scholarly journals Abu Muslim in Cultural Memory of the Dagestan Muslims

2019 ◽  
Vol 15 (3) ◽  
pp. 81-110
Author(s):  
V. O. Bobrovnikov
Keyword(s):  
Middle Ages ◽  
Cultural Memory ◽  
Eighth Century ◽  
Oral Traditions ◽  
Religious Leader ◽  
The Caucasus ◽  
Islamic Period ◽  
Islamic Studies ◽  
Early Islamic Period ◽  
Early Islamic

The article investigates cultural memory of a very long islamization happened in the Caucasus from the 7th through the beginning of the 19th centuries as it was reflected in the cult of Muslim saints, namely in the case of sheikh Abu Muslim who is believed to have converted Caucasus highlanders into Islam in the early Islamic period. His name appears in countless chronicles and memorials. The sheikh, his relatives and companions are credited with dozens of shrines. The study is based on the texts of Arabiclanguage chronicles and commemorative notes (tawarikh), compared with the data of epigraphy and field materials of the author he collected mainly inDagestan. After the works of Russian classics in Islamic studies from Kazembek to Bartold and M.-S. Saidov nobody confuses this hero of Caucasus Islamization with the famous religious leader from Khurasan who helped the ‘Abbasids to seize power in the Caliphate in the middle of the eighth century and was never to theCaucasus. However, as the author argues, one should not deny his existence and therefore reject his cult as an odd historical mistake. A comparative analysis of the chronicles, memorials, and oral traditions devoted to his deeds suggests that different Islamic missionaries of foreign and local origin fused in the figure of Abu Muslim. A study of his cult in terms of cultural memory allows answering a number of important research questions concerning main stages and actors of Islamization in the Caucasusho operated in the region under study from the Middle Ages through the modern times, its social and cultural background as well as changing directions and networks.

The Sultan and the Defiant Prince in Hunting Competition: Questions of Legitimacy in Hunting Episodes of Tabaristān

2015 ◽  
pp. 141-152
Author(s):  
Miklós Sárközy
Keyword(s):  
Caspian Sea ◽  
Eighth Century ◽  
Seventh Century ◽  
The Caspian Sea ◽  
Northern Iran ◽  
Islamic Period ◽  
Mountainous Regions ◽  
Early Islamic Period ◽  
Early Islamic

The provinces of Northern Iran, the region south of the Caspian Sea, had a particular role in the Arab conquest of Iran. Their geographical isolation, mountainous regions, steamy and often intolerable sub-Mediterranean climate and thick forests caused many difficulties for the early Muslim conquerors in the seventh century ad. The ʿAbbāsid empire could only penetrate into the mountains of Ṭabaristān and the valleys of Māzandarān in the second half of the eighth century. In this chapter, I analyse some legends concerning the early Islamic period of the central provinces of the Caspian regions Ṭabaristān and Māzandarān. On the basis of some of the evidence, it seems that these stories could be linked with the myths of the last pre-Islamic Iranian empire – that of the Sāsānians.

scholarly journals The Infancy and Development of Hadith in Central Asia

2019 ◽  
Vol 8 (3) ◽  
pp. 4537-4541
Keyword(s):  
Central Asia ◽  
Middle Ages ◽  
13Th Century ◽  
Islamic Period ◽  
Late Middle Ages ◽  
Central Asian ◽  
Arab Muslim ◽  
Asian Cities ◽  
Early Islamic Period ◽  
Early Islamic

