DOCSLIB.ORG

Gendered Morality: Masculinity, Marriage, and Social Relations in Premodern Islamic Ethics (Under the Direction of Carl Ernst and Juliane Hammer)

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Gendered Morality: Masculinity, Marriage, and Social Relations in Premodern Islamic Ethics (Under the Direction of Carl Ernst and Juliane Hammer) GENDERED MORALITY: !MASCULINITY, MARRIAGE, AND SOCIAL RELATIONS IN PREMODERN ISLAMIC ETHICS !Zahra M. Shoaib Ayubi A dissertation submitted to the faculty of the University of North Carolina at Chapel Hill in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Religious Studies Chapel Hill 2015 Approved by: Carl Ernst Juliane Hammer Kecia Ali Omid Safi Randall Styers c 2015 Zahra M. Shoaib Ayubi ALL RIGHTS RESERVED ii ABSTRACT ZAHRA AYUBI: Gendered Morality: Masculinity, Marriage, and Social Relations in Premodern Islamic Ethics (Under the direction of Carl Ernst and Juliane Hammer) This dissertation analyzes gender constructions and notions of moral gender relations in three widely influential medieval Persian treatises of Islamic ethics (akhlaq), Kimiya-i Sa`adat by Abu Hamid Muhammad al-Ghazali (d. 1111), Akhlaq-i Nasiri by Nasir-ad Din Tusi (d. 1274), and Akhlaq-i Jalali by Jalal ad-Din Davani (d. 1502). In examining these prescriptive works that instruct Muslims on how to live ethical lives, the main question I ask is how have medieval Muslim ethicists constructed morally guided notions of masculinity, femininity, and marriage and male homosocial relations. I argue that these texts reveal a metaphysical tension between an ethical principle that all human selves (nafses) are created equal and a hierarchical organization of humanity based on intellect and spirituality, in which some men are above others based on ethical and rational capacity and all men are above women. The ethicists define ultimate masculinity in terms of power, intellectual potential, and ethical comportment in the domestic realm as well as in homosocial structures of court, civic, and community life. They define women as instrumental to men's ethical activities since they view women themselves as lacking full rationality and limited by their biological functions. iii To my family, from whom I learn lessons in ethics everyday. iv ACKNOWLEDGEMENTS Bism Allah ar-Rahman ar-Rahim. First and foremost, I would like to record the deep personal sacrifices of my mother, father, husband, and child in helping me com- plete this dissertation and launching my academic career. My father in-law Dr. Ali Soltani, who was fond of the Kimiya-i Sa`adat and the Akhlaq-i Nasiri, introduced me to the field of akhlaq in the brief time that I spent with him before his passing and inspired me to study ethics. My late uncle, Dr. Zobair Ayubi, expressed great un- derstanding and encouragement for my scholarly pursuits. I dedicate my dissertation to these family members. From my primary to quaternary education, my family has always supported me. A special thanks to my beloved mentor in memoriam, the late Tayyibah Taylor, who celebrated my scholarly pursuits, reminded me to remain humble in sharing my knowledge, and demonstrated to me how to be a strong, yet spiritual Muslim woman. Although she was not a scholar, she was among the most learned and intelligent women I have ever known. Next, I extend my gratitude to my first advisor in academia, Kecia Ali, who recog- nized scholarly potential in me as an undergraduate and has been working closely with me at various stages throughout my graduate career. I greatly appreciate her extensive comments on an early draft of this work. I thank Carl Ernst, for being an impeccable scholarly role model for me, for pushing me to think about my project in relation to broader conversations and its own contribution, and for welcoming me into his silsila. Thanks to Juliane Hammer, for pushing me to ask big questions with regard to my scholarship and for reassuring me that being a mother and a productive scholar is an achievable goal. Thanks also to Omid Safi for helping me think through historical ques- tions, find my grounding in Islamic Studies, showing me how to navigate the field, and v for demonstrating how to be a scholar-activist. Thanks to Randall Styers for providing me with theoretical training in the study of religion and flawless professional advice. Thanks to Professor Nasrollah Pourjavady for introducing me to the inner workings