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The authoritative account of Islam's schism that for centuries has shaped events in the Middle East and the Islamic world. In 632, soon after the Prophet Muhammad died, a struggle broke out among his followers as to who would succeed him. Most Muslims argued that the leader of Islam should be elected by the community's elite and rule as Caliph. They would later become the Sunnis. Otherswho would become known as the Shiabelieved that Muhammad had designated his cousin and son-in-law Ali as his successor, and that henceforth Ali's offspring should lead as Imams. This dispute over who should guide Muslims, the Caliph or the Imam, marks the origin of the Sunni-Shii split in Islam. Toby Matthiesen explores this hugely significant division from its origins to the present day. Moving chronologically, his book sheds light on the many ways that it has shaped the Islamic world, outlining how over the centuries Sunnism and Shiism became Islam's two main branches, and how Muslim Empires embraced specific sectarian identities. Focussing on connections between the Indian subcontinent and the Middle East, it reveals how colonial rule and the modern state institutionalised sectarian divisions and at the same time led to pan-Islamic resistance and Sunni and Shii revivalism. It then focuses on the fall-out from the 1979 revolution in Iran and the US-led military intervention in Iraq. As Matthiesen shows, however, though Sunnism and Shiism have had a long and antagonistic history, most Muslims have led lives characterised by confessional ambiguity and peaceful co-existence. Tensions arise when sectarian identity becomes linked to politics. Based on a synthesis of decades of scholarship in numerous languages, The Caliph and the Imam will become the standard text for readers looking for a deeper understanding of contemporary sectarian conflict and its historical roots.
Islam's fourth caliph, Ali, can be considered one of the most revered figures in Islamic history. His nearly universal portrayal in Muslim literature as a pious authority obscures centuries of contestation and the eventual rehabilitation of his character. In this book, Nebil Husayn examines the enduring legacy of the nawasib, early Muslims who disliked Ali and his descendants. The nawasib participated in politics and scholarly discussions on religion at least until the ninth century. However, their virtual disappearance in Muslim societies has led many to ignore their existence and the subtle ways in which their views subsequently affected Islamic historiography and theology. By surveying medieval Muslim literature across multiple genres and traditions including the Sunni, Mu'tazili, and Ibadi, Husayn reconstructs the claims and arguments of the nawasib and illuminates the methods that Sunni scholars employed to gradually rehabilitate the image of Ali from a villainous character to a righteous one.
The authoritative account of Islam's schism that for centuries has shaped events in the Middle East and the Islamic world. In 632, soon after the Prophet Muhammad died, a struggle broke out among his followers as to who would succeed him. Most Muslims argued that the leader of Islam should be elected by the community's elite and rule as Caliph. They would later become the Sunnis. Others--who would become known as the Shia--believed that Muhammad had designated his cousin and son-in-law Ali as his successor, and that henceforth Ali's offspring should lead as Imams. This dispute over who should guide Muslims, the Caliph or the Imam, marks the origin of the Sunni-Shii split in Islam. Toby Matthiesen explores this hugely significant division from its origins to the present day. Moving chronologically, his book sheds light on the many ways that it has shaped the Islamic world, outlining how over the centuries Sunnism and Shiism became Islam's two main branches, and how Muslim Empires embraced specific sectarian identities. Focussing on connections between the Indian subcontinent and the Middle East, it reveals how colonial rule and the modern state institutionalised sectarian divisions and at the same time led to pan-Islamic resistance and Sunni and Shii revivalism. It then focuses on the fall-out from the 1979 revolution in Iran and the US-led military intervention in Iraq. As Matthiesen shows, however, though Sunnism and Shiism have had a long and antagonistic history, most Muslims have led lives characterised by confessional ambiguity and peaceful co-existence. Tensions arise when sectarian identity becomes linked to politics. Based on a synthesis of decades of scholarship in numerous languages, The Caliph and the Imam will become the standard text for readers looking for a deeper understanding of contemporary sectarian conflict and its historical roots.
