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Umma and Identity in Early Islamic Persia Mimi Hanaoka Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2011 © 2011 Mimi Hanaoka All rights reserved ABSTRACT Umma and Identity in Early Islamic Persia Mimi Hanaoka This dissertation analyzes local and regional histories written during the 10th to 13th centuries in areas that were historically a part of the Persian Empire. These texts are written in Persian or Arabic or both. Some sources were originally in Arabic and later translated into Persian. The main Persian language local histories that I will address in this dissertation include the Tārīkh-i Sistan, Tārīkh-i Ṭabaristan, Tārīkh-i Bukhārā, Tārīkh-i Bayhaq, and Tārīkh-i Qum. This project attempts to answer how and why Persian local and regional histories assert a privileged connection with the Prophet Muḥammad. I examine the ways in which Persian local and regional histories assert legitimacy, authority, and privileged access to Muḥammad, the prophetic experience, and a blessed role in the Islamic umma. Table of Contents Table of Contents . i Acknowledgements . ii - iii Dedication . iv Apparatus . v A Note on the Transliteration . vi Chapter 1: Umma and Identity in Early Islamic Persia . 1 - 41 Chapter 2: The State of the Field . 42 - 73 Chapter 3: Dreams as Tools of Legitimation . 74 - 141 Chapter 4: Sahaba, Tabiʿun, Sayyids, and Hadith as Tools of Legitimation . 142 - 202 Chapter 5: The Sacred and the City . 203 - 252 Chapter 6: Conclusions . 253 - 266 Bibliography . 267 – 287 Appendix of cited hadith . 288 – 294 i Acknowledgements I owe a deep debt of gratitude to my family, mentors, peers, and friends. My advisor, Professor Peter Awn, deserves special thanks for his encouragement of this project and for his careful guidance of my research and writing. Professor Richard Bulliet generously shared his wisdom about Iran, local histories, and historiography, and planted the kernel of an idea that grew into this dissertation. Professor Hossein Kamaly meticulously read through a particularly troublesome chapter and offered valuable suggestions. He also patiently guided me through classical Persian literature, as did Professor Mohammad M. Khorrami at NYU. Professor George El-Hage and Professor George Saliba shepherded me through contemporary and classical Arabic, respectively. I received valuable comments and suggestions on various aspects of this dissertation at the Columbia University MENA Workshop and the annual meetings of the Middle East Studies Association and the American Academy of Religion. The diligent faculty and staff of the Center of Arabic Study Abroad at the American University in Cairo shared with me their expertise during my fellowship year there in 2005-2006, where I also benefited from the camaraderie of supportive fellow students. Though I owe much to the insights and suggestions of my mentors and peers, any defects in scholarship are mine. I bear full responsibility for this dissertation’s shortcomings. ii I am grateful to the Jacob K. Javits Fellowship Program and to the Graduate School of Arts and Sciences at Columbia University for providing financial support for my degree in the Department of Religion at Columbia University. I wish to thank Shahan Mufti for his constant and unlimited kindness, patience, and encouragement. I owe my deepest debt of gratitude to my parents, Iola and Shoichiro Hanaoka. They have supported every aspect of my life with boundless generosity and encouragement. iii Dedication For my parents iv Apparatus Dates are given according to the Hijri calendar and then the Gregorian calendar (e.g., 613/1217). When the Hijri dating is certain but the precise Gregorian equivalent unclear, I have listed the corresponding range of years in the Common Era (e.g., 613/1216-1217). For example, entries appear as “613/1217” or “7th/13th century.” Translations are mine unless otherwise indicated. Documentation for notes and bibliography follows the Chicago Manual of Style, 16th edition. The Encyclopedia of Islam, Second Edition, by Brill Online is abbreviated as EI2. v A Note on the Transliteration I include diacritical marks for words transliterated from Arabic or Persian that are in the title of a work or a quoted phrase. Place names appear without transliteration (e.g., Tabaristan, Bukhara). Therefore, the title of the work Tārīkh-i Bukhārā includes diacritical marks, as does historical personage al-Bukhari, but Bukhara as a place does not. Commonly used technical terms appear without transliteration. With the exception of