of Islamic philosophy as a genre. I also acknowledge Professors Bruce Lawrence and Ebrahim Moosa for helping me find my scholarly direction, early in my graduate train- ing. I would like to thank my friends and colleagues from my graduate program at UNC Chapel Hill, in particular, Ilyse Morgenstein Fuerst, Jill Peterfeso, and Rose Aslan for their support during the graduate struggle and more. I would like to acknowledge the support of Stanford University's Abbassi Center of Islamic Studies, where I was a vis- iting scholar for two years. At Dartmouth College, I have deep gratitude for Annabel Martin, Amy Allen, and Cristen Brooks from the Women's and Gender Studies Pro- gram for providing a wonderful scholarly home for me during the final stages of writing this dissertation. Thanks to Kevin Reinhart, who has been a warm and welcoming colleague. I appreciate my students at Dartmouth, in particular Iman AbdoulKarim, Saaid Arshad, and Maieda Janjua, who have helped me to articulate my research for teaching purposes. The women at Azizah Magazine namely, Azizah Kahera, Mariam Aziz, Nina So- erakoesoemah, Ume Naqvi, and the entire editorial team have provided me with sis- terhood and helped me keep in touch with voices of \real" Muslim women. Finally, I would like to thank friends in the field, Jessica Chen, Sajida Jalalzai, Aysha Hidayat- ullah, Amanullah De Sondy, and Farah Zeb for their solidarity throughout the years. vi TABLE OF CONTENTS 1 Introduction 1 1.1 Sources . .5 1.1.1 Kimiya-i Sa`adat .......................... 11 1.1.2 Akhlaq-i Nasiri ........................... 14 1.1.3 Akhlaq-i Jalali ............................ 18 1.2 Chapter Outline . 21 1.3 Socio-Political Context of the Middle Periods . 23 1.3.1 Political History . 25 1.3.2 Women and Gender in Pre-modern Persianate Muslim Society . 35 1.4 Defining Islamic Ethics . 44 1.4.1 Kalam as Islamic Ethics and Shared Debates in Akhlaq ..... 47 1.4.2 Fiqh as Islamic Ethics and its Relationship to Akhlaq ...... 51 1.4.3 Akhlaq as Islamic Ethics . 58 1.5 Themes and Theoretical Underpinnings of Study . 68 1.5.1 Concepts of Power . 68 1.5.2 Conceptions of Gender and Gender Relations . 70 1.5.3 Masculinity and Homosociality . 76 1.6 Self Positioning . 84 2 Ethical Perfection and Power of the (Hu)man's Soul 87 2.1 Gendered Grammar and The Nafs ..................... 89 2.2 Hierarchy of the Nafses: Animal, Vegetable, Man, and Woman . 94 vii 2.3 The Nafs of the Ethical Man . 103 2.3.1 The Rational Faculty: Its Masculine Power, Virtues and Vices . 110 2.3.2 The Irascible Faculty: Its Masculine Power, Virtues, and Vices . 120 2.3.3 The Concupiscible Faculty: Its Masculine and Feminine Power, Virtues, and Vices . 125 2.3.4 Justice: The Ultimate Virtue and Male Responsibility . 133 2.4 Chapter Conclusion . 144 3 Ethics of Marriage and the Domestic Economy 146 3.1 Ideal Husbands and Wives . 151 3.2 Married, Now What? Ethical Conduct in Marriage . 162 3.2.1 Marriage and Sexual Ethics . 169 3.2.2 Money and Marriage . 175 3.3 When and How to Divorce . 179 3.4 Parenting, Motherhood, and Fatherhood . 191 3.4.1 Raising Little Girls . 195 3.4.2 Raising Little Boys . 200 3.4.3 Mothers and Fathers: Rights of Parents . 212 3.5 Chapter Conclusion . 222 4 Homosocial Masculinity and the Ethics of Living in a Community 226 4.1 Institutions Shaping Homosocial Masculinity . 229 4.1.1 The Virtuous and Un-virtuous Cities . 232 4.1.2 The Historical Premodern Muslim Cities . 235 4.1.3 Theories of Social Classes . 243 4.2 Principles of Human Association: Love, Justice, and Hierarchy . 249 4.2.1 True Love: Mind Over Body . 257 4.2.2 Homosociality: Relationships Between Men . 264 4.2.3 Ethics of Male Homosocial Friendship . 266 4.2.4 Enmity Between Men . 279 viii 4.2.5 Ethics at Court . 283 4.2.6 Ethics for Interaction with Various \Classes" of Human Being . 297 4.3 Chapter Conclusion . 