XXX Международный конгресс ИИСАА. 19–21 июня 2019 г. Т. 1

Секция II 114 XXX Международный Конгресс по источниковедению и историографии стран Азии и Африки (d. 465/1072), Abu ’l-Hasan al-Sirjani (d. ca 470/1077), andAbu ’l-‘Uthman al-Jullabi al-Hujwiri (d. between 465/1072 and 469/1077). These early Sufi authorities stress: 1) an intimate link between dhawq and the Sufi practices of dhikr and sama‘ ; 2) the close association of dhawq with ecstatic states and transports experienced by Sufi mystics: wajd and tawajud. In sum, dhawq and related terms (e. g., sukr ; shurb / shirb ; riyy ) mentioned by early Sufi teachers are meant to convey psychological (primarily ecstatic) states experienced by Sufis in their quest for intimacy with God, God’s presence and God’s pleasure. The somatic and emotive connotations of these states are obvious and undeniable, at least for an outsider. The concept of dhawq undergoes a profound redefinition at the hands of the Iberi- an-Arab mystic Ibn al-‘Arabi (d. 638/1240). It reflects a metaphysical turn in Sufism that had produced what al-Ghazali, Lisan al-Din b. al-Khatib, and Ibn Khaldun have aptly described for us as the “Sufism of the philosophers” ( tasawwuf al-falasifa ). With Ibn al-‘Arabi, dhawq becomes a superior way of knowing God and making sense of the multilayered universe. As a result, the originally psychological/emotive state of a mystic seeking intimacy with God is subtly but inexorably transposed onto the metaphysical plane inspired by the Avicennan cosmology that, in turn, is inspired by Neoplatonic philosophy. Sufism becomes an existential philosophy or philosophy of existence par excellence. Alexander S. Matveev (FAAS, St Petersburg University, St Petersburg) Political Situation in the Middle East on the Eve of the Crusades and the Outcome of the First Crusade The Crusades were a phenomenon of the paramount importance for Western Europe, however, they had a great impact on the Middle East as well. On the one hand, the Crusades were a part of the much longer fighting for the hegemony in the Mediterranean, in particular for the control over the international sea-trade, between the Italian Trading cities (initially, Bari andAmalfi, later, Genoa, Pisa andVenice) and theMuslims. Despite of a twisting course of events, rising of the alliances and counter- alliances betweenArabs, Byzantines, Popes, Italian cities and European nobility, the main trend remained the same: gradual forcing the Arabs out of the Mediterranean Sea and, subsequently, from the Mediterranean market. The first stage of this struggle was completed on the very eve of the Crusades, in 1087, when joint forces of the Italian cities (Pisa, Genoa, Rome andAmalfi) under a papal legate, defeated the Zirid emir of Mahdia in Tunisia, the main naval force of the MuslimWest. As a result, the Italians finally secured their control over the Western Mediterranean and received commercial rights and privileges in Mahdia and other Zirid cities. This pattern was followed, though on a much wider scale, by the Crusades. Thus, the role of Italian trading cities and their leaders (such as Archbishop Daimbert of Pisa, participant of