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In Yohanan Friedmann (Ed.), Islam in Asia, Vol. 1 (Jerusalem: Magnes Press, 1984), P Notes INTRODUCTION: AFGHANISTAN’S ISLAM 1. Cited in C. Edmund Bosworth, “The Coming of Islam to Afghanistan,” in Yohanan Friedmann (ed.), Islam in Asia, vol. 1 (Jerusalem: Magnes Press, 1984), p. 13. 2. Erica C. D. Hunter, “The Church of the East in Central Asia,” Bulletin of the John Rylands University Library of Manchester 78 (1996), pp. 129–42. On Herat, see pp. 131–34. 3. On Afghanistan’s Jews, see the discussion and sources later in this chapter and notes 163 to 169. 4. Bosworth (1984; above, note 1), pp. 1–22; idem, “The Appearance and Establishment of Islam in Afghanistan,” in Étienne de la Vaissière (ed.), Islamisation de l’Asie Centrale: Processus locaux d’acculturation du VIIe au XIe siècle, Cahiers de Studia Iranica 39 (Paris: Association pour l’Avancement des Études Iraniennes, 2008); and Gianroberto Scarcia, “Sull’ultima ‘islamizzazione’ di Bāmiyān,” Annali dell’Istituto Universitario Orientale di Napoli, new series, 16 (1966), pp. 279–81. On the early Arabic sources on Balkh, see Paul Schwarz, “Bemerkungen zu den arabischen Nachrichten über Balkh,” in Jal Dastur Cursetji Pavry (ed.), Oriental Studies in Honour of Cursetji Erachji Pavry (London: Oxford Univer- sity Press, 1933). 5. Hugh Kennedy and Arezou Azad, “The Coming of Islam to Balkh,” in Marie Legen- dre, Alain Delattre, and Petra Sijpesteijn (eds.), Authority and Control in the Countryside: Late Antiquity and Early Islam (London: Darwin Press, forthcoming). 6. For example, Geoffrey Khan (ed.), Arabic Documents from Early Islamic Khurasan (London: Nour Foundation/Azimuth Editions, 2007). 7. Richard W. Bulliet, Conversion to Islam in the Medieval Period: An Essay in Quan- titative History (Cambridge, Mass.: Harvard University Press, 1979); Derryl Maclean, Re- ligion and Society in Arab Sind (Leiden: Brill, 1989); idem, “Ismailism, Conversion, and Syncretism in Arab Sind,” Bulletin of the Henry Martyn Institute of Islamic Studies 11 (1992), pp. 5–13; and Deborah G. Tor, “The Islamization of Central Asia in the Sāmānid Era and the 249 250 Notes Reshaping of the Muslim World,” Bulletin of the School of Oriental and African Studies 72.2 (2009), pp. 279–99. 8. Arezou Azad, Sacred Landscape in Medieval Afghanistan: Revisiting the Faḍāʾil-i Balkh (Oxford: Oxford University Press, 2013). 9. Ibid., pp. 61, 66, 106. 10. Arezou Azad, “Female Mystics in Mediaeval Islam: The Quiet Legacy,”Journal of Economic and Social History of the Orient 56.1 (2013), pp. 53–88. 11. Andre Wink, “Saints of the Indus: The Rise of Islam in South Asia’s Borderlands,” Journal of the Royal Asiatic Society 26.1–2 (2016), pp. 353–63. 12. On the Naw Bahar monastery at Balkh itself, see Richard W. Bulliet, “Naw Bahār and the Survival of Iranian Buddhism,” Iran 14 (1976), pp. 140–45. 13. Kevin van Bladel, “The Bactrian Background of the Barmakids,” in Anna Akasoy, Charles Burnett, and Ronit Yoeli-Tlalim (eds.), Islam and Tibet: Interactions along the Musk Routes (London: Ashgate, 2011). 14. Ibid., p. 88. 15. Christopher I. Beckwith, Warriors of the Cloisters: The Central Asian Origins of Sci- ence in the Medieval World (Princeton: Princeton University Press, 2012), p. 49. 16. On the Bust madrasa, see ibid., p. 92. 