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In this collection of articles George Makdisi is, to start with, concerned with the growth, topography and local history of Baghdad. This is of interest in itself, as a study of one of the principal urban centres of the medieval world, but it also has a broader significance. For Baghdad, as the seat of the Abbasid caliphate and the centre of government, represents a microcosm of much of the Islamic world at that time: the rivalries between different rulers and their ministers and the conflicts between secular and religious authorities find their reflection in the physical structure of the city and in the writings of those who lived there. This theme of authority and power is then developed further in the second set of articles, concerned in particular with the relations between Caliph and Sultan after the arrival of the Seljuks.
In this collection of articles George Makdisi is, to start with, concerned with the growth, topography and local history of Baghdad. This is of interest in itself, as a study of one of the principal urban centres of the medieval world, but it also has a broader significance. For Baghdad, as the seat of the Abbasid caliphate and the centre of government, represents a microcosm of much of the Islamic world at that time: the rivalries between different rulers and their ministers and the conflicts between secular and religious authorities find their reflection in the physical structure of the city and in the writings of those who lived there. This theme of authority and power is then developed further in the second set of articles, concerned in particular with the relations between Caliph and Sultan after the arrival of the Seljuks.
Addresses the social significance of orthodox Islam during the medieval period in Baghdad.
This thesis presents a study of the social history of the group of eleventh-cent ury Sunni religious scholars, the 'ulama', of Baghdad in the period of the trans ition to the madrasa system of education. Before dealing with the 'ulama' themse lves, we shall describe the political, social, and cultural millieu of the eleve nth-century Baghdad and its position as a major center of religious scholarship. Trends and patterns of migration are central to the discussion of the growth of the city's scholarly community in the period we are studying. The second chapte r begins with a description of the international network of religious scholarshi p and education, followed by a study of the role of the eleventh-century Baghdad i 'ulama' as participants in this network. We shall search for their geographica l origins, travels, school affiliation, fields of study, and the methods they ap plied in the process of the transmission of Muslim learning. After dealing with the scholarly networks in terms of chains of transmitters, the third chapter stu dies the networks of masters and disciples as social networks. The relationship between a master and a disciple, criteria of admission of students into the stud y-circles and for the choice of masters among the 'ulama', are major topics in t he study of the scholarly community of the period before the rise and spread of the madrasa. The subsequent two chapters revolve around the transition to the ma drasa system of education. We shall see that though the informal system of schol arly communication and association continued, the establishment and endowment of madrasas did have significant social implications. The emphasis will be on the trend towards the professionalization of the 'ulama', as a life career for those educated in the madrasas of Baghdad. The last chapter deals with the 'ulama' as social actors, within the larger political and social setting. We shall ask why and in what ways their commitments and activities, which made them a definable coherent group, influenced other sectors of the society.
This book examines the political and social activities of Sufis in Baghdad in the period 1000-1258. It argues that Sufis played an important role in creating a public sphere that existed between ordinary subjects and the government. Drawing on Arabic sources and secondary literature, it explores the role of Sufis and their institutions including their ribats or lodge houses, from the use of Sufis as political ambassadors to their role in redistributing charity to the poor. The book reveals the role of Sufism in structuring a wide range of social and political arrangements in this period. It also reveals the role of ordinary, non-elite actors who, by taking part in Sufi-affiliated religious or professional associations, were able take part in public life in late-Abbasid Baghdad.
In Baghdad: City of Peace, City of Blood, celebrated young travelwriter-historian Justin Marozzi gives us a many-layered history of one of the world's truly great cities - both its spectacular golden ages and its terrible disasters 'Justin Marozzi is the most brilliant of the new generation of travelwriter-historians' - Sunday Telegraph Over thirteen centuries, Baghdad has enjoyed both cultural and commercial pre-eminence, boasting artistic and intellectual sophistication and an economy once the envy of the world. It was here, in the time of the Caliphs, that the Thousand and One Nights were set. Yet it has also been a city of great hardships, beset by epidemics, famines, floods, and numerous foreign invasions which have brought terrible bloodshed. This is the history of its storytellers and its tyrants, of its philosophers and conquerors. Here, in the first new history of Baghdad in nearly 80 years, Justin Marozzi brings to life the whole tumultuous history of what was once the greatest capital on earth. Justin Marozzi is a Councillor of the Royal Geographic Society and a Senior Research Fellow at Buckingham University. He has broadcast for BBC Radio Four, and regularly contributes to a wide range of publications, including the Financial Times, for which he has worked in Iraq, Afghanistan and Darfur. His previous books include the bestselling Tamerlane: Sword of Islam, a Sunday Telegraph Book of the Year (2004), and The Man Who Invented History: Travels with Herodotus.
Baghdād: From its Beginnings to the 14th Century offers an exhaustive handbook that covers all possible themes connected to the history of this urban complex in Iraq, from its origins rooted in late antique Mesopotamia up to the aftermath of the Mongol invasion in 1258. Against the common perception of a city founded 762 in a vacuum, which, after experiencing a heyday in a mythical “golden age” under the early ʿAbbāsids, entered since 900 a long period of decline that ended with a complete collapse by savage people from the East in 1258, the volume emphasizes the continuity of Baghdād’s urban life, and shows how it was marked by its destiny as caliphal seat and cultural hub. Contributors Mehmetcan Akpınar, Nuha Alshaar, Pavel Basharin, David Bennett, Michal Biran, Richard W. Bulliet, Kirill Dmitriev, Desmond Durkin-Meisterernst, Hend Gilli-Elewy, Beatrice Gruendler, Sebastian Günther, Olof Heilo, Damien Janos, Christopher Melchert, Michael Morony, Bernard O’Kane, Klaus Oschema, Letizia Osti, Parvaneh Pourshariati, Vanessa van Renterghem, Jens Scheiner, Angela Schottenhammer, Y. Zvi Stampfer, Johannes Thomann, Isabel Toral.
Within the field of Islamic Studies, scientific research of Muslim theology is a comparatively young discipline. Much progress has been achieved over the past decades with respect both to discoveries of new materials and to scholarly approaches to the field. The Oxford Handbook of Islamic Theology provides a comprehensive and authoritative survey of the current state of the field. It provides a variegated picture of the state of the art and at the same time suggests new directions for future research. Part One covers the various strands of Islamic theology during the formative and early middle periods, rational as well as scripturalist. To demonstrate the continuous interaction among the various theological strands and its repercussions (during the formative and early middle period and beyond), Part Two offers a number of case studies. These focus on specific theological issues that have developed through the dilemmatic and often polemical interactions between the different theological schools and thinkers. Part Three covers Islamic theology during the later middle and early modern periods. One of the characteristics of this period is the growing amalgamation of theology with philosophy (Peripatetic and Illuminationist) and mysticism. Part Four addresses the impact of political and social developments on theology through a number of case studies: the famous mi?na instituted by al-Ma'mun (r. 189/813-218/833) as well as the mihna to which Ibn 'Aqil (d. 769/1367) was subjected; the religious policy of the Almohads; as well as the shifting interpretations throughout history (particularly during Mamluk and Ottoman times) of the relation between Ash'arism and Maturidism that were often motivated by political motives. Part Five considers Islamic theological thought from the end of the early modern and during the modern period.