Studies in the History and Culture of the Middle East – serie

The articles in this volume are dedicated to Professor Ahmad Mahdavi Damghani for the breadth and depth of his interests and his influence on those interests. They attest to the fact that his fervor and rigorously surgical attention to detail have found fertile ground in a wide variety of disciplines, including (among others) Persian literature and philology; Islamic history and historiography; Arabic literature and philology; and Islamic philosophy and jurisprudence. The volume has brought together some of the most respected scholars in the fields of Islamic studies and Islamic literatures, all his prior students, to contribute with articles that touch on the fields Professor Mahdavi Damghani has so permanently touched with his astonishing scholarship and attention to detail.

The modern sense of “Greater Khorasan” today corresponds to a territory which not only comprises the region in the east of Iran but also, beyond Iranian frontiers, a part of Afghanistan and Turkmenistan. In the past this entity was simply defined as Khorasan.In the Sassanid era Khorasan defined the “Eastern lands”. In the Islamic era this term was again taken up in the same sense it previously enjoyed. The Arab sources of the first centuries all mention the eastern regions under the same toponym, Khorasan.Khorasan was the gateway used by Alexander the Great to go into Bactria and India and, inversely, that through which the Seljuks and Mongols entered Iran. In a diachronic context Khorasan was a transit zone, a passage, a crossroads, which, above all in the medieval period, saw the creation of different commercial routes leading to the north, towards India, to the west and into China. In this framework, archaeological researches will be the guiding principle which will help us to take stock of a material culture which, as its history, is very diversified. They also offer valuable elements on commercial links between the principal towns of Khorasan. This book will provide the opportunity to better know the most recent elements of the principal constitutive sites of this geographical and political entity.

The corpus coranicum eludes familiar categories and resists strict labels. No doubt the threads woven into the fabric are exceptionally textured, varied, and complex. Accordingly, the introductory chapter of this book demonstrates the application of form criticism to the text. Chapter two then presents a form-critical study of the prayer genre. It identifies three productive formulae and addresses distinct social settings and forms associated with them. The third chapter begins by defining the liturgy genre vis-à-vis prayer in the Qurʾān. Drawing a line between the hymn and litany forms, this chapter treats each in turn. Chapter four considers the genre classified as wisdom literature. It identifies sapiential formulae and sheds light on wisdom contexts. The fifth chapter examines the narrative genre writ large. It also surveys narrative blocks of the long saga. The subsequent chapter on the proclamation genre inspects a set of vocative formulae, which occurs in the messenger situation. The concluding chapter looks at the corpus through synchronic and diachronic lenses. In the end, Qurʾānic genres encapsulate the form-critical elements of formulae, forms, and settings, as well as an historical dimension.

The history of Ibadism is still marginalized in Islamic studies, while there has been a significant increase of the available sources from Oman and North Africa. This books provides an overview of the scattered communities that formed the Ibadi archipelago during medieval times. It gives an insight into tribal patterns and power relationships and investigates on the political and social models developed by this school. How did Ibadism justify political dissidence and rebellion and reinterpret the legacy of former Kharijite movements? How did it conceive political collegiality and put this model into practice? How did this minority coexisted and competed with the majority? Switching from the East to the West and from a broad frame of interpretation to local case studies, the volume seeks to better understand the political thought and social patterns that characterized this religious stream. Besides questioning the paradigm of the Imamate, we also explore how stateless societies could be regulated by collective social and religious institutions.

Studies in the History and Culture of the Middle East are published as supplement to Der Islam founded in 1910 by Carl Heinrich Becker, an early practitioner of the modern study of Islam. Following Becker's lead, the mission of the series is the study of past societies of the Middle East, their belief systems, and their underlying social and economic relations, from the Iberian Peninsula to Central Asia, and from the Ukrainian steppes to the highlands of Yemen. Publications in the series draw on the philological groundwork generated by the literary tradition, but in their aim to cover the entire spectrum of the historically oriented humanities and social sciences, also utilize textual sources as well as archival, material, and archaeological evidence. Beginning with volume 28, SME continues the series "Studien zur Geschichte und Kultur des islamischen Orients (STIO)".

This book deals with a prominent literary element of the Koran, the “counter-discourse”, the citations of opposing voices. This feature of the Koranic text has been neglected in earlier scholarship although it is connected to the larger question of the religious milieu in which the Koran emerged. Accordingly, the topic is of considerable importance to our understanding of Islamic origins.

