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Javanmardi is one of those Persian terms that is frequently mentions in discussions of Persian identity, and yet its precise meaning is difficult to comprehend. A number of equivalents have been offered, including chivalry and manliness, and while these terms are not incorrect, javanmardi transcends them. The concept encompasses character traits of generosity, selflessness, hospitality, bravery, courage, honesty, truthfulness and justice--and yet there are occasions when the exact opposite of these is required for one to be a javanmard. At times it would seem that being a javanmard is about knowing and doing the right thing, although this definition, too, falls short of the term's full meaning. The present collection is the product of a three-year project financed by the British Institute of Persian Studies on the theme of "Javanmardi in the Persianate world." The articles in this volume represent the sheer range, influence, and importance that the concept has had in creating and contributing to Persianate identities over the past one hundred and fifty years. The contributions are intentionally broad in scope. Rather than focus, for example, on medieval Sufi manifestations of javanmardi, both medieval and modern studies were encouraged, as were literary, artistic, archaeological, and sociological studies among others. The opening essays examine the concept’s origin in medieval history and legends throughout a geographical background that spans from modern Iran to Turkey, Armenia, and Bosnia, among both Muslim and Christian communities. Subsequent articles explore modern implications of javanmardi within such contexts as sportsmanship, political heroism, gender fluidity, cinematic representations, and the advent of digitalization.
An explanation of the Muslim phenomenon of slave soldiers, concentrating on the period AD 650-850.
The Chronicle of Ibn al-Athir (1160-1233 AD), entitled al-Kamil fi'l-Ta'rikh, is one of the outstanding sources for the history of the mediaeval world. It covers the whole sweep of Islamic history almost up to the death of its author. The years in this part are dominated by the careers of Nur al-Din and Saladin, the champions of the Jihad, sometimes called the 'counter-crusade'.
This work is both an introduction to the genre of classical tafs?r and a detailed study of one of its major architects, al-Tha?lab? (d. 427/1035). The book offers a detailed study of the hermeneutical principles that governed al-Tha?lab?'s approach to the Qur??n, principles which became the norm in later exegetical works. and a detailed study of one of its major architects, al-Thalabi (d. 427/1035). The book offers a detailed study of the hermeneutical principles that governed al-Tha?lab?'s approach to the Qur??n, principles which became the norm in later exegetical works.
The forgotten story of Central Asia's enlightenment—its rise, fall, and enduring legacy In this sweeping and richly illustrated history, S. Frederick Starr tells the fascinating but largely unknown story of Central Asia's medieval enlightenment through the eventful lives and astonishing accomplishments of its greatest minds—remarkable figures who built a bridge to the modern world. Because nearly all of these figures wrote in Arabic, they were long assumed to have been Arabs. In fact, they were from Central Asia—drawn from the Persianate and Turkic peoples of a region that today extends from Kazakhstan southward through Afghanistan, and from the easternmost province of Iran through Xinjiang, China. Lost Enlightenment recounts how, between the years 800 and 1200, Central Asia led the world in trade and economic development, the size and sophistication of its cities, the refinement of its arts, and, above all, in the advancement of knowledge in many fields. Central Asians achieved signal breakthroughs in astronomy, mathematics, geology, medicine, chemistry, music, social science, philosophy, and theology, among other subjects. They gave algebra its name, calculated the earth's diameter with unprecedented precision, wrote the books that later defined European medicine, and penned some of the world's greatest poetry. One scholar, working in Afghanistan, even predicted the existence of North and South America—five centuries before Columbus. Rarely in history has a more impressive group of polymaths appeared at one place and time. No wonder that their writings influenced European culture from the time of St. Thomas Aquinas down to the scientific revolution, and had a similarly deep impact in India and much of Asia. Lost Enlightenment chronicles this forgotten age of achievement, seeks to explain its rise, and explores the competing theories about the cause of its eventual demise. Informed by the latest scholarship yet written in a lively and accessible style, this is a book that will surprise general readers and specialists alike.
The term 'Islamic cities' has been used to refer to cities of the Islamic world, centring on the Middle East. Academic scholarship has tended to link the cities of the Islamic world with Islam as a religion and culture, in an attempt to understand them as a whole in a unified and homogenous way. Examining studies (books, articles, maps, bibliographies) of cities which existed in the Middle East and Central Asia in the period from the rise of Islam to the beginning of the 20th century, this book seeks to examine and compare Islamic cities in their diversity of climate, landscape, population and historical background. Coordinating research undertaken since the nineteenth century, and comparing the historiography of the Maghrib, Mashriq, Turkey, Iran and Central Asia, Islamic Urbanism provides a fresh perspective on issues that have exercised academic concern in urban studies and highlights avenues for future research.
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.
Studying education and learning in the formative period of Islam is not immediately easy, since the sources for this are relatively late and frequently project backwards to the earlier period the assumptions and conditions of their own day. The studies in this volume have been selected for the critical approaches and methods of their authors, and are arranged under five headings: the pedagogical tradition; scholarship and attestation; orality and literacy; authorship and transmission; and libraries. Together with the editor’s introductory essay, they present a broad picture of the beginnings and evolution of education and learning in the Islamic world.