How Christian leaders adapted the governmental practices and political thought of their Muslim rulers in the Abbasid caliphate The Imam of the Christians examines how Christian leaders adopted and adapted the political practices and ideas of their Muslim rulers between 750 and 850 in the Abbasid caliphate in the Jazira (modern eastern Turkey and northern Syria). Focusing on the writings of Dionysius of Tel-Mahre, the patriarch of the Jacobite church, Philip Wood describes how this encounter produced an Islamicate Christianity that differed from the Christianities of Byzantium and western Europe in far more than just theology. In doing so, Wood opens a new window on the world of early Islam and Muslims’ interactions with other religious communities. Wood shows how Dionysius and other Christian clerics, by forging close ties with Muslim elites, were able to command greater power over their coreligionists, such as the right to issue canons regulating the lives of lay people, gather tithes, and use state troops to arrest opponents. In his writings, Dionysius advertises his ease in the courts of ʿAbd Allah ibn Tahir in Raqqa and the caliph al-Ma’mun in Baghdad, presenting himself as an effective advocate for the interests of his fellow Christians because of his knowledge of Arabic and his ability to redeploy Islamic ideas to his own advantage. Strikingly, Dionysius even claims that, like al-Ma’mun, he is an imam since he leads his people in prayer and rules them by popular consent. A wide-ranging examination of Middle Eastern Christian life during a critical period in the development of Islam, The Imam of the Christians is also a case study of the surprising workings of cultural and religious adaptation.
The Caliph’s Splendor is a revelation: a history of a civilization we barely know that had a profound effect on our own culture. While the West declined following the collapse of the Roman Empire, a new Arab civilization arose to the east, reaching an early peak in Baghdad under the caliph Harun al-Rashid. Harun is the legendary caliph of The Thousand and One Nights, but his actual court was nearly as magnificent as the fictional one. In The Caliph’s Splendor, Benson Bobrick eloquently tells the little-known and remarkable story of Harun’s rise to power and his rivalries with the neighboring Byzantines and the new Frankish kingdom under the leadership of Charlemagne. When Harun came to power, Islam stretched from the Atlantic to India. The Islamic empire was the mightiest on earth and the largest ever seen. Although Islam spread largely through war, its cultural achievements were immense. Harun’s court at Baghdad outshone the independent Islamic emirate in Spain and all the courts of Europe, for that matter. In Baghdad, great works from Greece and Rome were preserved and studied, and new learning enhanced civilization. Over the following centuries Arab and Persian civilizations made a lasting impact on the West in astronomy, geometry, algebra (an Arabic word), medicine, and chemistry, among other fields of science. The alchemy (another Arabic word) of the Middle Ages originated with the Arabs. From engineering to jewelry to fashion to weaponry, Arab influences would shape life in the West, as they did in the fields of law, music, and literature. But for centuries Arabs and Byzantines contended fiercely on land and sea. Bobrick tells how Harun defeated attempts by the Byzantines to advance into Asia at his expense. He contemplated an alliance with the much weaker Charlemagne in order to contain the Byzantines, and in time Arabs and Byzantines reached an accommodation that permitted both to prosper. Harun’s caliphate would weaken from within as his two sons quarreled and formed factions; eventually Arabs would give way to Turks in the Islamic empire. Empires rise, weaken, and fall, but during its golden age, the caliphate of Baghdad made a permanent contribution to civilization, as Benson Bobrick so splendidly reminds us.
A political theorist teases out the century-old ideological transformation at the heart of contemporary discourse in Muslim nations undergoing political change. The Arab Spring precipitated a crisis in political Islam. In Egypt Islamists have been crushed. In Turkey they have descended into authoritarianism. In Tunisia they govern but without the label of “political Islam.” Andrew March explores how, before this crisis, Islamists developed a unique theory of popular sovereignty, one that promised to determine the future of democracy in the Middle East. This began with the claim of divine sovereignty, the demand to restore the sharīʿa in modern societies. But prominent theorists of political Islam also advanced another principle, the Quranic notion that God’s authority on earth rests not with sultans or with scholars’ interpretation of written law but with the entirety of the Muslim people, the umma. Drawing on this argument, utopian theorists such as Abū’l-Aʿlā Mawdūdī and Sayyid Quṭb released into the intellectual bloodstream the doctrine of the caliphate of man: while God is sovereign, He has appointed the multitude of believers as His vicegerent. The Caliphate of Man argues that the doctrine of the universal human caliphate underpins a specific democratic theory, a kind of Islamic republic of virtue in which the people have authority over the government and religious leaders. But is this an ideal regime destined to survive only as theory?