17. Ibid., p. 94. The argument is madein extenso throughout the cited volume and in briefer form in Christopher I. Beckwith, “The Sarvāstivādin Buddhist Scholastic Method in Medieval Islam and Tibet,” in Akasoy, Burnett, and Yoeli-Tlalim (2011; above, note 13). 18. Étienne de la Vaissière, “Le ribat d’Asie Centrale,” in idem (2008; above, note 4), pp. 71–94. 19. Strictly speaking, Vaissière’s specific focus is on the earliest ribat in Panjikent, in what is now Tajikstan, but his wider discussion of Soghdiana and Bactria has implications for Afghanistan. 20. Pierre Centlivres, Les Bouddhas d’Afghanistan (Lausanne: Favre, 2001). 21. Chahryar Adle, “La mosquée Hâji-Piyadah/Noh-Gonbadân à Balkh (Afghanistan), un chef d’œuvre de Fazl le Barmacide construit en 178–179/794–795?” Comptes Rendus de l’Académie des Inscriptions et Belles-Lettres 1 (2011), pp. 565–625 ; Lisa Golombek, “The Ab- basid Mosque at Balkh,” Oriental Art 15 (1969), pp. 173–89; and Assadullah S. Melikian- Chirvani, “La plus ancienne mosquée de Balkh,” Arts Asiatiques 20 (1969), pp. 3–20. 22. C. E. Bosworth, “The Rise of the Karāmiyyah in Khurasan,” Muslim World 50 (1960), pp. 5–14; Afaf Abdel Baki Hatoum, “An Eleventh Century Karrami Text: Abu Hafs an-Nisaburi’s Raunaq al-Majalis,“ Ph.D. dissertation, Columbia University, 1991; Wilferd Madelung, Religious Trends in Early Islamic Iran (Albany: Persian Heritage Foundation, 1988), chapter 4; Margaret Malamud, “The Politics of Heresy in Medieval Khurasan: The Karramiyya in Nishapur,” Iranian Studies 17.1–4 (1994), pp. 37–51; and Jean-Claude Vadet, “Le Karramisme de la Haute-Asie au carrefour de trois sectes rivales,” Revue des Études Islamiques 48 (1980), pp. 25–50. 23. On the rejection of asceticism (zuhd) in ‘Abbasid Baghdad, see Nile Green, Sufism: A Global History (Oxford: Blackwell, 2012), pp. 20–21. 24. Cf. Jacqueline Chabbi, “Remarques sur le développement historique des mouve- ments ascétiques et mystiques au Khurasan,” Studia Islamica 46 (1977), pp. 5–72; C. Gilliot, Notes 251 “La théologie musulmane en Asie Centrale et au Khorasan,” Arabica 49.2 (2002), pp. 135– 203; and Bernd Radtke, “Theologen und Mystiker in Hurāsān und Transoxanien,”Zeitschrift der Deutschen Morgenländischen Gesellschaft 136 (1986), pp. 536–69. 25. See Patricia Crone, The Nativist Prophets of Early Islamic Iran (Cambridge: Cam- bridge University Press, 2012), and Elton L. Daniel, The Political and Social History of Khurasan under Abbasid Rule, 747–820 (Minneapolis: Bibliotheca Islamica, 1979), chapter 4. I am grateful to Arezou Azad for these references. 26. C. Edmund Bosworth, The Ghaznavids: Their Empire in Afghanistan and Eastern Iran, 994–1040 (Edinburgh: Edinburgh University Press, 1963). 27. On Ghaznavid court culture, see Bosworth (1963; above, note 26), pp. 48–54, and idem, “The Development of Persian Culture under the Early Ghaznavids,” Iran 6 (1968), pp. 33–44. 28. Ali Anooshahr, “Utbi and the Ghaznavids at the Foot of the Mountain,” Iranian Studies 38.2 (2005), pp. 271–91; and Andrew C. S. Peacock, “Utbi’s al-Yamini: Patronage, Composition and Reception,” Arabica 54.4 (2007), pp. 500–525. 