Category Archives: Islamic History

Sunni-Shi’a Relations in Mamluk and Ottoman Contexts


by Stefan Winter

There is a wealth of literature on Sunni-Shi’a relations relating to many periods and places of Islamic history. I attach a brief list of titles on the Mamluk and Ottoman cases with which I am familiar below.

Beyond that, however, there is probably a good reason why “this confrontation” and “its new relevance in today’s politics” is dealt more with in journalistic analyses than scholarly works. To link all instances of conflict or contact between given Sunni and Shi’a actors throughout Islamic time and space, from Pakistan to Lebanon, from Siffin to Doha, to a single ongoing confrontation, as modern observers often do, is reductionist at best.

Of course there is a fundamental theological dispute between Sunnism and Shiism and there has been no shortage of wars and communal disturbancesthat expressed themselves along sectarian lines. But such events invariably also had political and economic causes that must be investigated in their own specific context, and they should not mask the far more numerous instances when the supposed Sunni-Shii dichotomy explains absolutely nothing of, or is downright contradicted by, political events, from the Ayyubids’ tactical alliances with the Ismailis, to the Ottomans’ commercial relations with the Safavids and recourse to Shii tax farmers, to Iran’s intermittent support of Gülbuddin Hekmatiyar to the posters of Hasan Nasrallah you see all over the (conservative Sunni) suq in Aleppo today. Continue reading Sunni-Shi’a Relations in Mamluk and Ottoman Contexts

Ottomaniacs


Süleyman the magnificently polemical

ISTANBUL – Hürriyet Daily News, Sunday, January 9, 2011

A new TV soap has generated a massive reaction from conservative circles in Turkey, with claims that the Ottoman dynasty is portrayed in the show as both “indecent” and “hedonistic.”

The soap, titled “Muhteşem Yüzyıl” (The Magnificent Century), is based on events that occurred during the reign of Süleyman I, also known as Suleyman the Magnificent.

Surviving heirs of the Ottoman dynasty and members of the ruling Justice and Development Party, or AKP, are among critics of the show.

Reactions started to flow in following the broadcast of the trailer, even before the first episode was aired on Jan. 5.

The Supreme Board of Radio and Television, or RTÜK, is reported to have received thousands of complaints, most of which focus on the Sultan’s alcohol consumption and activities in the harem with his concubines. Continue reading Ottomaniacs

Ibn Tufayl’s Fable


What would happen to a child growing up on an island outside any human society? In real life such a scenario would be absurd. No child could survive from birth on his or her own, despite exotic accounts of feral human babies being reared by animals. But as a thought experiment, it makes an intriguing story. Such is the philosophical fable spun by the Andalusian Muslim scholar Ibn Tufayl over eight centuries ago. I have just finished teaching this text and the lessons in it are fresh in my mind.

If you have never read this classic fable, it can be found online in the original 1708 translation into English by Simon Ockley. A more recent translation by Lenn Evan Goodman is available from Amazon. The author was a distinguished Muslim intellectual who borrowed from the earlier Greek icons Aristotle and Plato, as well as the commentaries by earlier Muslim philosophers like Ibn Sina (Avicenna) and al-Farabi. His fable combines logical arguments, inductive scientific observation and a form of intuition that leads to a union with the One. Continue reading Ibn Tufayl’s Fable

Ottoman Haifa


William Henry Bartlett, Mount Carmel Looking towards the Sea, engraving,
collection of Dr. Y. Rimon, Haifa

The Haifa City Museum in Israel is sponsoring a special exhibition entitled “Ottoman Haifa: Aspects of the City, 1516-1918” from August 29, 2009 – October 2, 2010. The curator is Ron Hillel. Details are provided at the exhibition website, with the description copied below.

During the Ottoman period, many marked changes occurred in Haifa and its environs. The foundations of today’s city were laid, economic, social, and religious. Even though Ottoman rule ended less than 100 years ago, the general sense is that all this happened in the remote past. This exhibition is intended to revive that heroic era, to make it tangible.

The exhibition follows Haifa’s development during the Ottoman period. The city’s growth is linked by indissoluble bonds to its technological and economic progress. Its development is documented in geographic illustrations and maps and with the invention Continue reading Ottoman Haifa

Islam’s Beginnings

Islam’s beginnings

Mohammed’s early movement was a surprisingly big tent, says historian Fred M. Donner

By Thanassis Cambanis, The Boston Globe, May 2, 2010

The first followers of Christ didn’t consider themselves ’’Christians’’; they were Jews who believed that a fellow Jew named Jesus Christ was the long-awaited messiah. It took centuries for Christianity to evolve and solidify as a distinct faith with its own doctrine and institutions.

