2015

The monograph based on the dissertation was published by EUP in 2021 and has superseded the thesis. The book is available in paperback/as an Ebook from https://edinburghuniversitypress.com/book-the-kharijites-in-early-islamic-historical-tradition.html (or drop me a line...).

Hagemann, Hannah-Lena & Verkinderen, Peter: "Kharijism in the Umayyad Period", in Andrew Marsham (ed.), The Umayyad World, Routledge, 2020, pp. 489-517.

al-Masaq, 2016

1 Hannah Hagemann To cite this article: Hannah Hagemann (2016) Challenging Authority: Al-Balādhurī and al-Ṭabarī on Khārijism during the Reign of Muʿāwiya b. Abī Sufyān 1 , Al-Masāq, 28:1, 36-56, ABSTRACT Khārijite resistance to Umayyad authority during the caliphate of Muʿāwiya b. Abī Sufyān (r. 661-680) is represented in detail in the works of the early Muslim scholars Aḥ mad b. Yaḥ yā al-Balādhurī (d. c. 892) and Muḥ ammad b. Jarīr al-Ṭ abarī (d. 923)

Intro volume 1 and table of contents

A dissertation submitted in partial fulfilment of the requirements for the BA (History) degree at the University of Southampton.

IOU, 2022

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

The Muslim World (vol. 104), 2014

In recent years, the term “proto-Sunni” has become common in scholarship on the early centuries of Islam. Drawing on categories developed by Peter Berger, this study seeks to move toward a more inclusive portrait of the early proto-Sunni movement and a more organic understanding of the movement’s success. It argues that owing to the erosion of several of the “plausibility structures” of earliest Islam, three tendencies emerged among the proto-Sunnis between the early 8th and mid-9th centuries C.E.: proto-Sunnis as traditionist ʿulamāʾ, proto-Sunnis as pious ascetics, and proto-Sunnis as volunteer holy warriors. The prestige acquired through their activities in these areas enabled the early proto-Sunnis to “objectify” and “legitimize” new plausibility structures which would prove decisive to an eventual Sunni consensus.

Journal of Islamic and Muslim Studies, vol. 1, no. 2., 2016

Bulletin of the School of Oriental and African Studies, 2010