Download The New Muslims of Post-Conquest Iran: Tradition, Memory, by Dr Sarah Bowen Savant PDF

By Dr Sarah Bowen Savant

How do converts to a faith come to consider an attachment to it? the hot Muslims of Post-Conquest Iran solutions this significant query for Iran by way of targeting the position of reminiscence and its revision and erasure within the 9th to 11th centuries. in this interval, the descendants of the Persian imperial, spiritual, and historiographical traditions not just wrote themselves into starkly assorted early Arabic and Islamic money owed of the prior but in addition systematically suppressed a lot wisdom approximately pre-Islamic historical past. the end result was once either a brand new "Persian" ethnic id and the pairing of Islam with different loyalties and affiliations, together with kin, locale, and sect. This pioneering learn examines revisions to reminiscence in a variety of circumstances, from Iran's imperial and administrative background to the Prophet Muhammad's stalwart Persian better half, Salman al-Farisi, and to reminiscence of Iranian students, infantrymen, and rulers within the mid-seventh century. via those renegotiations, Iranians built a feeling of Islam as an authentically Iranian faith, as they concurrently formed the wider historiographic culture in Arabic and Persian.

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Extra info for The New Muslims of Post-Conquest Iran: Tradition, Memory, and Conversion

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Tauris, 2004). 28 For a student of history, a key opportunity presents itself in the way in which our Arabic sources tend to return to a common pool of memories about locales, events, institutions, and persons, but with different methods of selecting and manipulating the record. These divergent methods can often suggest something about the hermeneutics of individual traditionists. One can compare texts so as to decipher novelties, discern goals, and understand the social and cultural stakes involved in remembering the past in one particular way as opposed to another.

22 The New Muslims of Post-Conquest Iran for details: when was Ctesiphon founded, and by whom? What monuments were located there, rather than in other cities? Was the White Palace joined to the Taq-i Kisra? ¯ ¯ Some of the answers were no longer available, whereas others were contested. That the Arabs used the name al-Mada¯ ʾin (“the cities”) to refer both to the entirety of the Sasanian metropolis, of which Ctesiphon represented one piece, and to Ctesiphon itself only added to the confusion. And which cities were the mada¯ ʾin?

Umayyad Legacies: Medieval Memories from Syria to Spain (Leiden: Brill, 2010), esp. Borrut, “La Memoria Omeyyade: Les Omeyyades entre souvenir et oubli dans les sources narratives Islamiques” (pp. 25–61). Surprisingly little work has been done on this topic; but see Asma Afsaruddin, The First Muslims: History and Memory (Oxford: Oneworld, 2008), to be read in the light of Robinson’s review article, “The Ideological Uses of Early Islam,” Past & Present, no. 203 (2009): 205–28. ammad as Viewed by the Early Muslims (Princeton, NJ: Darwin Press, 1995).

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