Shiʿi, Shiʿism, Sunni, Sunnism, and Imam, the terms are italicized (e.g., Allah, ulama, umma, hadith, isnad, matn, muhaddith, baraka, fiqh, sahih, akhbar, khabar, shaykh, qadi, Shuʿubiya, sunna, madrasa, Mahdi, Sura, dinar). Anglicized derivatives of Arabic words also appear without transliteration (e.g., Alid, Imam, Buyids, Sahaba, Tabiʿun, Sayyids, Sufi, Sasanian, Umayyad, Abbasid, Ghurid, Saffarid, Daylami, Zaydi, Ismaʿili, Ashʿari, Qurʾan, Fatimid, Mamluk, Safavid, Hanafi, Ziyarid, Talibi, Alawi, Amir, bazaar, shah). I have included diacritical marks on less commonly used technical terms (e.g., madhḥab, maḍhahib, ṭabaqat, awqaf, ziyarat, abdal, faḍaʾil, sharif, Ṣaḥiḥayn, ʿumaraʾ, ijaza, aʿyan, miʿraj, tafsir, riwayah, rawi, daʿi, khawarij, tariqa, miḥna, mawla, awliyaʾ, mashḥad, khangah). Proper names of people and the names by which they are known are supplied with diacritical marks (e.g. Faṭima, Faṭima al-Maʿṣūma). Where I have used diacritical marks, I have followed the transliteration guide of the International Journal of Middle East Studies (IJMES). The following markers indicate the hamza and the ayn, respectively: ʾ and ʿ. vi 1 Chapter 1: Umma and Identity in Early Islamic Persia “None among my Companions dies in a land except that he will be resurrected as a leader and a light for those people on the Day of Resurrection.”1 Prophets, saints, Companions of the Prophet Muhammad, and the immortal shape-shifter Khiḍr appear in Persian and Arab local and regional histories. The mysterious Khiḍr, teacher of prophets, appears in a dream in the biographical literature. Muhammad, the Tārīkh-i Bukhārā tells us, announces that on the Judgment Day angels and martyrs will adorn the city of Bukhara in Khurasan, which will be resplendent with rubies and coral and will be the most exalted of all cities. Descendants of a Companion of the Prophet Muhammad live and teach hadith in the city of Bayhaq in Khurasan. Such historical narratives of cities and regions, from Bayhaq to Tabaristan to Bukhara, written primarily from the 10th to 13th centuries, serve to bind specific cities to pivotal moments and characters in Islamic history. This dissertation examines local and regional histories of the early Islamic world, focusing on pre-Mongol histories written in the Persian realms. These texts were written primarily during the 10th to 13th centuries in areas that were historically a part of the Persian Empire. The focus of this study, broadly construed, is the politics of piety in 1 Muḥammad ibn ʻĪsá al-Tirmidhī (d. 892), Sunan al-Tirmidhi: Jamʿ jawāmiʿ al-aḥādīth wa-al-asānīd wa- makniz al-ṣiḥāḥ wa-al-sunan wa-al-masānīd, 2 vols. (Vaduz, Liechtenstein: Jamʻīyat al-Maknaz al-Islāmī, 2000), Kitab 45 al-manaqib, Bab 60, hadith 4239, p. 977. “Ma min aḥad min aṣḥabi yamutu bi-arḍ illa buʿitha qaʾidan wa nuran lahum yaum al-qiyama.” In his English translation, Abu Khalil rendered the hadith as follows: “There is no one among my Companions who dies in a land except that he shall be resurrected as a guide and light for them (people of that land) on the Day of Resurrection.” See English translation of Jāmiʿ at-Tirmidhī = Jāmiʿ al-Tirmidhī / compiled by, Abū ʿEīsā Mohammad ibn ʿEīsā at- Tirmidhī; translated by, Abu Khaliyl ; Ahādith edited and referenced by, Abu Tāhir Zubair ʿAli Zaʾi ; final review by Islamic Research Section Darussalam (Riyadh: Darussalam, 2007), Chapters on al-manaqib, Chapter 58, hadith 3865. 2 early Islamic Persia. A constellation of realities falls under the term piety, each of which is addressed in its own context. These include dream narratives about seeing Muhammad, Khiḍr, pious local characters, and abdal, which function as legitimating narratives and a form of non-biological heirship2 and investments of power (chapter 3). There are also claims of heirship or association with the Prophet vis-à-vis Sahaba, Tabiʿun, Sayyids, and their traditions; these ties imbue locations with a biological and genealogical counterpart to affirmations of authority through dreams (chapter 4). Additionally, sacred etymologies involving Muḥammad, Gabriel, Noah, Iblis, or Qurʾanic moments, and narratives about the tombs of saints and other important Muslims located in the city or region form another constellation of realities that constitutes the politics of piety (chapter 5). All these claims are imbued with deep religious resonance, and yet they diverge from what was ostensibly normative religious theory and practice of the dominant historical record. This project asks a pointed historiographical question: Why do Persian local and regional