By Dr Sarah Bowen Savant
How do converts to a faith come to believe an attachment to it? the recent Muslims of Post-Conquest Iran solutions this significant query for Iran via concentrating on the position of reminiscence and its revision and erasure within the 9th to 11th centuries. in this interval, the descendants of the Persian imperial, non secular, and historiographical traditions not just wrote themselves into starkly diverse early Arabic and Islamic money owed of the prior but additionally systematically suppressed a lot wisdom approximately pre-Islamic heritage. the outcome used to be either a brand new "Persian" ethnic identification and the pairing of Islam with different loyalties and affiliations, together with kinfolk, locale, and sect. This pioneering learn examines revisions to reminiscence in a variety of circumstances, from Iran's imperial and administrative historical past to the Prophet Muhammad's stalwart Persian spouse, Salman al-Farisi, and to reminiscence of Iranian students, squaddies, and rulers within the mid-seventh century. via those renegotiations, Iranians built a feeling of Islam as an authentically Iranian faith, as they at the same time formed the wider historiographic culture in Arabic and Persian.
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Additional resources for The New Muslims of Post-Conquest Iran: Tradition, Memory, and Conversion
The Invention of Tradition (Cambridge: Cambridge University Press, 1983). Gnoli, Idea of Iran, 130. Cf. Arthur Christensen, L’Iran sous les Sassanides (Copenhagen: Levin & Munksgaard, 1936), esp. , 214–15, 416, and 513ff. The bibliography on this subject is extensive; see especially Mostafa Vaziri, Iran as Imagined Nation: The Construction of National Identity (New York: Paragon House, 1993); Afshin Marashi, Nationalizing Iran: Culture, Power, and the State, 1870–1940 (Seattle: University of Washington Press, 2008); Mohamad Tavakoli-Targhi, “Historiography and Crafting Iranian National Identity,” in Iran in the 20th Century: Historiography and Political Culture, ed.
The great jurist and caliphal adviser al-Maward¯ ı (d. 450/1058), for example, reportedly ¯ ¯ against the Buyid ruler Jalal once declared a legal opinion ( fatwa) ¯ alDawla, who in 429/1037–8 demanded from the reigning caliph, al-Qa¯ ʾim ¯ (“king (r. 422–67/1031–75), the right to the Arabic title malik al-muluk 15 of kings”). ) (Oxford: Ashmolean Museum Oxford, 2001), xv–xvii; and Roy Parviz Mottahedeh, “The Idea of Iran in the Buyid Dominions,” in The Idea of Iran, vol. 5, Early Islamic Iran, ed.
But compare the Shahrestan¯ ¯ an-shahr, ¯ ı¯ Er a Middle Persian text that its modern translator, Touraj Daryaee, believes ¯ an-shahr, reflects a sixth/early seventh-century CE imperial Sasanian vision of Er although ¯ its last redactors lived under the ʿAbbasid caliphate in the eighth century CE. Touraj ˇ ¯ anˇ ¯ ıha¯ ı¯ Er ¯ sahr: A Middle Persian Text on Late Antique Daryaee, ed. ” See also M. , The Letter of Tansar (Rome: Istituto Italiano per il Medio ed Estremo Oriente, 1968), 26, n. 1, and Gnoli, Idea of Iran, 153–5.
The New Muslims of Post-Conquest Iran: Tradition, Memory, and Conversion by Dr Sarah Bowen Savant