The Aghlabids And Their Neighbors

The first dynasty to mint gold dinars outside of the Abbasid heartlands, the Aghlabid (r. 800-909) reign in North Africa has largely been neglected in the scholarship of recent decades, despite the canonical status of its monuments and artworks in early Islamic art history. The Aghlabids and their Neighbors focuses new attention on this key dynasty. The essays in this volume, produced by an international group of specialists in history, art and architectural history, archaeology, and numismatics, illuminate the Aghlabid dynasty’s interactions with neighbors in the western Mediterranean and its rivals and allies elsewhere, providing a state of the question on early medieval North Africa and revealing the centrality of the dynasty and the region to global economic and political networks. Contributors: Lotfi Abdeljaouad, Glaire D. Anderson, Lucia Arcifa, Fabiola Ardizzone, Alessandra Bagnera, Jonathan M. Bloom, Lorenzo Bondioli, Chloé Capel, Patrice Cressier, Mounira Chapoutot-Remadi, Abdelaziz Daoulatli, Claire Déléry, Ahmed El Bahi, Kaoutar Elbaljan, Ahmed Ettahiri, Abdelhamid Fenina, Elizabeth Fentress, Abdallah Fili, Mohamed Ghodhbane, Caroline Goodson, Soundes Gragueb Chatti, Khadija Hamdi, Renata Holod, Jeremy Johns, Tarek Kahlaoui, Hugh Kennedy, Sihem Lamine, Faouzi Mahfoudh, David Mattingly, Irene Montilla, Annliese Nef, Elena Pezzini, Nadège Picotin, Cheryl Porter, Dwight Reynolds, Viva Sacco, Elena Salinas, Martin Sterry.

This volume proposes a new approach to the Arab conquests and the spread of Islam in North Africa. In recent years, those studying the Islamic world have shown that the coming of Islam was not marked by devastation or decline, but rather by considerable cultural and economic continuity. In North Africa, with continuity came significant change. Corisande Fenwick argues that the establishment of Muslim rule also coincided with a phase of intense urbanization, the appearance of new architectural forms (mosques, housing, hammams), the spread of Muslim social and cultural practices, the introduction of new crops and manufacturing techniques and the establishment of new trading links with sub-Saharan Africa, Europe and the Middle East. This concise and accessible book offers the first assessment of the archaeology of early Islamic North Africa (7th–9th centuries), drawing on a wide range of new evidence from Morocco, Algeria, Tunisia and Libya. It lays out current debates about its interpretation and suggests new ways of thinking about this crucial period in world history. Essential reading for those interested in understanding the impact of the Arab conquests and the spread of Islam on daily life, it will also challenge students of archaeology and history to think in new ways about North Africa, the earliest Islamic empires and states and the transition from the Roman to the medieval Mediterranean.

In, The Islamic Funerary Inscriptions of Bahrain, an illustrated catalogue of 150 gravestones with modern Arabic transcription and English translation is provided with discussion of gravestone chronology, types, manufacture, decoration, iconography, inscription content, archaeological context, history of research, and contemporary significance and conservation issues.

An innovative study which explores how the presence of Muslim communities transformed Europe and stimulated Christian society to define itself.

Before the Arabs conquered northwest Africa in the seventh century, Ramzi Rouighi asserts, there were no Berbers. There were Moors (Mauri), Mauretanians, Africans, and many tribes and tribal federations such as the Leuathae or Musulami; and before the Arabs, no one thought that these groups shared a common ancestry, culture, or language. Certainly, there were groups considered barbarians by the Romans, but "Barbarian," or its cognate, "Berber" was not an ethnonym, nor was it exclusive to North Africa. Yet today, it is common to see studies of the Christianization or Romanization of the Berbers, or of their resistance to foreign conquerors like the Carthaginians, Vandals, or Arabs. Archaeologists and linguists routinely describe proto-Berber groups and languages in even more ancient times, while biologists look for Berber DNA markers that go back thousands of years. Taking the pervasiveness of such anachronisms as a point of departure, Inventing the Berbers examines the emergence of the Berbers as a distinct category in early Arabic texts and probes the ways in which later Arabic sources, shaped by contemporary events, imagined the Berbers as a people and the Maghrib as their home. Key both to Rouighi's understanding of the medieval phenomenon of the "berberization" of North Africa and its reverberations in the modern world is the Kitāb al-'ibar of Ibn Khaldūn (d. 1406), the third book of which purports to provide the history of the Berbers and the dynasties that ruled in the Maghrib. As translated into French in 1858, Rouighi argues, the book served to establish a racialized conception of Berber indigenousness for the French colonial powers who erected a fundamental opposition between the two groups thought to constitute the native populations of North Africa, Arabs and Berbers. Inventing the Berbers thus demonstrates the ways in which the nineteenth-century interpretation of a medieval text has not only served as the basis for modern historical scholarship but also has had an effect on colonial and postcolonial policies and communal identities throughout Europe and North Africa.