histories assert a privileged connection with the Prophet, and what are the ways in which they do this? In other words, what are the ways in which Persian local and regional histories assert legitimacy, authority, and privileged access to Muḥammad, the prophetic experience, and a blessed role in the Islamic umma? This privileged connection to the Prophet occurs in various forms: Muḥammad and other prophets visit the city in waking life or in dreams, hadith transmitters live and teach in the city as living virtues or merits (faḍaʾil) and custodians of the faith, Companions, Successors to the Companions (Sahaba and Tabiʿun), and Imams are associated with the city, and 2 I borrow the phrase “heirship to the Prophet” from the work of Michael Cooperson. For a study of different forms of heirship to the Prophet, see Michael Cooperson, Classical Arabic Biography: The Heirs of The Prophets in The Age of al-Maʾmūn (Cambridge; New York: Cambridge University Press, 2000), xiii 3 descendants of the Prophet live and die in the region.
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    Official Digitized Version by Victoria Arakelova; with errata fixed from the print edition ON THE MODERN POLITICIZATION OF THE PERSIAN POET NEZAMI GANJAVI YEREVAN SERIES FOR ORIENTAL STUDIES Edited by Garnik S. Asatrian Vol.1 SIAVASH LORNEJAD ALI DOOSTZADEH ON THE MODERN POLITICIZATION OF THE PERSIAN POET NEZAMI GANJAVI Caucasian Centre for Iranian Studies Yerevan 2012 Siavash Lornejad, Ali Doostzadeh On the Modern Politicization of the Persian Poet Nezami Ganjavi Guest Editor of the Volume Victoria Arakelova The monograph examines several anachronisms, misinterpretations and outright distortions related to the great Persian poet Nezami Ganjavi, that have been introduced since the USSR campaign for Nezami‖s 800th anniversary in the 1930s and 1940s. The authors of the monograph provide a critical analysis of both the arguments and terms put forward primarily by Soviet Oriental school, and those introduced in modern nationalistic writings, which misrepresent the background and cultural heritage of Nezami. Outright forgeries, including those about an alleged Turkish Divan by Nezami Ganjavi and falsified verses first published in Azerbaijan SSR, which have found their way into Persian publications, are also in the focus of the authors‖ attention. An important contribution of the book is that it highlights three rare and previously neglected historical sources with regards to the population of Arran and Azerbaijan, which provide information on the social conditions and ethnography of the urban Iranian Muslim population of the area and are indispensable for serious study of the Persian literature and Iranian culture of the period. ISBN 978-99930-69-74-4 The first print of the book was published by the Caucasian Centre for Iranian Studies in 2012.
  • S1003186 Supervisor: John Bintlif Specialization: Classical and Mediterranean A

    S1003186 Supervisor: John Bintlif Specialization: Classical and Mediterranean A

    Name: Eleni Christidou Stylianou Student number: s1003186 Supervisor: John Bintlif Specialization: Classical and Mediterranean Archaeology (Second Specialization: Archaeology of the Near East) University of Leiden Faculty of Archaeology Leiden 2012 1 To my father 2 Table of Contents Acknowledgements.....................................................................................................................6 1. Introduction.........................................................................................................................7 2. Historical Introduction......................................................................................................10 2.1 The Byzantine Empire................................................................................................10 2.1.1 The Emerging of the Byzantine Empire. Chronology......................................10 2.1.2 General Remarks..............................................................................................13 2.2 The Arab – Islamic World..........................................................................................14 3. Arab-Byzantine Literary Exchanges..................................................................................19 3.1 Conclusion.................................................................................................................24 4. Maritime Activities, Hostilities and Reconciliation in the Mediterranean......................27 4.1 Advanced Arab-Byzantine Trade Relations at the end of the tenth