This article discusses process of beginnings and development of the Hadith study in Central Asia in the Early Islamic period. The first transmitters of hadith in Mawarannahr were the Arabs who participated in the wars of invasion. Among the first narrators of hadith (isnad) in Central Asia, were eyewitnesses the Prophet's life, called as’habs or companions of the Prophet. The second link in the chain of narrators of hadith was represented by at-tabi'in, i.e. followers of the Prophet's companions, who communicated hadith from the words of as’hab. In Mawarannahr, the followers were represented mostly by the ‘Arabs that settled in Marw and settlements in its environs in the second half of the 7th century. The next link in the chain of narrators of hadith is the tubba' at-tabi'in, the apprentice of a follower of the companions of Muhammad the Prophet, many of whom lived in Marw and its environs in the 8th century. Though at the beginning of the 8th century it was mainly the ‘Arabs and their Iranian mawali (pl. of mawla) who narrated hadith, by the mid-8th century this science had already been adopted by representatives of the Central Asian peoples. In subsequent centuries, the study of hadith was widespread in Central Asia and it became one of the leading centers of development of ‘Arab-Muslim scholarship and culture. Besides Marw and the other towns of Khurasan, the most important centers of hadith study in the region were Samarqand, Bukhara, Termiz, Nasaf, Kesh, Khwarizm, and Shash. The development of the science of hadith criticism gave impulse to another branch of science—the historical-biographical one. In the 9th century the first collections containing biographies of famous narrators of hadith were compiled. This practice fasted until the late Middle Ages. Written sources give us the biographies of 3,000 transmitters of hadith that lived in different Central Asian cities before the beginning of the 13th century.

Jordan

2019 ◽  
pp. 389-409
Author(s):  
Robert Schick
Keyword(s):  
Fourth Century ◽  
Eighth Century ◽  
Fifth Century ◽  
Occupational History ◽  
Archaeological Investigation ◽  
Scientific Methods ◽  
Islamic Period ◽  
The Past ◽  
Early Islamic Period ◽  
Early Islamic

Well over three hundred sites, including over 150 well-preserved churches, provide abundant archaeological information on Christianity in Jordan. Archaeological investigation over the past hundred years has often focused on revealing architecture and mosaic floors, while careful, improved excavation techniques and use of scientific methods of analysis of finds in recent decades provide insights into anthropological topics, such as occupational history; standards of post-excavation conservation have improved as well. From their origins in the fourth century, material forms of Christianity spread in the fifth century and reached their high point in the sixth and seventh centuries, continuing into the early Islamic period, only to decline in the eighth century and beyond.

scholarly journals Sources on the History of the Berber Tribal Confederation of Ṣanhāja in the Middle Ages: The Issue of Reliability

2021 ◽  
Vol 4 (4) ◽  
pp. 949-965
Author(s):  
Anastasia Stepanova
Keyword(s):  
Middle Ages ◽  
North Africa ◽  
Indigenous Population ◽  
Medieval History ◽  
Historical Process ◽  
Islamic Period ◽  
Historical Authenticity ◽  
History Of ◽  
Early Islamic Period ◽  
Early Islamic

The indigenous population of North Africa was represented by various Berber tribes, most of which belonged to three large genealogical confederations - Ṣanhāja,  Zenāta and Maṣmūda. The question, which the author of the present research examines,  is the origin of the Ṣanhāja tribe, its ethnicity and possible ties with Arab tribes that migrated from territories of modern Yemen in the early Islamic period. This work reveals  a range of problems associated with the authenticity of sources, the availability of copies, authors, translations. The medieval history of the Maghreb and Berber tribes is a  promising, however, still insufficiently studied field for research. Understanding a recon-  struction of the historical process, its features, ambiguity, and methodology in the light of  the undertaken research appears to provide a necessary basis for formation of a correct  approach to the study of sources. This article discusses the issue of historical authenticity  and the genealogy of Ṣanhāja confederation as well as the origin of this ethnonym.

Scribal Repertoires in Egypt from the New Kingdom to the Early Islamic Period

2018 ◽  
Keyword(s):  
Early Modern ◽  
Point Of View ◽  
Late Antique ◽  
Historical Sociolinguistics ◽  
Islamic Period ◽  
The People ◽  
Modern Egypt ◽  
Early Islamic Period ◽  
Early Islamic ◽  
Point Of Departure

This volume deals with the possibility of glimpsing pre-modern and early modern Egyptian scribes, the people who actually produced ancient documents, through the ways in which they organized and wrote those documents. Breaking with the traditional conception of variation in scribal texts as ‘free’ or indicative of ‘corruption’, this volume reconceptualizes scribal variation in pre-modern Egypt from the point of view of contemporary historical sociolinguistics, seeing scribes as agents embedded in particular geographical, temporal, and sociocultural environments. This volume comprises a set of studies of scribal variation, beginning from the well-established domain of scribal variation in pre-modern English as a methodological point of departure, and proceeding to studies of scribal variation spanning thousands of years, from Pharaonic to Late Antique and Islamic Egypt. This volume introduces to Egyptology concepts such as scribal communities, networks, and repertoires, and applies them to a variety of phenomena, including features of lexicon, grammar, orthography, palaeography, layout, and format.

