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The Safavid period represents an immensely rich chapter in the history of Iranian architecture. In this discussion of Safavid architecture in the context of its political, social and religious milieu, Kishwar Rizvi gives special consideration to the shrine of Shaykh Safi, built in AD 1334, as an important template for an emergent Safavid taste. Of both regal and religious significance, the shrine's direct relationship to imperial power is unique in Islamic architecture and provides valuable information about the methods of architectural benefaction prevalent in early modern Iran. Rizvi examines the ways in which the transition from a devotional aesthetic to an imperial one represented the young dynasty's imperial aspirations, and affected a wide range of public buildings from mosques to palaces during the early Safavid period and beyond.
Muqarnas is sponsored by The Aga Khan Program for Islamic Architecture at Harvard University and the Massachusetts Institute of Technology, Cambridge, Massachusetts.In Muqarnas articles are being published on all aspects of Islamic visual culture, historical and contemporary, as well as articles dealing with unpublished textual primary sources.
Kishwar Rizvi, drawing on the multifaceted history of the Middle East, offers a richly illustrated analysis of the role of transnational mosques in the construction of contemporary Muslim identity. As Rizvi explains, transnational mosques are structures built through the support of both government sponsorship, whether in the home country or abroad, and diverse transnational networks. By concentrating on mosques--especially those built at the turn of the twenty-first century--as the epitome of Islamic architecture, Rizvi elucidates their significance as sites for both the validation of religious praxis and the construction of national and religious ideologies. Rizvi delineates the transnational religious, political, economic, and architectural networks supporting mosques in Saudi Arabia, Iran, Turkey, and the United Arab Emirates, as well as in countries within their spheres of influence, such as Pakistan, Syria, and Turkmenistan. She discerns how the buildings feature architectural designs that traverse geographic and temporal distances, gesturing to far-flung places and times for inspiration. Digging deeper, however, Rizvi reveals significant diversity among the mosques--whether in a Wahabi-Sunni kingdom, a Shi&8219;i theocratic government, or a republic balancing secularism and moderate Islam--that repudiates representations of Islam as a monolith. Mosques reveal alliances and contests for influence among multinational corporations, nations, and communities of belief, Rizvi shows, and her work demonstrates how the built environment is a critical resource for understanding culture and politics in the contemporary Middle East and the Islamic world.
At the end of the sixteenth century and the turn of the first Islamic millennium, the powerful Mughal emperor Akbar declared himself the most sacred being on earth. The holiest of all saints and above the distinctions of religion, he styled himself as the messiah reborn. Yet the Mughal emperor was not alone in doing so. In this field-changing study, A. Azfar Moin explores why Muslim sovereigns in this period began to imitate the exalted nature of Sufi saints. Uncovering a startling yet widespread phenomenon, he shows how the charismatic pull of sainthood (wilayat)—rather than the draw of religious law (sharia) or holy war (jihad)—inspired a new style of sovereignty in Islam. A work of history richly informed by the anthropology of religion and art, The Millennial Sovereign traces how royal dynastic cults and shrine-centered Sufism came together in the imperial cultures of Timurid Central Asia, Safavid Iran, and Mughal India. By juxtaposing imperial chronicles, paintings, and architecture with theories of sainthood, apocalyptic treatises, and manuals on astrology and magic, Moin uncovers a pattern of Islamic politics shaped by Sufi and millennial motifs. He shows how alchemical symbols and astrological rituals enveloped the body of the monarch, casting him as both spiritual guide and material lord. Ultimately, Moin offers a striking new perspective on the history of Islam and the religious and political developments linking South Asia and Iran in early-modern times.
Based on a thorough examination of buildings, inscriptions, archival documents and hagiographies, this book uncovers the political significance of Bektashi shrines in the Ottoman imperial age. It thus provides a fresh and comprehensive account of the formative process of the Bektashi order, which started out as a network of social groups that took issue with Ottoman imperial policies in the late fifteenth century, was endorsed imperially as part of Bayezid II's (r. 1481-1512) soft power policy, and was kept in check by imperial authorities as the Ottoman approach to the Safavid conflict hardened during the rest of the sixteenth century. This book demonstrates that it was a combination of two collective activities that established the primary parameters of Bektashi culture from the late fifteenth century onwards. One was the writing of Bektashi hagiographies; they linked hitherto distinct social groups (such as wandering dervishes and warriors) with each other through the lives of historical figures who were their patron saints, idols and identity markers (such as the saint Hacı Bektaş and the martyr Seyyid Gazi), while incorporating them into Ottoman history in creative ways. The other one was the architectural remodelling of the saints' shrines. In terms of style, imagery and content, this interrelated literary and architectural output reveals a complicated process of negotiation with the imperial order and its cultural paradigms. Examined in more detail in the book are the shrines of Seyyid Gazi and Hacı Bektaş and associated legends and hagiographies. Though established as independent institutions in medieval Anatolia, they were joined in the emerging Bektashi network under the Ottomans, became its principal centres and underwent radical architectural transformation, mainly under the patronage of raider commanders based in the Balkans. In the process, they thus came to occupy an intermediary socio-political zone between the Ottoman empire and its contestants in the sixteenth century.