Modern scholarship has not given Edirne the attention it deserves regarding its significance as one of the capitals of the Ottoman Empire. This edited volume offers a reinterpretation of Edirne’s history from Early Ottoman times to recent periods of the Turkish Republic. Presently, disconnections and discontinuities introduced by the transition from empire to nation state still characterize the image of the city and the historiography about it. In contrast, this volume examines how the city engages in the forming, deflecting and creative appropriation of its heritage, a process that has turned Edirne into a UNESCO heritage hotspot. A closer historical analysis demonstrates the dissonances and contradictions that these different interpretations and uses of heritage produce. From the beginning, Edirne was shaped by its connectivity and relationality to other places, above all to Istanbul. This perspective is employed at many different levels, e.g., with regard to its population, institutions, architecture, infrastructures and popular culture, but also regarding the imaginations Edirne triggered. In sum, this multi-disciplinary volume boosts urban history beyond Istanbul and offers new insight into Ottoman and Turkish connectivities from the vantage point of certain key moments of Edirne’s history.

Was it mere encyclopedism that motivated Fakhr al-Dīn al-Rāzī (d.1210), one of the most influential Islamic theologians of the twelfth century, to theorize on astral magic – or was there a deeper purpose? One of his earliest works was The Hidden Secret (‘al-Sirr al-Maktūm’), a magisterial study of the ‘craft’ which harnessed spiritual discipline and natural philosophy to establish noetic connection with the celestial souls to work wonders here on earth. The initiate’s preceptor is a personal celestial spirit, ‘the perfect nature’ which represents the ontological origin of his soul. This volume will be the first study of The Hidden Secret and its theory of astral magic, which synthesized the naturalistic account of prophethood constructed by Avicenna (d.1037), with the perfect nature doctrine as conceived by Abū’l-Barakāt (d.1165). Shedding light on one of the most complex thinkers of the post-Avicennan period, it will show how al-Rāzī’s early theorizing on the craft contributed to his formulation of prophethood with which his career culminated. Representing the nexus between philosophy, theology and magic, it will be of interest to all those interested in Islamic intellectual history and occultism.

Transregional and regional elites of various backgrounds were essential for the integration of diverse regions into the early Islamic Empire, from Central Asia to North Africa. This volume is an important contribution to the conceptualization of the largest empire of Late Antiquity. While previous studies used Iraq as the paradigm for the entire empire, this volume looks at diverse regions instead. After a theoretical introduction to the concept of ‘elites’ in an early Islamic context, the papers focus on elite structures and networks within selected regions of the Empire (Transoxiana, Khurāsān, Armenia, Fārs, Iraq, al-Jazīra, Syria, Egypt, and Ifrīqiya). The papers analyze elite groups across social, religious, geographical, and professional boundaries. Although each region appears unique at first glance, based on their heterogeneous surviving sources, its physical geography, and its indigenous population and elites, the studies show that they shared certain patterns of governance and interaction, and that this was an important factor for the success of the largest empire of Late Antiquity.

How could an empire stretching from the Hindukush to the Atlantic be governed for about 300 years, from ca. 650 to the 950s? How far did the geographic, political, economic, and linguistic reach of the Islamic Empire extend within and beyond the societies that it governed? Based on case studies on various regions inside and outside the empire proper, the authors pursue these questions by challenging the perception of an empire entailing the military and administrative control over these vast regions. They investigate the reach of Arabic as the imperial language, Sunni Islam as the imperial religion, and the reaction of communities that resisted religious integration, such as Muslim Ibāḍīs, or the Zoroastrians. The Empire’s reach into the provinces is largely a question of negotiation between these provinces and the center. It integrates societies and is limited by local rebellion. Emphasis is given to Daylam, Ṭabaristān, the Jazīra, and to the economic integration of regions beyond political control. ‘The Reach of the Empire’ sheds light on the complex ways of the functioning of the early Islamic Empire. It underlines its various layers of government, its impacts on different communities and their place within the empire.

The corpus coranicum eludes familiar categories and resists strict labels. No doubt the threads woven into the fabric are exceptionally textured, varied, and complex. Accordingly, the introductory chapter of this book demonstrates the application of form criticism to the text. Chapter two then presents a form-critical study of the prayer genre. It identifies three productive formulae and addresses distinct social settings and forms associated with them. The third chapter begins by defining the liturgy genre vis-à-vis prayer in the Qurʾān. Drawing a line between the hymn and litany forms, this chapter treats each in turn. Chapter four considers the genre classified as wisdom literature. It identifies sapiential formulae and sheds light on wisdom contexts. The fifth chapter examines the narrative genre writ large. It also surveys narrative blocks of the long saga. The subsequent chapter on the proclamation genre inspects a set of vocative formulae, which occurs in the messenger situation. The concluding chapter looks at the corpus through synchronic and diachronic lenses. In the end, Qurʾānic genres encapsulate the form-critical elements of formulae, forms, and settings, as well as an historical dimension.