301 Conclusion 304 References 309 ix Chapter 1 Introduction In Ovidio Abdul Latif Salazar's 2004 dramatized documentary, al-Ghazali: The Alchemist of Happiness, a young Ghazali faces a crisis of faith and conscience after witnessing Baghdad's corrupt political climate. A dramatic recounting of his life that includes imagined verbal exchanges with his brother and Saljuq officials, is set against a staged backdrop of Ghazali's domestic life, complete with a beautiful wife and a young son and daughter. Ghazali is depicted as a troubled genius, contemplative, and ultimately resolute in leaving home for a long journey to Damascus, Jerusalem, and Makkah. In the climactic scene, Ghazali hugs his children, pauses to look at his wife but then turns to his brother and says, \You understand that I have to leave."1 Imme- diately after, the voice of Sufism scholar, Seyyed Hossein Nasr, describes the journey as, \the act, which makes Ghazali Ghazali, that's why we are speaking about him now, 900 years later. That is, he left his position, his wealth, his family, the world, and disappeared in order to rediscover certitude, in order to be honest with himself in understanding the nature of the divine reality."2 Ghazali's wife, played by a famous Iranian actress, appears several times during the course of the film, praying, receiving visits from Ghazali's doctors, delivering and pick- 1Al-Ghazali: The Alchemist of Happiness, directed by Ovidio Abdul Latif Salazar, Italy, 2004. 2Seyyed Hossein Nasr in Al-Ghazali: The Alchemist of Happiness 1 ing up trays of food for Ghazali, but is always silent; the filmmakers did not write any dialogue for her, as if such an omission were staying true to Ghazali's biographies.
Load more

Recommended publications
  • A Brief Life Sketch of Shaykh Ibn Arabi Al-Shaykh Al-Akbar
    A Brief Life Sketch of Shaykh Ibn Arabi al-Shaykh al-Akbar Qaddas Allah Sirrahu It is well known that when our lord, master and beloved, the Prophet of Allah, Muhammad al-Mustafa saw went on a missionary tour to the city of Taif, he was rejected by its citizens. They pelted him with stones to the point where it was difficult for him to take his shoes off because of the encrusted blood on them. At one point, when the Prophet saw was sitting sad and dejected, the angel Gibril as appeared to him and informed him that if he wished, God would order the angels to topple the two mountains besides Taif onto the city to punish its citizens, most of whom belonged to the Tay tribe. As only the Mercy to the Worlds saw could answer, he had requested that the people of Taif be spared perchance they, or their descendents, might become believers. Through the baraka of the Beloved of Allah’s saw prayer, nearly six centuries after him, one of the greatest saints of Islam was born to a pious Arab family of the Tay tribe that was originally from Taif, but had settled in far away Murcia in al-Andalus, Spain. The name of the child was Muhammad ibn Ali ibn Arabi al-Tayi qs , who later came to be known as al-Shaykh al- Akbar Muhyi al-Din Ibn Arabi qs . al-Shaykh al-Akbar qs was born to a religious and influential family on Monday, the 17 th Ramadan 560 AH/28 th July 1165 CE .
    [Show full text]
  • British Persian Studies and the Celebrations of the 2500Th Anniversary of the Founding of the Persian Empire in 1971
    British Persian Studies and the Celebrations of the 2500th Anniversary of the Founding of the Persian Empire in 1971 A thesis submitted to The University of Manchester for the degree of Master of Philosophy in the Faculty of Humanities. 2014 Robert Steele School of Arts, Languages and Cultures Contents Abstract ........................................................................................................................................................................ 4 Declaration .................................................................................................................................................................. 5 Copyright Statement ................................................................................................................................................ 5 Acknowledgements .................................................................................................................................................. 6 Introduction .......................................................................................................................................................................... 7 Objectives and Structure ............................................................................................................................................. 8 Literature Review .......................................................................................................................................................... 9 Statement on Primary Sources...............................................................................................................................