Born from the fields of Islamic art and architectural history, the archaeological study of the Islamic societies is a relatively young discipline. With its roots in the colonial periods of the late 19th and early 20th centuries, its rapid development since the 1980s warrants a reevaluation of where the field stands today. This Handbook represents for the first time a survey of Islamic archaeology on a global scale, describing its disciplinary development and offering candid critiques of the state of the field today in the Central Islamic Lands, the Islamic West, Sub-Saharan Africa, and Asia. The international contributors to the volume address such themes as the timing and process of Islamization, the problems of periodization and regionalism in material culture, cities and countryside, cultural hybridity, cultural and religious diversity, natural resource management, international trade in the later historical periods, and migration. Critical assessments of the ways in which archaeologists today engage with Islamic cultural heritage and local communities closes the volume, highlighting the ethical issues related to studying living cultures and religions. Richly illustrated, with extensive citations, it is the reference work on the debates that drive the field today.

The ‘Alawis, or Alawites, are a prominent religious minority in northern Syria, Lebanon, and southern Turkey, best known today for enjoying disproportionate political power in war-torn Syria. In this book, Stefan Winter offers a complete history of the community, from the birth of the ‘Alawi (Nusayri) sect in the tenth century to just after World War I, the establishment of the French mandate over Syria, and the early years of the Turkish republic. Winter draws on a wealth of Ottoman archival records and other sources to show that the ‘Alawis were not historically persecuted as is often claimed, but rather were a fundamental part of Syrian and Turkish provincial society. Winter argues that far from being excluded on the basis of their religion, the ‘Alawis were in fact fully integrated into the provincial administrative order. Profiting from the economic development of the coastal highlands, particularly in the Ottoman period, they fostered a new class of local notables and tribal leaders, participated in the modernizing educational, political, and military reforms of the nineteenth century, and expanded their area of settlement beyond its traditional mountain borders to emerge from centuries of Sunni imperial rule as a bona fide sectarian community. Using an impressive array of primary materials spanning nearly ten centuries, A History of the ‘Alawis provides a crucial new narrative about the development of ‘Alawi society.

In Majd al-Dīn al-Fīrūzābādī (1329-1415): A Polymath on the Eve of the Early Modern Period, Vivian Strotmann provides a detailed reconstruction of the famous lexicographer’s and travelling scholar’s life and works. The ‘author of the Qāmūs al-muḥīṭ’ is widely known for his Arabic lexicon, which overshadows the astounding breadth of his writing. This polymathic aspect is elucidated through detailed reconstruction of al-Fīrūzābādī’s corpus, including examination of works that were considered lost and misapprehensions concerning ascriptions of authorship. Through minute analysis of biographical sources, the book shows al-Fīrūzābādī’s development as a scholar, his central role in the defence of Ibn al-ʿArabī’s teachings and thereby his importance as a powerful intellectual in Timurid times and for developments during the Early Modern Period.

"This book studies how fifteenth and sixteenth century chroniclers grappled with the Turkestani or Turco-Mongol origin stories of their patrons in the newly forming states of the Ottomans, Safavids, Shibanids, Moghuls, and Mughals"--

The first book-length study of ta'wil, a form of allegorical scriptural interpretation propagated by Ismaili-Shiite missionaries Ismailism, one of the three major branches of Shiism, is best known for ta'wil, an esoteric, allegorizing scriptural exegesis. Beyond the Qur'?n: Early Ismaili ta'wil and the Secrets of the Prophets is the first book-length study of this interpretive genre. Analyzing sources composed by tenth-century Ismaili missionaries in light of social-science theories of cognition and sectarianism, David Hollenberg argues that the missionaries used ta'wil to instill in acolytes a set of symbolic patterns, forms, and "logics." This shared symbolic world bound the community together as it created a gulf between community members and those outside the movement. Hollenberg thus situates ta'wil socially, as an interpretive practice that sustained a community of believers. An important aspect of ta'wil is its unconventional objects of interpretation. Ismaili missionaries mixed Qur'?nic exegesis with interpretation of Torah, Gospels, Greek philosophy, and symbols such as the Christian Cross and Eucharist, as well as Jewish festivals. Previously scholars have speculated that this extra- Qur'?nic ta'wil was intended to convert Jews and Christians to Ismailism. Hollenberg, departing from this view, argues that such interpretations were, like Ismaili interpretations of the Qur'?n, intended for an Ismaili audience, many of whom converted to the movement from other branches of Shiism. Hollenberg argues that through exegesis of these unconventional sources, the missionaries demonstrated that their imam alone could strip the external husk from all manner of sources and show the initiates reality in its pure, unmediated form, an imaginal world to which they alone had access. They also fulfilled the promise that their imam would teach them the secrets behind all religions, a sign that the initial stage of the end of days had commenced. Beyond the Qur'?n contributes to our understanding of early Ismaili doctrine, Fatimid rhetoric, and, more broadly, the use of esoteric literatures in the history of religion.