By Nancy Khalek
Sooner than it fell to Muslim armies in advert 635-6 Damascus had a protracted and prestigious historical past as a middle of Christianity. How did this urban, which grew to become the capitol of the Islamic Empire and its humans, negotiate the transition from a past due old or early Byzantine international to an Islamic tradition? In Damascus after the Muslim Conquest, Nancy Khalek demonstrates that the adjustments that happened in Syria in this formative interval of Islamic existence weren't easily an issue of the substitute of 1 civilization by way of one other due to army conquest, yet really of moving relationships and practices in a multifaceted social and cultural surroundings. at the same time overdue old kinds of faith and tradition endured, the formation of Islamic id was once tormented by the folks who built, lived in, and narrated the background in their urban. Khalek attracts at the proof of structure and the testimony of pilgrims, biographers, geographers, and historians to make clear this technique of identification formation. delivering a clean method of the early Islamic interval, she strikes the research of Islamic origins past a spotlight on problems with authenticity and textual feedback, and initiates an interdisciplinary discourse on narrative, storytelling, and the interpretations of fabric tradition.
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Extra info for Damascus after the Muslim Conquest: Text and Image in Early Islam
Brock, and Robert Hoyland have edited a significant collection of sources in The Seventh Century in the west Syrian Chronicles (Liverpool: Liverpool University Press, 1993). Michael Penn’s monograph on a comprehensive analysis of west and East Syrian responses is forthcoming, and I am indebted to him for sharing his work in progress. In Latin we have a few traces of Islamic rule in the itinerary of the pilgrim Arculf (ad 683), one saint’s life originally in Greek, from about ad 692, and one Latin chronicle from Spain, which covers up to ad 724.
See, for example, Wael Hallaq, A History of Islamic Legal Theories: An Introduction to Sunnı̄ Uṣūl al-fiqh (Cambridge: Cambridge University Press, 1997). 103. Robinson, “Reconstructing,” 117. Pre-Islamic culture’s deep roots in poetry and memorization had an enduring impact on the early transmission of Islamic knowledge, and contributed profoundly to the narrative and observational character of akhbār. ” Robinson, Islamic Historiography, 9. Still, narratives were not just the stuff of poetry and oral transmission.
For an earlier discussion of the past and methods of legitimation in early Islamic historical writing, see Donner, Narratives of Islamic Origins, esp. 98–124. Gregor Schoeler, The Oral and the Written in Early Islam, trans. Uwe Vagelpohl and ed. James E. Montgomery (London and New York: Routledge, 2006), editor’s introduction, 11. Donner, “‘Uthmān and the Rāshidūn Caliphs in Ibn ‘Asākir’s Tārı̄kh Madı̄nat Dimashq: A Study in Strategies of Compilation,” in Ibn ‘Asākir and Early Islamic History, 44–61.
Damascus after the Muslim Conquest: Text and Image in Early Islam by Nancy Khalek