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A study of the identity-formation process that the Christians of Syria-Palestine experienced during Umayyad Caliphate. It approaches this subject by using John of Damascus and his writings on Islam as a case-study. This provides an exhaustive study of the available historical data in order to stimulate some further thought on John of Damascus's theology and legacy from a contextual and intercultural methodology. Such an examination has not yet been pursued in the scholarship of Byzantine Christianity during that era. Proceeding from a centralizing 'context', the monograph revisits John of Damascus's legacy (and the Umayyad Christians' identity-formation of that era) from the perspective of his historical, Islamic-Arabic context, and not from any assumed, mita-narrative, common to contemporary pro-Byzantine theology scholars.
The papers in this first volume of the new Oriental Institute series LAMINE are derived from a conference entitled "Christians, Jews, and Zoroastrians in the Umayyad State," held at the University of Chicago on June 17-18, 2011. The goal of the conference was to address a simple question: Just what role did non-Muslims play in the operations of the Umayyad state? It has always been clear that the Umayyad family (r. 41-132/661-750) governed populations in the rapidly expanding empire that were overwhelmingly composed of non-Muslims - mainly Christians, Jews, and Zoroastrians - and the status of those non-Muslim communities under Umayyad rule, and more broadly in early Islam, has been discussed continuously for more than a century. The role of non-Muslims within the Umayyad state has been, however, largely neglected. The eight papers in this volume thus focus on non-Muslims who participated actively in the workings of the Umayyad government." This new Oriental Institute series - Late Antique and Medieval Islamic Near East (LAMINE) - aims to publish a variety of scholarly works, including monographs, edited volumes, critical text editions, translations, studies of corpora of documents - in short, any work that offers a significant contribution to understanding the Near East between roughly 200 and 1000 CE. "
Religious Scholars and the Umayyads analyzes legal and theological developments during the Marwānid period (64/684--132/750), focusing on religious scholars who supported the Umayyads. Their scholarly network extended across several generations and significantly influenced the development of the Islamic faith. Umayyad qādòīs, who represented the intersection of religious authority and imperial power, were particularly important. This book challenges the long-standing paradigm that the emerging Muslim faith was shaped by religious dissenters who were hostile to the Umayyads. A prosopographical analysis of Umayyad-era scholars demonstrates that piety and opposition were not necessarily synonymous. Reputable scholars served as qādòīs, tutors and advisors to Umayyad caliphs and governors. Their religious credentials were untarnished by their association with the Umayyads and they appear prominently in later hòadīth collections and fiqh works. This historiographical study demonstrates that excessive reliance on al-Tòabarī’s chronicle has distorted the image of the Umayyads. Alternatively, biographical sources produced by later hòadīth scholars reveal a rich tradition of Umayyad-era religious scholarship that undermines al-Tòabarī’s assumptions. Offering a better understanding of early Islamic religious development, this book is a valuable resource for students and researchers in the fields of Islamic history, Islamic legal studies and Arabic historiography.
The Umayyad World encompasses the archaeology, history, art, and architecture of the Umayyad era (644–750 CE). This era was formative both for world history and for the history of Islam. Subjects covered in detail in this collection include regions conquered in Umayyad times, ethnic and religious identity among the conquerors, political thought and culture, administration and the law, art and architecture, the history of religion, pilgrimage and the Qur’an, and violence and rebellion. Close attention is paid to new methods of analysis and interpretation, including source critical studies of the historiography and inter-disciplinary approaches combining literary sources and material evidence. Scholars of Islamic history, archaeologists, and researchers interested in the Umayyad Caliphate, its context, and infl uence on the wider world, will find much to enjoy in this volume.
An expansive illustrated history of the historic Umayyad Mosque in Damascus. The Umayyad Mosque of Damascus is one of the oldest continuously used religious sites in the world. The mosque we see today was built in 705 CE by the Umayyad caliph al-Walid on top of a fourth-century Christian church that had been erected over a temple of Jupiter. Incredibly, despite the recent war, the mosque has remained almost unscathed, but over the centuries has been continuously rebuilt after damage from earthquakes and fires. In this comprehensive biography of the Umayyad Mosque, Alain George explores a wide range of sources to excavate the dense layers of the mosque's history, also uncovering what the structure looked like when it was first built with its impressive marble and mosaic-clad walls. George incorporates a range of sources, including new information he found in three previously untranslated poems written at the time the mosque was built, as well as in descriptions left by medieval scholars. He also looks carefully at the many photographs and paintings made by nineteenth-century European travelers, particularly those who recorded the building before the catastrophic fire of 1893.