The Persianate World: Rethinking a Shared Sphere is among the first books to explore the pre-modern and early modern historical ties among such diverse regions as Anatolia, the Iranian plateau, Central Asia, Western Xinjiang, the Indian subcontinent, and southeast Asia, as well as the circumstances that reoriented these regions and helped break up the Persianate ecumene in modern times. Essays explore the modalities of Persianate culture, the defining features of the Persianate cosmopolis, religious practice and networks, the diffusion of literature across space, subaltern social groups, and the impact of technological advances on language. Taken together, the essays reflect the current scholarship in Persianate studies, and offer pathways for future research.
In recent years, many historians of Islamic mysticism have been grappling in sophisticated ways with the difficulties of essentialism. Reconceptualising the study of Islamic mysticism during an under-researched period of its history, this book examines the relationship between Sufism and society in the Muslim world, from the fall of the Abbasid caliphate to the heyday of the great Ottoman, Mughal and Safavid empires. Treating a heretofore under-researched period in the history of Sufism, this work establishes previously unimagined trajectories for the study of mystical movements as social actors of real historical consequence. Thematically organized, the book includes case studies drawn from the Middle Eastern, Turkic, Persian and South Asian regions by a group of scholars whose collective expertise ranges widely across different historical, geographical, and linguistic landscapes. Chapters theorise why, how, and to what ends we might reconceptualise some of the basic methodologies, assumptions, categories of thought, and interpretative paradigms which have heretofore shaped treatments of Islamic mysticism and its role in the social, cultural and political history of pre-modern Muslim societies. Proposing novel and revisionist treatments of the subject based on the examination of many under-utilized sources, the book draws on a number of disciplinary perspectives and methodological approaches, from art history to religious studies. As such, it will appeal to students and scholars of Middle East studies, religious history, Islamic studies and Sufism.
Based on a thorough examination of buildings, inscriptions, archival documents and hagiographies, this book uncovers the political significance of Bektashi shrines in the Ottoman imperial age. It thus provides a fresh and comprehensive account of the formative process of the Bektashi order, which started out as a network of social groups that took issue with Ottoman imperial policies in the late fifteenth century, was endorsed imperially as part of Bayezid II's (r. 1481-1512) soft power policy, and was kept in check by imperial authorities as the Ottoman approach to the Safavid conflict hardened during the rest of the sixteenth century. This book demonstrates that it was a combination of two collective activities that established the primary parameters of Bektashi culture from the late fifteenth century onwards. One was the writing of Bektashi hagiographies; they linked hitherto distinct social groups (such as wandering dervishes and warriors) with each other through the lives of historical figures who were their patron saints, idols and identity markers (such as the saint Hacı Bektaş and the martyr Seyyid Gazi), while incorporating them into Ottoman history in creative ways. The other one was the architectural remodelling of the saints' shrines. In terms of style, imagery and content, this interrelated literary and architectural output reveals a complicated process of negotiation with the imperial order and its cultural paradigms. Examined in more detail in the book are the shrines of Seyyid Gazi and Hacı Bektaş and associated legends and hagiographies. Though established as independent institutions in medieval Anatolia, they were joined in the emerging Bektashi network under the Ottomans, became its principal centres and underwent radical architectural transformation, mainly under the patronage of raider commanders based in the Balkans. In the process, they thus came to occupy an intermediary socio-political zone between the Ottoman empire and its contestants in the sixteenth century.
I.B.Tauris in association with the Institute of Ismaili Studies The world's 200 million Shi'i Muslims express their faith in a multiplicity of ways, united by reverence for the ahl al-bayt, the family of the Prophet. In embracing a pluralistic ethic, fourteen centuries of Shi'i Islam have given rise to diverse traditions and practices across varied geographic and cultural landscapes. The Shi'i World is a comprehensive work authored by leading scholars from assorted disciplines, to provide a better understanding of how Shi'i communities view themselves and articulate their teachings. The topics range from Shi'i Islam's historical and conceptual foundations, formative figures and intellectual, legal and moral traditions, to its devotional practices, art and architecture, literature, music and cinema, as well as expressions and experiences of modernity. The book thus provides a panoramic perspective of the richly textured narratives that have shaped the social and moral universe of Shi'i Muslims around the globe.This fourth volume in the Muslim Heritage Series will appeal to specialists and general readers alike, as a timely resource on the prevailing complexities not only of the 'Muslim world', but also of the dynamic Shi'i diasporas of Europe and North America.
Since the Shah went into exile and the Islamic Republic was established in 1979 in the wake of the Iranian Revolution, the very idea of monarchy in Iran has been contentious. Yet, as Persian Kingship and Architecture argues, the institution of kingship has historically played a pivotal role in articulating the abstract notion of 'Iran' since antiquity. These ideas surrounding kingship and nation have, in turn, served as a unifying cultural force despite shifting political and religious allegiances. Through analyses of palaces, mausolea, art, architectural decoration and urban design the authors show how architecture was appropriated by different rulers as an integral part of their strategies of legitimising power. They refer to a variety of examples, from the monuments of Persepolis under the Achamenids, the Sassanian palaces at Kish, the Safavid public squares of Isfahan, the Qajar palaces at Shiraz and to the modernisation and urban agendas of the Pahlavis. Drawing on archaeology, ancient, medieval, early and modern architectural history, both Islamic and secular, this book is indispensable for all those interested in Iranian studies and visual culture.