The earliest development of Arabic historical writing remains shrouded in uncertainty until the 9th century CE, when our first extant texts were composed. This book demonstrates a new method, termed riwāya-cum-matn, which allows us to identify citation-markers that securely indicate the quotation of earlier Arabic historical works, proto-books first circulated in the eighth century. As a case study it reconstructs, with an edition and translation, around half of an annalistic history written by al-Layth b. Saʿd in the 740s. In doing so it shows that annalistic history-writing, comparable to contemporary Syriac or Greek models, was a part of the first development of Arabic historiography in the Marwanid period, providing a chronological framework for more ambitious later Abbasid history-writing. Reconstructing the original production-contexts and larger narrative frames of now-atomised quotations not only lets us judge their likely accuracy, but to consider the political and social relations underpinning the first production of authoritative historical knowledge in Islam. It also enables us to assess how Abbasid compilers combined and augmented the base texts from which they constructed their histories.

This is a pioneering book about the impact that knowledge produced in the Maghrib (Islamic North Africa and al-Andalus = Muslim Iberia) had on the rest of the Islamic world. It presents results achieved in the Research Project "Local contexts and global dynamics: al-Andalus and the Maghrib in the Islamic East (AMOI)", funded by the Spanish Ministry of Science, Innovation and Universities (FFI2016-78878-R AEI/FEDER, UE) and directed by Maribel Fierro and Mayte Penelas. The book contains 18 contributions written by senior and junior scholars from different institutions all over the world. It is divided into five sections dealing with how knowledge produced in the Maghrib was integrated in the Mashriq starting with the emergence and construction of the concept 'Maghrib' (sections 1 and 2); how travel allowed the reception in the Maghrib of knowledge produced in the Mashriq but also the transmission of locally produced knowledge outside the Maghrib, and the different ways in which such transmission took place (sections 3 and 4), and how the Maghribis who stayed or settled in the Mashriq manifested their identity (section 5). The book will be of interest not only for those whose research concentrates on the Maghrib but more generally for those who want to understand the complex and shifting dynamics between 'centres' and 'peripheries' as regards intellectual production and circulation.

This is a monograph about the medieval Jewish community of the Mediterranean port city of Alexandria. Through deep analyses of contemporary historical sources, mostly documents from the Cairo Geniza, life stories, conducts and practices of private people are revealed. When put together these private biographies convey a social portrait of an elite group which ruled over the local community, but was part of a supra communal network.

Seventh and eighth-century papyri, inscriptions, and coins constitute the main evidence for the rise of Arabic as a hegemonic language emerging from the complex fabric of Graeco-Roman-Iranian Late Antiquity. This volume examines these sources in order to gauge the social ecology of Arabic writing within the broader late antique continuum. Starting from the functional interplay of Arabic with other languages in multilingual archives as well as the mediality of practices of public Arabic writing, the study correlates the rise of Arabic as an imperial language to social interactions: the negotiation between the Arab-Muslim imperial elite and non-Arabicized regional elites of the early Islamic empire. Using layout, formulae and technical terminology to trace common patterns and disruptions across sources from the Atlantic to Central Asia, the volume illuminates the distinctive formal varieties of official Umayyad and early Abbasid imperial documents compared to informal Arabic writings as well as to neighboring scribal traditions in other languages. The volume connects documentary practices to broader imperial policies, opening an unprecedented window into the strategies of governance that lay at the core of the early Islamic empire.

Studies in the History and Culture of the Middle East are published as supplement to Der Islam founded in 1910 by Carl Heinrich Becker, an early practitioner of the modern study of Islam. Following Becker's lead, the mission of the series is the study of past societies of the Middle East, their belief systems, and their underlying social and economic relations, from the Iberian Peninsula to Central Asia, and from the Ukrainian steppes to the highlands of Yemen. Publications in the series draw on the philological groundwork generated by the literary tradition, but in their aim to cover the entire spectrum of the historically oriented humanities and social sciences, also utilize textual sources as well as archival, material, and archaeological evidence. Beginning with volume 28, SME continues the series "Studien zur Geschichte und Kultur des islamischen Orients (STIO)".

The book re-examines the religious thought and receptions of the Syrian poet Abū l-ʿAlāʾ al-Maʿarrī (d.1057) and one of his best known works - Luzūm mā lā yalzam (The Self-Imposed Unnecessity), a collection of poems, which, although widely studied, needs a thorough re-evaluation regarding matters of (un)belief. Given the contradictory nature of al-Maʿarrī’s oeuvre and Luzūm in particular, there have been two major trends in assessing al-Maʿarrī’s religious thought in modern scholarship. One presented al-Maʿarrī as an unbeliever and a freethinker arguing that through contradictions, he practiced taqīya, i.e., dissimulation in order to avoid persecution. The other, often apologetically, presented al-Maʿarrī as a sincere Muslim. This study proposes that the notion of ambivalence is a more appropriate analytical tool to apply to the reading of Luzūm, specifically in matters of belief. This ambivalence is directly conditioned by the historical and intellectual circumstances al-Maʿarrī lived in and he intentionally left it unsolved and intense as a robust stance against claims of certainty. Going beyond reductive interpretations, the notion of ambivalence allows for an integrative paradigm in dealing with contradictions and dissonance.

