#yarghu

[yarghuart]

Trying something new with a BOTW fanart. Sadly I didn't like the result very much i.i

[yarghuart]

Some doodles

[yarghuart]

The dragon that brings the sun wakes up from its slumber!

[yarghuart]

Just a merchant happy to see a customer!

[yarghuart]

Link from the new zelda

I love the games of the legend of zelda, and I love the art and the characters of Breath of the wild.

So i did this sketch before sleep.

[if-you-fan-a-fire]

"There were many aspects of the törä that conflicted with and even contradicted Islamic practices. Chief among these was the yarghu court, the court of investigation or military tribunal through which the törä was enforced. The yarghu violated the fundamental norms of Islamic judicial procedure in that the accused was presumed guilty rather than innocent, and testimony was not based on the use of impartial, certified witnesses. As an ad hoc court of investigation, the yarghu resembled a kangaroo court more than it did a court of law, and Islamic jurists disapproved of the indiscriminate use of torture, wholesale confiscation of property, and summary execution that marked its proceedings. Another important area in which Turko-Mongolian customary law conflicted with the Sharia concerned dietary practices. Since the yasa prohibited the differentiation between ritual purity and impurity as well the ritual slaughter of animals by shedding their blood, it contradicted Islamic prescriptions regarding the consumption of certain kinds of foods and the manner in which animals were killed for food.

The tensions that existed between Turko-Mongolian custom and Islamic law during Temür’s time can be traced back at least to the period of Mongol rule in Iran and Central Asia. In fact, the problematic relationship of the yasa to the Sharia was, in the opinion of Beatrice Manz, one of the great “open questions” that were debated through- out Mongol and post-Mongol history. Since the two socio-religious systems were essentially incompatible, many aspects of the Chinggisid yasa, in its Timurid elaboration, simply continued to coexist alongside the Islamic customs that ruling members of the dynasty espoused in order to cater to their sedentary Muslim subjects.

Muslim jurists and members of the religious intelligentsia were, however, unanimous in calling for the abrogation of the törä and its complete substitution by Islamic law. Without differenting between the törä and the yasa, the Timurid historian Khvandamir referred to them as “the evil yasa” ( yasa-[ yi ] shum) and “the despicable törä” (törä-i mazmum), and Favlullah b. Ruzbihan Khunji, a leading Sunni theologian of the late fifteenth century, complained that, “The limpid water of the commandments of Islam [had] become sullied by the turbidity of the Chinggisid yasa.”57 Temür’s son and eventual successor, Shahrukh (d. 850/1447), supposedly abrogated the törä and abolished the yarghu tribunal in favour of the Sharia. One of his religious advisers, the Hanafite jurist Jalal al-Dan al-Qayini, even provided a date for the event in a book he wrote for him on the principles of Islamic governance:

His Majesty’s correct thinking on the subject of giving currency to the Sharia and reviving the customs of the Sunna has progressed so far at this time that, in Dhu al-Qada 813 (i.e., February–March 1411), he abolished the yarghu court of investigation and the customs of the törä which had been observed by Turko-Mongolian rulers since ancient times.

Assuming the title padshah-i Islam, and asserting the claim to be caliphal leader of the entire Muslim world, Shahrukh sought to establish Islamic doctrinal uniformity through the construction and endowment of a school of law (madrasa) in the capital city, which would ensure the dominant position of the Hanafite and Shafi'ite juridical interpretations. Shahrukh’s Islamicizing policies... were motivated in large part by the growth of heterodox socioreligious movements, such as the cabalistically inspired Hurufiyya, that posed a serious threat to the political stability of the Timurid state at this early stage of its consolidation. Ibn 'Arabshah, however, expressed scepticism about Shahrukh’s abolition of the törä:

It is said that Shahrukh declared the törä and the Chinggisid regulations (al-qawa'd al-Chingizkhaniyya) null and void, and that he ordered that [his followers] should be governed according to the provisions of the Islamic Sharia.1 But I do not believe this to be true, because for them [the törä] is like the Pure Faith [of Islam] and the most genuine of creeds, and if [Shahrukh] were to assemble [all] his march commanders (muraziba) and his high priests (muwabidha)2 in his fortress, shut the gates, and, looking down upon them from on high, propose anything of the sort, they would all rush for the gates like donkeys.

While Ibn 'Arabshah’s sarcastic overstatement needs to be tempered in the light of Shahrukh’s Islamicizing policies, it points not only to the perception on the part of the Muslim religious establishment of the cultural importance of the törä for the military elite on whom Shahrukh was dependent for the maintenance of his rule, but also to the fact that, despite the wishful thinking of Muslim theologians writing for Shahrukh, the törä was far from being abrogated in the Timurid realm.

But the sources also provide evidence of accommodations that were made over time, not just of Turko-Mongolian custom to prevailing Islamic law, but also of Islamic law to customs to which the Turko-Mongolian elites who dominated Iran and Central Asia were particularly attached. The consumption of horsemeat, which was widespread among all Altaic peoples, was regarded as problematic from the Islamic viewpoint, but it was accommodated by Muslim jurists to Islamic categories of permissibility. The drinking of alcoholic beverages was another sensitive issue, but since fermented mare’s milk (qimiz), had an important ritual function in Turko-Mongolian ceremonial, its consumption was justified by Central Asian jurists. The Timurids, however, drank wine, an indication of the higher degree of their acculturation to Iranian sedentary customs, and many of them were addicted to it. Since it was impossible for Muslim jurists to finnesse its acceptance, the Timurids periodically made public displays of their renunciation of drink and issued edicts prohibiting the consumption of wine and other un-Islamic practices, such as the shaving of beards." - Maria E. Subtelny, Timurids in Transition: Turko-Persian Politics and Acculturation in Medieval Iran (Leiden: Brill, 2007) p. 25-28.