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ayfa Khātūn, Regent Queen and Architectural Patron
Abstract
Examines the patronage of Ayyubid women of the court and highlights the patronage of the notable regent queen Dayfa Khatun (r. 1237-1244). Her two most important buildings, Khanqah (Sufi convent) al-Farafra and Madrasa al-Firdaws, signal her patronage of Sufis, in particular women Sufis, and her support for Sufi transcendental piety as an alternative to Shi’i rituals, which were quite prevalent in Aleppo at the time.
... The reference to her son in the mosque inscription would, therefore, have underscored Sayyida Mushtaq's elevated status in the court. The inclusion in architectural inscriptions of the names of men-husbands, fathers, or sons-through whom female patrons claimed the authority to build is also a feature of later female patronage elsewhere in Islamic lands, and was likely a practice with pre-Islamic roots, a point to which I will return below.83 The last female patron for which there is some material evidence during al-Ḥakam II's reign is Ṣubḥ, his favorite concubine and the mother of his young heir Hishām, who ascended the throne as a boy in 976.84 ...
This article traces the role of female patrons of architecture in thirteenth- and early fourteenth-century Anatolia. At the center stands Ma¯hbari¯ Kha¯tu¯n, the mother of the Seljuk Sultan Ghiya¯th al-Di¯n Kaykhusraw II (R 1237-46). During the rule of her son, Ma¯hbari¯ Kha¯tu¯n was active as a patron of architecture, building most notably the Huand Hatun complex in Kayseri in 1238, and several caravanserais. The foundation inscriptions of these monuments, and the funerary inscription on Ma¯hbari¯ Kha¯tu¯n's cenotaph in the Huand Hatun mausoleum present the founder both as the mother of the sultan, and as a pious Muslim woman. The insistence on Ma¯hbari¯ Kha¯tu¯n's position as the sultan's mother points to her activity in a later stage of life, after the dead of her husband, 'Ala¯' al-Di¯n Kayquba¯d (R 1220-37), when her status was akin to that of the valide sultan in later Ottoman practice. This article compares Ma¯hbari¯ Kha¯tu¯n to other known female patrons, active in Anatolia during Seljuk and Ilkhanid rule, who are mostly recorded in their foundation inscriptions. Thus, the importance of these inscriptions as sources to trace patrons who are marginal in the chronicles and hagiographies of the time, as is the case for female members of the Seljuk court, clearly emerges.
Se denomina ?siervos y afines? a una serie de individuos cuyo rasgo com?n es su dependencia personal y directa de otra persona. Las cualidades de esa dependencia no son f?ciles de definir, y menos los vocablos con que se expresan. Los objetos de estudio de este trabajo son seres humanos cuyo car?cter de abd o mawl? est? expresamente documentado por las fuentes empleadas; as? como otros que aparecen con calificativos de significado quiz?s menos claro y evidente: as?r, fat?,g ulam ys. an?a, y aquellos cuyas vinculaciones vienen dadas por sus nasabs, sus nisbas o bien de forma indirecta, mediante la referencia a su sayyid. Se establece, en la medida de lo posible, el significado de unas y otras nomenclaturas y el papel de sus portadores. El espacio y el periodo cronol?gico escogidos son al-Andalus y la ?poca de ejercicio efectivo del poder por la dinast?a Omeya, es decir, de 711 a 1013, aunque las fuentes empleadas tienen una cronolog?a m?s estrecha dentro de ese marco. Esas fuentes son las inscripciones constructivas. Entiendo por ?inscripci?n constructiva? todo material escrito desplazando masa de su soporte y cuyo texto hace referencia a un edificio o parte de un edificio, sus autores o sus mecenas.We define ?serfs and related characters? as a series of people whose shared feature was a personal and direct dependence on someone else. The characteristics of that dependence are not easy to define, and even less so are the terms they are explained with. The subject at hand in this work are human beings whose abd or mawl? nature is specifically documented by the sources used, as well as others that appear with expressions that may be less clear or obvious: as?r, fat?,g ulam ys. an?a, and those whose links are given by their nasabs, their nisbas or indirectly, referring to their sayyid. As far as is possible, the meaning of some or other nomenclatures and the role of their bearers is established. The chronological period and place chosen is al-Andalus and the epoch of the effective wielding of power by the Umayyad dynasty, that is, from 711 to 1013, although the sources used have a narrower chronology within this framework. These sources are the building inscriptions, understanding by ?building inscriptions? any written material displacing the mass from its support and whose text refers to a building or part of a building, its builders or its patrons.
The ʿAbbasid harem was at the center of several important studies, particular attention was given to the political activity and networking of notable women, mothers, sisters and wives of caliphs. Similarly, the charity activity and endowments of different ʿAbbasid ladies was studied and compared to male charity activity. Nonetheless, these activities (political networking and endowments) had implications hitherto not addressed; medical services are a case in point. This paper examines several medical choices and medical endowment made by ʿAbbasid ladies between the 8th–10th centuries. The paper will explore the implications these activities had for the transmission and appropriation of Galenic medicine in the early Abbasid period. In particular the paper will discuss the dedication of a medical book to Shujaʿ, the mother of Mutawwakil.
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