the Koranic text to create a garment whose overall program appears as a single piece of amuletically enhanced armor. Amplified through the presence of the entire text of the Koran, this is a talisman which is made to cover the whole body. Whether that covering was intended to be literal is yet unknown, given the rigid and fragile nature of the textile. Significant questions still remain as to the purpose of and audience for the creation of these objects. As the above foray into a deep analysis of a single object has demonstrated, Islamic talismanic shirts are best studied between the boundaries of book arts, textile arts, amulets, and armor. Designating these objects as talismanic solely through the presence of Koranic text on their surfaces fails to take into full consideration the visual cues which recall the form of the human body, and thus the primary object that they are encoded to protect. thus the primary object that they are encoded to protect.
gubart hand of the Koranic text to create a garment whose overall program appears as a single piece of amuletically enhanced armor. Amplified through the presence of the entire text of the Koran, this is a talisman which is made to cover the whole body. Whether that covering was intended to be literal is yet unknown, given the rigid and fragile nature of the textile. Significant questions still remain as to the purpose of and audience for the creation of these objects. As the above foray into a deep analysis of a single object has demonstrated, Islamic talismanic shirts are best studied between the boundaries of book arts, textile arts, amulets, and armor. Designating these objects as talismanic solely through the presence of Koranic text on their surfaces fails to take into full consideration the visual cues which recall the form of the human body, and thus the primary object that they are encoded to protect. thus the primary object that they are encoded to protect.
Related topics:
Intellectual HistoryOttoman HistoryMaterial Culture StudiesRenaissance StudiesHistory of ScienceMamluk StudiesManuscript StudiesOttoman StudiesIslamic ArtHistory of Astronomy
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