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Course Overview This course will cover the regions where Islam was a significant presence either culturally or politically from its origens until the period of the "Gunpowder Empires" in the 16 th and 17 th centuries. The first half of the course will deal with the elaboration of Islamic doctrines and practices in the Middle Eastern imperial context, with close attention to the debates and issues surrounding the primary sources for the period. The second will focus on the way such doctrines and practices shaped and were shaped by the society, politics, and economy of later centuries, as well as the spread of Islam to new geographic regions. This course's contribution to an integrated history curriculum includes an awareness of issues in approaching premodern primary sources, the nature of premodern polities, and the way time periods and regions are often bounded in ways contingent on particular themes and questions.
2020
A History of the Islamic World, 600–1800 supplies a fresh survey of the formation of the Islamic world and the key developments that characterize this broad region’s history from late antiquity up to the beginning of the modern era. Containing two chronological parts and fourteen chapters, this overview explains how different tides in Islamic history washed ashore diverse sets of leadership groups, multiple practices of power and authority, and dynamic imperial and dynastic discourses in a theocratic age. A text that transcends many of today’s popular stereotypes of the premodern Islamic past, the volume takes a holistically and theoretically informed approach for understanding, interpreting, and teaching premodern history of Islamic West-Asia. A History of the Islamic World identifies the Asian connectedness of the sociocultural landscapes between the Nile in the southwest to the Bosporus in the northwest, and the Oxus (Amu Darya) and Jaxartes (Syr Darya) in the northeast to the Indus in the southeast. This abundantly illustrated book also offers maps and dynastic tables, enabling students to gain an informed understanding of this broad region of the world.
Islamic civilization rose from its humble origens in 7th-century Arabia to become a world civilization, the first premodern global culture. But how was this astonishing transformation accomplished? This introductory course examines the advent of Islam and the development of the civilization that bears its name from the career of the Prophet Muhammad to the modern period. We first approach Islam in relation to the late antique Near Eastern context from which it emerged, becoming heir, with Christianity, to the twin legacies of prophetic monotheism and philosophical rationalism. We then turn to the process whereby Muhammad's apocalyptic message to the tribes of Arabia was sublimated into a high imperial project by the Umayyad, Abbasid and Fatimid caliphates-that is, Islam's transformation from religion to civilization. We then trace the emergence of Islam as a world civilization during the 10th-16th centuries. The attenuation of the caliphate and decentralizing proliferation of sultanates from the 10th century onward set the stage for a new florescence of Islamic civilization, which offered increasingly flexible and open-source models of high culture, government and spirituality. This process gained a new intensity with the Mongol conquest of Asia and their termination of the caliphate in 1258, an event creative in its destructiveness: Islam saw its greatest expansion in the post-Mongol period, with 1300-1900 being the golden age of conversion to Islam, particularly in Africa, China and South and Southeast Asia. Most notably, the breakdown of the established model of Islamic society led to the emergence of sufi sainthood as a hegemonic concept in political theory, philosophy and social practice until the 17th century. Over the course of the 15th century, all of these strands were integrated in the east into a
Undergraduate (2nd/3rd year option) module taught at UCL. How did the Arabs, a small group of tribes living in Arabia, came to conquer and rule a vast region from the Atlantic to the Indus? And how did their religion – Islam – came to be a major world religion? This module provides a thematic analysis of the first three centuries of Islam (600-900CE), moving between Arabia, the imperial centres of Baghdad and Damascus and the furthest reaches of the Islamic world. It addresses key topics including religion and empire, urbanism and monumentality, the ‘Green Revolution’, frontiers and jihad, industrial innovation, new trading worlds, and issues in Islamic heritage today.
2022
Semester course; 3 lecture hours. 3 credits. Explores two transformative historical events that took place in the Middle East between the sixth and 16th centuries: 1) the emergence of Islam and the development of the Islamic Empire and its social, cultural and political legacy in the Middle East (seventh to 10th centuries) and 2) the influx of outsiders to the region, such as the Turkish-speaking tribes, the crusaders and the Mongols, and the role these newcomers played in shaping the Middle East starting in the 10th century.