Maritime trade in early Islamic-period glass: New evidence from the Maʻagan Mikhael B shipwreck

2021 ◽  
Vol 37 ◽  
pp. 102903
Author(s):  
Eyal Natan ◽  
Yael Gorin-Rosen ◽  
Agnese Benzonelli ◽  
Deborah Cvikel
Keyword(s):  
Maritime Trade ◽  
Islamic Period ◽  
Early Islamic Period ◽  
New Evidence ◽  
Early Islamic

USE OF THE GALAXY AS A TOOL FOR SPATIAL AND TEMPORAL ORIENTATION DURING THE EARLY ISLAMIC PERIOD AND UP TO THE 15TH CENTURY

2021 ◽  
Vol 31 (1) ◽  
pp. 1-44
Author(s):  
Andreas Eckart
Keyword(s):  
Milky Way ◽  
The Other ◽  
Temporal Orientation ◽  
Islamic Period ◽  
Space And Time ◽  
15Th Century ◽  
Other Hand ◽  
The Galaxy ◽  
Early Islamic Period ◽  
Early Islamic

AbstractWe study to what extent the Milky Way was used as an orientation tool at the beginning of the Islamic period covering the 8th to the 15th century, with a focus on the first half of that era. We compare the texts of three authors from three different periods and give detailed comments on their astronomical and traditional content. The text of al-Marzūqī summarises the information on the Milky Way put forward by the astronomer and geographer ʾAbū Ḥanīfa al-Dīnawarī. The text makes it clear that in some areas the Milky Way could be used as a geographical guide to determine the approximate direction toward a region on Earth or the direction of prayer. In the 15th century, the famous navigator Aḥmad b. Māǧid describes the Milky Way in his nautical instructions. He frequently demonstrates that the Milky Way serves as a guidance aid to find constellations and stars that are useful for precise navigation on land and at sea. On the other hand, Ibn Qutayba quotes in his description of the Milky Way a saying from the famous Bedouin poet Ḏū al-Rumma, which is also mentioned by al-Marzūqī. In this saying the Milky Way is used to indicate the hot summer times in which travelling the desert was particularly difficult. Hence, the Milky Way was useful for orientation in space and time and was used for agricultural and navigational purposes.

Islamic Glass in the Making

2022 ◽  
Author(s):  
Nadine Schibille
Keyword(s):  
Glass Industry ◽  
Large Scale ◽  
Interdisciplinary Approach ◽  
Islamic Period ◽  
Holistic Understanding ◽  
History Of ◽  
Early Islamic Period ◽  
Early Islamic ◽  
Plant Ash ◽  
Islamic Glass

The ancient glass industry changed dramatically towards the end of the first millennium. The Roman glassmaking tradition of mineral soda glass was increasingly supplanted by the use of plant ash as the main fluxing agent at the turn of the ninth century CE. Defining primary production groups of plant ash glass has been a challenge due to the high variability of raw materials and the smaller scale of production. Islamic Glass in the Making advocates a large-scale archaeometric approach to the history of Islamic glassmaking to trace the developments in the production, trade and consumption of vitreous materials between the eighth and twelfth centuries and to separate the norm from the exception. It proposes compositional discriminants to distinguish regional production groups, and provides insights into the organisation of the glass industry and commerce during the early Islamic period. The interdisciplinary approach leads to a holistic understanding of the development of Islamic glass; assemblages from the early Islamic period in Mesopotamia, Central Asia, Egypt, Greater Syria and Iberia are evaluated, and placed in the larger geopolitical context. In doing so, this book fills a gap in the present literature and advances a large-scale approach to the history of Islamic glass.

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