This book is an examination of the traditions and legends concerning early Islam’s first and most infamous heretic, the Yemenite Jew known as ʿAbd Allāh ibn Sabaʾ. Tracing the evolution and transformation of the many stories and narratives about Ibn Sabaʾ as adapted by Sunnī and Shīʿī scholars alike, this work attempts for the first time to give a comprehensive account of the formation of the image of Ibn Sabaʾ as the quintessential heretic of Islam’s early years. It also offers a new interpretation of the historical importance and beliefs of Ibn Sabaʾ and those early Shīʿa reviled as his followers, the Sabaʾīya. The end result is a revolutionary, new portrait of Shīʿite origins and early Islamic sectarianism.
This study examines how religious authority was distributed in early Islam. It argues the case that, as in Shi'ism, it was concentrated in the head of state, rather than dispersed among learned laymen as in Sunnism. Originally the caliph was both head of state and ultimate source of religious law; the Sunni pattern represents the outcome of a conflict between the caliph and early scholars who, as spokesmen of the community, assumed religious leadership for themselves. Many Islamicists have assumed the Shi'ite concept of the imamate to be a deviant development. In contrast, this book argues that it is an archaism preserving the concept of religious authority with which all Muslims began.
The reign of the founder of Cairo, the fourth Fatimid Imam-caliph al-Mu'izz li-Din Allah (341-365/953-975), marks a watershed in the transformation of the Fatimid state from a regional North African dynasty to an expansive Mediterranean empire. It was also under al- Mu'izz that articulations of the supreme authority of the Fatimid Ismaili imamate were written and disseminated across various regions of Fatimid influence. The writings of Idris 'Imad al-Din (d. 872/1468) provide a distinctive presentation of the Fatimid imamate from the perspective of the Ismaili da'wa itself. as the chief d'ai of the Yemeni Tayyib Ismailis, Idris composed his monumental "Uyun al-akhbar wa funun al-athar' as a record of the Ismaili imamate from its inception to his own time. in doing so, Idris drew upon the rich repertoire of Ismaili and non-Ismaili sources that had been part of the corpus of the Fatimid literary tradition, many of which have subsequently been lost due to the vagaries of time and circumstance. As the only surviving medieval Ismaili work documenting the history of the Fatimid dynasty, the "Uy-un al-akhbar' is among its principal primary sources. This book provides the first annotated English translation of the extensive chapter on al-Mu'izz in the "Uy-un', which remains a vital yet relatively unknown Ismaili source. The introduction to this work not only outlines the salient features of al-Mu'izz's reign but also examines Idris' purpose and approach to historical writing. In providing an insider's account of the reign of one of the most influential rulers of the medieval Muslim world, this work will be of particular interest to students of Ismaili history and thought, medieval Mediterranean history and Muslim historiography.
In the United States and Europe, the word "caliphate" has conjured historically romantic and increasingly pernicious associations. Yet the caliphate's significance in Islamic history and Muslim culture remains poorly understood. This book explores the myriad meanings of the caliphate for Muslims around the world through the analytical lens of two key moments of loss in the thirteenth and twentieth centuries. Through extensive primary-source research, Mona Hassan explores the rich constellation of interpretations created by religious scholars, historians, musicians, statesmen, poets, and intellectuals. Hassan fills a scholarly gap regarding Muslim reactions to the destruction of the Abbasid caliphate in Baghdad in 1258 and challenges the notion that the Mongol onslaught signaled an end to the critical engagement of Muslim jurists and intellectuals with the idea of an Islamic caliphate. She also situates Muslim responses to the dramatic abolition of the Ottoman caliphate in 1924 as part of a longer trajectory of transregional cultural memory, revealing commonalities and differences in how modern Muslims have creatively interpreted and reinterpreted their heritage. Hassan examines how poignant memories of the lost caliphate have been evoked in Muslim culture, law, and politics, similar to the losses and repercussions experienced by other religious communities, including the destruction of the Second Temple for Jews and the fall of Rome for Christians. A global history, Longing for the Lost Caliphate delves into why the caliphate has been so important to Muslims in vastly different eras and places.