Concepts such as influence, imitation, emulation, transmission or plagiarism are transcendental to cultural history and the subject of universal debate. They are not mere labels imposed by modern historiography on ancient texts, nor are they the result of a later interpretation of ways of transmitting and teaching, but are concepts defined and discussed internally, within all cultures, since time immemorial, which have yielded very diverse results. In the case of culture, or better Arab-Islamic cultures, we could analyze and discuss endlessly numerous terms that refer to concepts related to the multiple ways of perceiving the Other, receiving his knowledge and producing new knowledge. The purpose of this book evolves around these concepts, and it aims to become part of a very long tradition of studies on this subject that is essential to the understanding of the processes of reception and creation. The authors analyze them in depth through the use of examples that are based on the well-known idea that societies in different regions did not remain isolated and indifferent to the literary, religious or scientific creations that were developed in other territories and moreover that the flow of ideas did not always occur in only one direction. Contacts, both voluntary and involuntary, are never incidental or marginal, but are rather the true engine of the evolution of knowledge and creation. It can also be stated that it has been the awareness of the existence of multidimensional cultural relations which has allowed modern historiography on Arab cultures to evolve and be enriched in recent decades.

In Creation and Contemplation, Julien Decharneux explores the connections between the cosmology of the Qur’ān and various cosmological traditions of Late Antiquity, with a focus on Syriac Christianity. The first part of the book studies how, in exhorting its audience to contemplate the world, the Qur’ān carries on a tradition of natural contemplation that had developed throughout Late Antiquity in the Christian world. In this regard, the analysis suggests particularly striking connections with the mystical and ascetic literature of the Church of the East, which was in effervescence at the time of the emergence of Islam. The second part argues that the Qur’ānic cosmological discourse is built so as to serve the overarching theological message of the text, namely God’s absolute unity. Despite the allusive, and sometimes obscure, way in which the Qur’ān talks about the world’s coming into being and its maintenance in existence, the text betrays its authors’ acquaintance with cosmological debates of Late Antiquity. In studying the Qur’ān through the prism of Late Antiquity, this book contributes to our understanding of the emergence of Islam and its relationship with other religious traditions of the time. Winner of the 2022 Marie-Antoinette Van Huele Prize and the 2023 Richard Kreglinger Prize (both Faculty of Philosophy and Social Sciences, Free University of Brussels.

Historical studies on the practice of Islamic law (sharīʿa) tend to focus on practice in a Sunni setting during the Mamluk or Ottoman periods. This book decenters Sunni and Mamluk and Ottoman normativity by investigating the practice of sharīʿa in a Twelver Shiʿi Persian-speaking milieu, in early modern Iran between the sixteenth to twentieth centuries. Drawing on documentary evidence and narrative sources, it reconstructs who the practitioners of Islamic law were, how they authenticated, annulled, and archived legal documents, and how they intervened in the resolution of disputes over religious endowments (waqf). The study demonstrates that following Iran's conversion to Twelver Shiʿism under the Safavids, the dominance of Uṣūlī Shiʿi legal theory, which conferred judicial authority on scholars recognized as Shiʿi jurists (mujathids), affected both the practitioners of Islamic law and the procedures of sharīʿa court practice in Iran. Shiʿi jurists in Iran, as a result, would come to exercise by the end of the nineteenth century a judicial monopoly over valid sharīʿa court practice thus laying the foundation for Ayatollah Khomeini's extension, during the Iranian revolution, of the authority of the Shiʿi jurist over political affairs.

Seventh and eighth-century papyri, inscriptions, and coins constitute the main evidence for the rise of Arabic as a hegemonic language emerging from the complex fabric of Graeco-Roman-Iranian Late Antiquity. This volume examines these sources in order to gauge the social ecology of Arabic writing within the broader late antique continuum. Starting from the functional interplay of Arabic with other languages in multilingual archives as well as the mediality of practices of public Arabic writing, the study correlates the rise of Arabic as an imperial language to social interactions: the negotiation between the Arab-Muslim imperial elite and non-Arabicized regional elites of the early Islamic empire. Using layout, formulae and technical terminology to trace common patterns and disruptions across sources from the Atlantic to Central Asia, the volume illuminates the distinctive formal varieties of official Umayyad and early Abbasid imperial documents compared to informal Arabic writings as well as to neighboring scribal traditions in other languages. The volume connects documentary practices to broader imperial policies, opening an unprecedented window into the strategies of governance that lay at the core of the early Islamic empire.