    [Show full text]
  • Philosophy As a Path to Happiness
    CORE Metadata, citation and similar papers at core.ac.uk Provided by Helsingin yliopiston digitaalinen arkisto Philosophy as a Path to Happiness Attainment of Happiness in Arabic Peripatetic and Ismaili Philosophy Janne Mattila ACADEMIC DISSERTATION To be publicly discussed, by due permission of the Faculty of Arts at the University of Helsinki in auditorium XII, University main building, on the 13th of June, 2011 at 12 o’clock. ISBN 978-952-92-9077-2 (paperback) ISBN 978-952-10-7001-3 (PDF) http://ethesis.helsinki.fi/ Helsinki University Print Helsinki 2011 2 Abstract The aim of this study is to explore the idea of philosophy as a path to happiness in medieval Arabic philosophy. The starting point is in comparison of two distinct currents within Arabic philosophy between the 10th and early 11th centuries, Peripatetic philosophy, represented by al-Fārābī and Ibn Sīnā, and Ismaili philosophy represented by al-Kirmānī and the Brethren of Purity. These two distinct groups of sources initially offer two contrasting views about philosophy. The attitude of the Peripatetic philosophers is rationalistic and secular in spirit, whereas for the Ismailis philosophy represents the esoteric truth behind revelation. Still, the two currents of thought converge in their view that the ultimate purpose of philosophy lies in its ability to lead man towards happiness. Moreover, they share a common concept of happiness as a contemplative ideal of human perfection, merged together with the Neoplatonic goal of the soul’s reascent to the spiritual world. Finally, for both happiness refers primarily to an otherworldly state thereby becoming a philosophical interpretation of the Quranic accounts of the afterlife.
    [Show full text]
  • International Journal of English and Studies (IJOES)
    SP Publications International Journal Of English and Studies (IJOES) An International Peer-Reviewed English Journal www.ijoes.in Vol-1, Issue-4, 2019 ISSN: 2581-8333 Indexed in ________________________________________________________________ GHAZAL: JOURNEY FROM PERSIAN TO ENGLISH ______________________________________________________________________________ Dr. R.P. Singh Professor of English University of Lucknow-226007 ______________________________________________________________________________ Abstract: It is an informative paper on the construct, form, and expansion of Ghazal as a poetic form. The origin of the word ‘Ghazal' goes back to the Arabic word ‘Ghazal' meaning ‘deer' in English. The reference finds roots to the act of hunting a deer. When a hunter shoots a deer in a moonlit night in the Arabian desert, the deer getting pierced with the arrow, runs around helplessly in search of water. In this state, the throat makes the sound like "gaz - gaz". A lover, in the same way, pines for his beloved, and feels emotional bleeding; this leads to the making of Ghazal. The paper discusses various aspects of Ghazal. Key Words: Ghazal, Sher, Matla, Takhallus. The Ghazal is a Persian word referring to a form of Persian poetry. It became popular in Urdu literature later. It is, generally speaking, a form of poetic expression describing platonic love. The locale, tone, and content –almost everything around Ghazal find a lover and his unattained love as the central concern. The narrator almost knows it too well that the meeting of the lovers is unattainable, yet they keep striving till the last. This pang and desire emanate into the verses of Ghazal. The complete Ghazal comprise of Shers (couplets); most of the Ghazal has less than fifteen shers, A good Ghazal has approximately five Shers.
    [Show full text]
  • Islamic Economic Thinking in the 12Th AH/18Th CE Century with Special Reference to Shah Wali-Allah Al-Dihlawi
    Munich Personal RePEc Archive Islamic economic thinking in the 12th AH/18th CE century with special reference to Shah Wali-Allah al-Dihlawi Islahi, Abdul Azim Islamic Economics Institute, King Abdulaziz University, Jeddah, KSA 2009 Online at https://mpra.ub.uni-muenchen.de/75432/ MPRA Paper No. 75432, posted 06 Dec 2016 02:58 UTC Abdul Azim Islahi Islamic Economics Research Center King Abdulaziz University Scientific Publising Center King Abdulaziz University http://spc.kau.edu.sa FOREWORD The Islamic Economics Research Center has great pleasure in presenting th Islamic Economic Thinking in the 12th AH (corresponding 18 CE) Century with Special Reference to Shah Wali-Allah al-Dihlawi). The author, Professor Abdul Azim Islahi, is a well-known specialist in the history of Islamic economic thought. In this respect, we have already published his following works: Contributions of Muslim Scholars to th Economic Thought and Analysis up to the 15 Century; Muslim th Economic Thinking and Institutions in the 16 Century, and A Study on th Muslim Economic Thinking in the 17 Century. The present work and the previous series have filled, to an extent, the gap currently existing in the study of the history of Islamic economic thought. In this study, Dr. Islahi has explored the economic ideas of Shehu Uthman dan Fodio of West Africa, a region generally neglected by researchers. He has also investigated the economic ideas of Shaykh Muhammad b. Abd al-Wahhab, who is commonly known as a religious renovator. Perhaps it would be a revelation for many to know that his economic ideas too had a role in his reformative endeavours.