29. J. T. P. de Bruijn, Of Piety and Poetry: The Interaction of Religion and Literature in the Life and Works of Hakīm Sanā’ī of Ghazna (Leiden: Brill, 1983); idem, “Comparative Notes on Sanāʾī and ʿAṭṭār,” in Leonard Lewisohn (ed.), Classical Persian Sufism: From Its Origins to Rumi (London: Khaniqahi Nimatullahi Publications, 1993); Franklin D. Lewis, “Reading, Writing and Recitation: Sanāʾī and the Origins of the Persian Ghazal,” Ph.D. dis- sertation, University of Chicago, 1995; and Bo Utas, Ṭarīq ut-taḥqīq: A Critical Edition, with a History of the Text and a Commentary (Lund: Scandinavian Institute of Asian Studies, 1973). Although not particularly scholarly, there is also a summary of the “classical” Sufis of Afghanistan by the Afghan scholar Abd al-Hayy Tabibi, Sufism (Mysticism) in Afghanistan and Its Impact on Islamic Culture (Kabul: Iraj Books, 2003). 30. Ali bin Uthman al-Hujwiri, The Kashf al Maḥjúb: The Oldest Persian Treatise on Súfism, trans. Reynold A. Nicholson (London: Luzac, 1936). For a more recent short study, see Jawid Mojaddedi, “Extending the Boundaries of Sufism: Hujwiri’sKashf al-Mahjub,” Sufi: A Journal of Sufism 35 (1997), pp. 45–49. 31. Serge de Laugier de Beaurecueil, Khwādja ‘Abdullāh Ansārī: Mystique hanbalite (Beirut: lmprimerie Catholique, 1965). Beaurecueil’s many articles on Ansari are too many to cite here; however, his most valuable is his “Esquisse d’une biographie de Khwaja ‘Ab- dallah Ansari,“ Afghanistan 18.2 (1963) and 19.2–4 (1964). See also A.G. Ravan Farhadi, Abdullah Ansari of Herat (1006–1089 CE): An Early Sufi Master (Richmond, Surrey: Curzon Press, 1996); idem, “TheHundred Grounds of ‘Abdullāh Ansārī of Herat (d. 448/1056): The Earliest Mnemonic Sufi Manual in Persian,” in Lewisohn (1993; above, note 29); Bo Utas, “An Approach to the Textual History of the Munajat of Khwaja Abdullah Ansari,” Afghani- stan 30.2 (1977), pp. 86–91; and idem, “The Munajat or Ilahi-namah of ‘Abdu’llah Ansari,” Manuscripts of the Middle East 3 (1988), pp. 83–87. There are also two essays on Ansari by Beaurecueil in Hunar Riyasat (ed.), Abdullah Ansari and Other Sufis of Afghanistan (Kabul: Ministry of Information and Culture, 1976). 32. Henry Corbin, “Nasir-i Khusrau and Iranian Ismailism,” in Richard N. Frye (ed.), The Cambridge History of Iran, vol. 4 (Cambridge: Cambridge University Press, 1975); and Alice C. Hunsberger, Nasir Khusraw, the Ruby of Badakhshan: A Portrait of the Persian 252 Notes Poet, Traveller and Philosopher (London: I. B. Tauris, 2003). See also Yahia Baiza, “The Shi‘a Ismaili Da‘wat in Khurasan: From Its Early Beginning to the Ghaznawid Era,” Journal of Shi’a Islamic Studies 8.1 (2015), pp. 37–59. 33. Marcus Schadl, “The Shrine of Nasir Khusraw: Imprisoned Deep in the Valley of Yumgan,” Muqarnas 26 (2009), pp. 63–93. 34. Daniel Beben, “The Legendary Biographies of Nāṣir-i Khusraw: Memory and Textu- alization in Early Modern Persian Ismāʿīlism,” Ph.D. dissertation, Indiana University, 2015. 35. Ralph Pinder-Wilson, “Ghaznavid and Ghūrid Minarets,” Iran 39 (2001), pp. 155–86. 36. André Maricq and Gaston Wiet, Le minaret de Djam: La découverte de la capitale des sultans ghurides (XIIe-XIIIe siècles), Mémoires de la Délégation Archéologique Française en Afghanistan 16 (Paris: DAFA, 1959). 37. Janine Sourdel-Thomine, Le minaret ghouride de Jām: Un chef d’œuvre du XIIe siècle (Paris: Boccard, 2004). 38. André Godard, “L’inscription du minaret de Masʿūd III à Ghazna,” Athār-e Īrān 2.1, (1936), pp. 367–69; Ali Ahmad Naimi, “Les monuments historiques et les mausolées de Ghazni,” Afghanistan 7.2 (1952), pp.
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