XXXI Международный конгресс ИИСАА. 23–25 июня 2021 г. Т. 1

32 XXXI Международный Конгресс по источниковедению и историографии стран Азии и Африки Секция II This paper investigates the personal motive behind the Tantawi’s travel to Russia and evaluates it in a broader political context. It argues that Tuhfat al-adhkiya’ should be interpreted in the Ottoman-Egyptian context. Moreover, this travelogue needs to be analyzed within the genre of travel writing, being aware of its limitations and advantages. Taking these into account, the article meticulously compares Tantawi’s travelogue with Tahtawi’s account in order to grasp the intellectual perspectives of two contemporary Egyptian Azhari scholars. It also uncovers their isolated and incomplete standpoints which distort the broader picture of that world. Besides, this paper argues that both travelers did not scrutinize the developments in Russia and France as a whole. They insistently focus on technological and military improvements by isolating them from other factors. So, they emphasize the industrial and scientific developments in a positive manner. This perspective underlines inevitably the western rational-scientific tendencies and implies that this is the only way which has to be held to reach modern-civilized category of humanity. Jacoby Tim (Global Development Institute, Humanitarian and Conflict Response Institute, University of Manchester, United Kingdom) Islam and the Islamic State’s Magazine, Dabiq Since the emergence of the Islamic State, considerable debate has arisen over the relationship (or lack of therein) between its ideological discourse and broader Islamic exegeses and learning. This paper aims to connect these wider discussions to its self-defined ideological standpoint as set out in its magazine, Dabiq. All 15 of these, published between June 2014 and July 2016, amounting to more than 900 pages, are examined to assess their authors’ (1) analysis of the Qur’an (2) use of classical scholarship and (3) engagement with contemporary readings of Islam. Named after the eponymous town in Syria mentioned by the prophet as a location for an eschatological battle between the best of Muslims and the worst of disbelievers, the first issue of Dabiq appeared in July 2014, the week after the Islamic State (ad-Dawlah al-Islamiyah — or simply ad-Dawlah to its citizens) captured the country’s largest oilfield (Weiss and Hassan, 2015: xi). It was accompanied by the announcement that it had re-established the khilafah with the intention of returning Muslims’ ‘dignity, might, rights, and leadership’ (Issue 1: 7). Continuing for another two years during ad-Dawlah’s expansion and consolidation (before being re-titled Rumiyah in September 2016), 14 more editions followed in Spanish, German, Russian as well as English, constituting a corpus of 942 pages and over 400,000 words (summarized in Table One). A number of analyses of its content have now appeared. Some commentators, such as Celine Marie Novenario (2016), have, for instance, compared Dabiq to other militant magazines, while Brandon Colas (2017) and Haroro Ingram (2016) have considered respectively how it fosters its various