    [Show full text]
  • Ideological Background of Rationality in Islam
    31 Al-Hikmat Volume 28 (2008), pp. 31-56 THE IDEOLOGICAL BACKGROUND OF RATIONALITY IN ISLAM MALIK MUHAMMAD TARIQ* Abstract. Islam the religion of Muslims, founded on Qu’rānic revelations transmitted through the Prophet Muhammad (570-632 AD). The Arabic roots slm, convey the ideas of safety, obedience, submission, commitment, and dedication. The word Islam signifies the self-surrender to Allah that characterizes a Muslim’s relation- ship with God. Islamic tradition records that in 610 and 632 CE Prophet Muhammad began to receive revelations from God through the mediation of Angel Gabriel. The revelations were memorized and recorded word by word, and are today found in Arabic text of the Qur’ān in the precisely the manner God intended.1 The community, working on the basis of pieces of text written ‘on palm leaves or flat stones or in the heart of men’, compiled the text some thirty years after the death of Prophet Muhammad.2 All the Muslims assert unequivocally the divine authorship of the Qur’ān, Muhammad is but the messenger through which it was revealed. Theoretically, the Qur’ān is the primary source of guidance in the Islamic community (Ummah). The Qur’ān text does not, however, provide solutions for every specific problem that might arise. To determine norm of practice, Muslims turned to the lives of Prophet Muhammad and his early companions, preserved in Sunnah, the living tradition of the community. Originally the practicing of Sunnah varied from place to place, reflecting the pre-Islamic local customs of particular region. By the 9th century, however, the diversity evident in local traditions was branded as an innovation (bid’a).
    [Show full text]
  • Jami and Nava'i/Fani's Rewritings of Hafez's Opening Ghazal
    Imitational Poetry as Pious Hermeneutics? Jami and Nava’i/Fani’s Rewritings of Hafez’s Opening Ghazal Marc Toutant To cite this version: Marc Toutant. Imitational Poetry as Pious Hermeneutics? Jami and Nava’i/Fani’s Rewritings of Hafez’s Opening Ghazal. Charles Melville. The Timurid Century, 9, I.B. Tauris, 2020, The Idea of Iran, 9781838606886. hal-02906016 HAL Id: hal-02906016 https://hal.archives-ouvertes.fr/hal-02906016 Submitted on 23 Jul 2020 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. Imitational Poetry as Pious Hermeneutics? Jami and Nava’i/Fani’s Rewritings of Hafez’s Opening Ghazal Marc Toutant (CNRS Paris) He was the unique of the age (nadera-ye zaman) and a prodigy of the world (o‘juba-ye jahan). These are the first words with which Dowlatshah Samarqandi begins the notice he devotes to Hafez in his Tazkerat al-sho‘ara in 1486. Then he adds: ‘His excellence (fazilat) and his perfection (kamal) are endless and the art of poetry is unworthy of his rank. He is incomparable in the science of Qur’an and he is illustrious in the sciences of the exoteric (zaher) and the esoteric (baten).’1 Although Hafez died in 1389, his poetry was widely celebrated one century later, as shown by Dowlatshah’s eulogy.