The present volume offers a partial presentation of research that has been prosecuted, in one form or another, over the past decade and more. Some early, misguided ideas about the relationship between Hellenism and the Umayyads as manifest in the paintings of Qusayr Arma appeared in chapter 6 of Garth Fowden, "Empire to commonwealth : Consequences of monotheism in late antiquity (1993) ; while in chapter 6 of "The Barbarian Plain : Saint Sergius between Rome and Iran" (1999), Elisabeth Key Fowden looked at the relationship between Christianity and Islam in Umayyad al Rusafa. A three-year grant from the "Aristeia" programme of the Greek Ministry of Development, General Secretariat for Research and Technology, within the European Union's 3rd Community Support Framework, has encouraged us to concentrate on specific aspects of these cultural interactions. A more rounded interpretation of the material, with due emphasis on the wider Islamic environment, will be published elsewhere.
The papers in this volume were presented at a Mellon-Sawyer Seminar held at the University of Oxford in 2009-2010, which sought to investigate side by side the two important movements of conversion that frame late antiquity: to Christianity at its start, and to Islam at the other end. Challenging the opposition between the two stereotypes of Islamic conversion as an intrinsically violent process, and Christian conversion as a fundamentally spiritual one, the papers seek to isolate the behaviours and circumstances that made conversion both such a common and such a contested phenomenon. The spread of Buddhism in Asia in broadly the same period serves as an external comparator that was not caught in the net of the Abrahamic religions. The volume is organised around several themes, reflecting the concerns of the initial project with the articulation between norm and practice, the role of authorities and institutions, and the social and individual fluidity on the ground. Debates, discussions, and the expression of norms and principles about conversion conversion are not rare in societies experiencing religious change, and the first section of the book examines some of the main issues brought up by surviving sources. This is followed by three sections examining different aspects of how those principles were - or were not - put into practice: how conversion was handled by the state, how it was continuously redefined by individual ambivalence and cultural fluidity, and how it was enshrined through different forms of institutionalization. Finally, a topographical coda examines the effects of religious change on the iconic holy city of Jerusalem.
This fascinating new series will present 12 Exhibition Trails in 11 countries, which follow the chronology of the spread of Islamic art in that area. The Museum With No Frontiers programme is based on the novel idea of organising exhibitions without transporting the works of art, instead allowing the visitor to discover the artefacts, architecture and museums in their original environment and within their historical and cultural context. This concept makes it possible for the Islamic art academic or enthusiast to experience art as a living illustration of social history. Each Exhibition Trail is divided into a number of itineraries that provide detailed information on the history and significance of each structure or work and offer practical information on guided tours, transportation and cultural activities. The beautifully illustrated descriptions of the archaeological sites, artworks and architecture are written by experts in the field who live in the specified area itself. Visit the virtual gallery www.mwnf.org for further information. The exhibition is devoted to significant monuments from the reign of the Umayyad caliphs (660-750 AD) in an area that stretched from Amman to Mo
A look at the developing conflicts in Christian-Muslim relations during late antiquity and the early Islamic era How did the medieval Middle East transform from a majority-Christian world to a majority-Muslim world, and what role did violence play in this process? Christian Martyrs under Islam explains how Christians across the early Islamic caliphate slowly converted to the faith of the Arab conquerors and how small groups of individuals rejected this faith through dramatic acts of resistance, including apostasy and blasphemy. Using previously untapped sources in a range of Middle Eastern languages, Christian Sahner introduces an unknown group of martyrs who were executed at the hands of Muslim officials between the seventh and ninth centuries CE. Found in places as diverse as Syria, Spain, Egypt, and Armenia, they include an alleged descendant of Muhammad who converted to Christianity, high-ranking Christian secretaries of the Muslim state who viciously insulted the Prophet, and the children of mixed marriages between Muslims and Christians. Sahner argues that Christians never experienced systematic persecution under the early caliphs, and indeed, they remained the largest portion of the population in the greater Middle East for centuries after the Arab conquest. Still, episodes of ferocious violence contributed to the spread of Islam within Christian societies, and memories of this bloodshed played a key role in shaping Christian identity in the new Islamic empire. Christian Martyrs under Islam examines how violence against Christians ended the age of porous religious boundaries and laid the foundations for more antagonistic Muslim-Christian relations in the centuries to come.