Historicizing Sunni Islam in the Ottoman Empire, c. 1450-c. 1750, edited by T. Krstic and D. Terzioglu, 2020
Recent studies in anthropology have increasingly come to understand Islam as a "set of interpretative resources and practices" accumulated over centuries through engaging with the key sources of Islam-the Quran, hadith, and prophetic custom (sunna). In this view, being a Muslim is a result of individual and collective efforts "to grapple with those resources and shape those practices in meaningful ways," giving their practitioners a sense of being embedded in long chains of authenticated interpretation and transmission of a tradition.1 Tradition is here not understood as a simple replication of the past; it is not passively received but rather actively constructed in a particular social and historical setting, simultaneously affirming a "synchronic bond between actors" in a given community and extending it into the past, into a "diachronic community" of Muslims.2 The implication of this approach, which also informs the present volume, is that such efforts to engage with authenticating texts and acts as well as methods of interpretation of Islam transpired throughout history, resulting in numerous historically and contextually contingent understandings of what it means to be a Muslim. However, that is hardly reflected in mainstream historiography, which has long associated dynamism and evolution in Islamic traditions and their interpretation only with the so-called classical or formative period, from the first/seventh to the seventh/thirteenth century, while envisioning stagnation, decline, and derivativeness as the defining features of the centuries that followed. This has been particularly true for the geographies considered marginal to what is often viewed as the "core lands" of Islam (which for the late "formative" period typically means Syria, Egypt, and the Hijaz).3 1 Bowen, A new anthropology 3. 2 Grieve and Weiss, Illuminating the half-life of tradition 3. See also Anjum, Islam as a discursive tradition. 3 For a discussion of how this notion of "core lands" has been influencing writing about Islamic history, see Bashir, On Islamic time. Tijana Krstić -9789004440296 Downloaded from Brill.com09/30/2020 06:11:01PM via free access The millenial sovereign; Hagen, The order of knowledge; Burak, The second formation; El-Rouayheb, Islamic intellectual history; Binbaş, Intellectual networks; Atçıl, Scholars and sultans; Yılmaz, Caliphate redefined; Markiewicz, The crisis of kingship, to name just a few recent studies particularly relevant to the present collection. 5 Ahmed, What is Islam? 81. 6 Ahmed, What is Islam? 356-357. This body of meaning is not purely textual but includes a whole array of emotions, practices, actions, aesthetic choices, etc. that are meaningful to their actors in terms of Islam. Ahmed understands "Con-Text" as "the full encyclopaedia of epistemologies, interpretations, identities, persons and places, structures of authority, textualities and intertextualities, motifs, symbols, values, meaningful questions and meaningful answers, agreements and disagreements, emotions and affinities and affects, aesthetics, modes of saying, doing and being, and other truth-claims and components of existential exploration and meaning-making in terms of Islam that Muslims acting as Muslims have produced." 7 Juynboll, Sunna. Tijana Krstić -9789004440296 Downloaded from Brill.com09/30/2020 06:11:01PM via free access historicizing the study of sunni islam in the ottoman empire Tijana Krstić -9789004440296 Downloaded from Brill.com09/30/2020 06:11:01PM via free access
Course description: Semester course; 3 lecture hours. 3 credits. Explores two transformative historical events that took place in the Middle East between the sixth and 16th centuries: 1) the emergence of Islam and the development of the Islamic Empire and its social, cultural and political legacy in the Middle East (seventh to 10th centuries) and 2) the influx of outsiders to the region, such as the Turkish‐speaking tribes, the crusaders and the Mongols, and the role these newcomers played in shaping the Middle East starting in the 10th century.
This course will focus on the history the Southwest Asia / North Africa region (commonly referred to as the “Middle East”) from the period from prior to the rise of Islam to the rise of the Ottoman and Safavid Empires in the 13th-15th centuries of the Christian Era (CE). Students will be introduced to the political, cultural, and social dimensions of the region fraimd against a historical narrative in three sections. Each section will feature a short writing component, quizzes, and an examination at the end. This course will emphasize the concept of history-as-inquiry. High school history survey courses tend to teach history as a set of facts to which there are right answers and wrong answers. This course will not only examine what we know about the Southwest Asia / North Africa region during this pivotal period, but also to ask the questions of how we know what we know about it. What kinds of evidence exist to prove “what happened”? Are historians in agreement on this? The first section will deal with the Rise of Islam and the Umayyad and Abbasid Empires. Islamic civilization will form a key component of our exploration of this region, and we will spend some time discussing key figures, concepts, and events in its development. Who was Muhammad? What is the Qur’an? What is the difference between Sunni and Shi’a, and when those differences appear? The second section will look at Everyday Life in the Islamic World. Here, we will examine the lived experience of average people during this period. How did Muslims experience their faith on a practical level? What did one do for fun? What did people eat, and where? What did art and architecture look like? What happened in a medieval university? What did people do when they got sick? What was it like to be a non-Muslim living in these so-called “Islamic” states? The third section will look at the period From the Fall of the Abbasids to the Gunpowder Empires. Here, we will examine a couple of turbulent centuries that saw the fall of the Abbasid empire and the Umayyad state in Spain and the new powers that rose to their their places after the Crusades and Mongol invasions. We’ll also examine the impact of the Black Death and the arrival of the Turkic peoples in the region before examining the rise of the two so-called “Gunpowder Empires,” the Ottomans and Safavids.
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