    [Show full text]
  • Islamic Ethics in Australian Muslim Everyday Life: a Shi’Ite Perspective Mohamad Younes
    Islamic Ethics in Australian Muslim Everyday Life: A Shi’ite Perspective Mohamad Younes Master’s Thesis in Sociology Spring Term 2017 Humanities and Communication Arts Western Sydney University 1 17481784 Mohamad Younes 2 17481784 Mohamad Younes ABSTRACT Despite the strong emphasis on ethics within the Islamic tradition, Islamic ethics itself is scarcely represented as a discipline within academic scholarship (Ansari 1989). Even within this area, Islamic ethics have predominantly been studied from Sunni perspectives, with little attention being paid to Shi’ite or other minority understandings. This thesis will, therefore, use qualitative data collection methods of semi-structured in-depth interviews and focus groups, to sociologically study the perceptions, understandings, and applications of Islamic ethics in Australian Shi’ite Muslim everyday living. It will investigate the overarching understanding of Islamic ethics and its specific application in Australian Shi’ite Muslim context. The project's objective, therefore, is twofold: one to strengthen Islamic ethics as an independent discipline; and two to address the scant attention Shi’ite Islamic ethics has received in Islamic ethics scholarship generally. Conceptually, this project will contribute to the understanding of Islamic ethics through a particular analysis of Shi’ite Islamic ethics in an Australian Shi’ite context. This is significant as specific understandings of Islamic ethics in certain contexts help to explain how minority groups such as Shi’ite Muslims develop their own ethical standards to shape social relations in society. In addition, this thesis argues for Shi’ite Islamic ethics to be highly Imamate based; that is, very reliant on the actions and sayings of 12 divinely guided Imams (leaders).
    [Show full text]
  • Brill's Series of Primary Sources: Western Travelers in the Islamic World (Http: // Brill'
    134 Book Reviews / Iran and the Caucasus 16 (2012) 134-136 Brill’s Series of Primary Sources: Western Travelers in the Islamic World (http: //www.primarysourcesonline.nl/c19/). Brill’s online Series of Western travel literature on the Islamic World contains more than 220 main written sources by Western travellers, missioners, merchants, diplomatic representatives from early mediaeval period till the 20th century. It is a huge collection of important primary sources for the political, cultural, economic, ethnographical and differ- ent other issues of the history of late mediaeval and early modern Islamic societies from Africa to India and from the Caucasus to Arabic peninsula. In this review, we will focus only on some main sources listed in the Series concerning Iran and especially the history of the Safavids. However, for the Timurid period one of the most valuable sources is the narrative of the embassy of Ruy Gonzalez de Clavijo to the court of Timur at Samarcand in 1403-1406 whose travel laid through Iran. This narrative was translated from Spanish into English for the first time in 1859 by Clemente Ri Markham with notes, preface and an introduction on Timur Lang’s life. There is also the publication of the Spanish text with Russian translation by I. I. Sreznevskij in St. Petersburg in 1881. The next source to be introduced relates the 15th century’s history of Iran and includes the reports of Venetian ambassadors to the court of Uzun Hasan Aq Qoyunlu who was the ruler of Western Iran and Aturpa- takan (Azerbaijan). Those are Caterino Zeno, ambassador in 1471-1473; Giosofat Barbaro, ambassador in 1471-1478; and Ambrogio Contarini, ambassador in 1474-1476.
    [Show full text]
  • Volume 7: Shaping Global Islamic Discourses : the Role of Al-Azhar, Al-Medina and Al-Mustafa Masooda Bano Editor
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by eCommons@AKU eCommons@AKU Exploring Muslim Contexts ISMC Series 3-2015 Volume 7: Shaping Global Islamic Discourses : The Role of al-Azhar, al-Medina and al-Mustafa Masooda Bano Editor Keiko Sakurai Editor Follow this and additional works at: https://ecommons.aku.edu/uk_ismc_series_emc Recommended Citation Bano, M. , Sakurai, K. (Eds.). (2015). Volume 7: Shaping Global Islamic Discourses : The Role of al-Azhar, al-Medina and al-Mustafa Vol. 7, p. 242. Available at: https://ecommons.aku.edu/uk_ismc_series_emc/9 Shaping Global Islamic Discourses Exploring Muslim Contexts Series Editor: Farouk Topan Books in the series include Development Models in Muslim Contexts: Chinese, “Islamic” and Neo-liberal Alternatives Edited by Robert Springborg The Challenge of Pluralism: Paradigms from Muslim Contexts Edited by Abdou Filali-Ansary and Sikeena Karmali Ahmed Ethnographies of Islam: Ritual Performances and Everyday Practices Edited by Badouin Dupret, Thomas Pierret, Paulo Pinto and Kathryn Spellman-Poots Cosmopolitanisms in Muslim Contexts: Perspectives from the Past Edited by Derryl MacLean and Sikeena Karmali Ahmed Genealogy and Knowledge in Muslim Societies: Understanding the Past Edited by Sarah Bowen Savant and Helena de Felipe Contemporary Islamic Law in Indonesia: Shariah and Legal Pluralism Arskal Salim Shaping Global Islamic Discourses: The Role of al-Azhar, al-Medina and al-Mustafa Edited by Masooda Bano and Keiko Sakurai www.euppublishing.com/series/ecmc
    [Show full text]
  • Turkomans Between Two Empires
    TURKOMANS BETWEEN TWO EMPIRES: THE ORIGINS OF THE QIZILBASH IDENTITY IN ANATOLIA (1447-1514) A Ph.D. Dissertation by RIZA YILDIRIM Department of History Bilkent University Ankara February 2008 To Sufis of Lāhijan TURKOMANS BETWEEN TWO EMPIRES: THE ORIGINS OF THE QIZILBASH IDENTITY IN ANATOLIA (1447-1514) The Institute of Economics and Social Sciences of Bilkent University by RIZA YILDIRIM In Partial Fulfillment of the Requirements for the Degree of DOCTOR OF PHILOSOPHY in THE DEPARTMENT OF HISTORY BILKENT UNIVERSITY ANKARA February 2008 I certify that I have read this thesis and have found that it is fully adequate, in scope and in quality, as a thesis for the degree of Doctor of Philosophy in History. …………………….. Assist. Prof. Oktay Özel Supervisor I certify that I have read this thesis and have found that it is fully adequate, in scope and in quality, as a thesis for the degree of Doctor of Philosophy in History. …………………….. Prof. Dr. Halil Đnalcık Examining Committee Member I certify that I have read this thesis and have found that it is fully adequate, in scope and in quality, as a thesis for the degree of Doctor of Philosophy in History. …………………….. Prof. Dr. Ahmet Yaşar Ocak Examining Committee Member I certify that I have read this thesis and have found that it is fully adequate, in scope and in quality, as a thesis for the degree of Doctor of Philosophy in History. …………………….. Assist. Prof. Evgeni Radushev Examining Committee Member I certify that I have read this thesis and have found that it is fully adequate, in scope and in quality, as a thesis for the degree of Doctor of Philosophy in History.
    [Show full text]
  • Unit 15 Islamic Society: Rise and Spread of Sects
    The Rise andRoman Expansion Empire: of UNIT 15 ISLAMIC SOCIETY: RISE AND Political SystemIslam* SPREAD OF SECTS* Structure 15.0 Objectives 15.1 Introduction 15.2 Arabian Peninsula on the Eve of Islam 15.2.1 Jahaliya: Pre-Islamic Period of Ignorance? 15.2.2 Arabs Between the Great Empires 15.2.3 Southern Arabian Peninsula 15.3 Islam in Arabia and Muhammad: Early Islamic Society 15.3.1 Migration to Medina in 622 CE 15.3.2 Conquest of Mecca 15.4 Islamic Caliphate and Dissension in the Islamic World 15.5 The Ummayads: Kharijites and Shia 15.5.1 Who were the Kharijites? 15.5.2 Rise of Shia Islamic Sects 15.6 The Abbasid Caliphate: Mu’tazila and Asharite 15.7 Islamic Sufi Orders 15.7.1 Rise of Sufi Movement 15.7.2 Spread of Sufi Tariqa 15.8 Summary 15.9 Keywords 15.10 Answers to Check Your Progress Exercises 15.11 Suggested Readings 15.12 Instructional Video Recommendations 15.0 OBJECTIVES In this Unit, we are going to study the rise and expansion of Islam and its various sects. Islam, as we know, emerged in Arabia but later spread to the three continents – Asia, Europe and Africa. After studying this unit, you should be able to: z understand the social and political circumstances in the Arabian Peninsula on the eve of the rise of Islam, z know the early conflicts which led to the establishment of Islam, z analyse about the formation of first Islamic State (Caliphate) in Medina and its consequences on the world history, z discuss the rise of Ummayad and Abbasid Caliphates, and z comprehend the roots and growth of dissent groups in Islam – Kharijites, Shia and Sunni, and Sufism.
    [Show full text]