In ’’Muhammad and the Believers: At the Origins of Islam,’’ University of Chicago historian Fred M. Donner wants to provide a similar back story for Islam — a religion which, in the popular imagination, sprang wholly formed from the seventh-century sands of Arabia. Mohammed preached at the juncture of the Roman and Sassanian empires, winning support from Christians, Jews, Zoroastrians, and various deist polytheists. According to Donner, Mohammed built a movement of devout spiritualists from many faiths who shared a few core beliefs: God was one, the end of the world was near, and the truly religious had to live exemplary lives rather than merely pay lip service to God’s laws. It was only a century after Mohammed founded his ’’community of believers” and launched the great Islamic conquest that his followers started to define their beliefs as a distinct religious faith. Continue reading Islam’s Beginnings

July 4, 1187


Guy de Lusignan and Saladin in Battle / Mathew Paris, c.1250

[Webshaykh’s Note: July 4 is famous for more than one reason, although firecracker bedlam covers both the annual American celebration as well as a devastating crusader defeat of the Knights Templar almost a millennium ago. The following account is from TemplarHistory.com.]

The Fourth of July, a time for Americans to celebrate their War of Independence from the English in 1776, had an entirely different meaning to medieval Europe. For the Fourth of July, 1187 was to be one of the bloodiest battles of the crusades, the Battle of the Horns of Hattin.

The area is called the Horns of Hattin for the two rocky peaks that rise over the brush covered slopes behind Tiberius on the Sea of Galilee. It was here that Saladin aligned 12,000 of his knights plus an army carrying regular provisions at Tiberius. An army as well mounted and armed as anything that could be assembled by the combined forces of the Templar and Hospitaller orders. On the other side of the battlefield were the crusading forces comprised of 20,000 foot soldiers but only about 1,000 knights. This force, small by comparison, was assembled by depleting the forces of many surrounding cities thus leaving the unarmed cities open to attack.

The Christian army had set out for Tiberius in the early morning hours of July 3rd, leaving in their wake their well-watered camp for the dust and dryness of the desert air. They carried with them that Holy relic so many would die for in coming battles, the True Cross, discovered in 326 CE by the mother of Constantine the Great.

As they made the trek in the hot desert sun they found no water to aid their thirst and in the heavy armor must have been near exhaustion. By evening of July 3rd, the crusading army arrived at a plateau below the Horns of Hattin, which jutted into the air 100 feet above them. Even at this resting spot the Templars and other crusading warriors found no water, as the well was dry and the only stream was blocked. Continue reading July 4, 1187

Donner 1, Lewis 0


[Note: The following is a perceptive review of two recently published books:
FAITH AND POWER: Religion and Politics in the Middle East by Bernard Lewis
(Oxford University Press, 2010) and MUHAMMAD AND THE BELIEVERS At the Origins of Islam by Fred M. Donner (The Belknap Press/Harvard University Press, 2010). The latest same-old stuff by Lewis can be consigned to the dustbin but Donner should be carefully read by a wide audience.]

by Max Rodenbeck, The New York Times, June 27

In the United States, a country saturated with instant punditry, serious scholars rarely attain celebrity as public intellectuals. Yet Bernard Lewis, a professor emeritus of Near Eastern studies at Princeton, has long radiated influence far beyond his specialization in Ottoman studies. A friend of Henry Kissinger and a mentor to subsequent cohorts of conservative policy makers, Lewis arguably has done more than any Mideast expert to mold American attitudes to the region.

His latest book, “Faith and Power,” a collection of essays, lectures and speeches from the past two decades loosely linked to the theme of relations between Islam and the state, reminds us why. Lewis is a fine writer, with a commanding authorial voice that sweeps magisterially across the ages. His linkage of diverting historical anecdotes to pressing current issues and his skill at contracting complex ideas into clever apothegms do much to explain his appeal to politicians in search of a punchy quote. Continue reading Donner 1, Lewis 0

Eclipse of the Greater Jihad

Eclipse of the Greater Jihad
by Syed Manzar Abbas Zaidi, Journal of Religion, Conflict, and Peace, Volume 3. Issue 1, Fall 2009

[The following is a brief excerpt from an interesting article on the debate over the “greater jihad” in light of Quranic and hadith references. I recommend reading the entire article, which can be done by clicking here.]

The word jihad derives from the Arabic root jhd, signifying intense struggle or effort. It has the connotations of a moral struggle within one’s own self, besides denoting an armed struggle. It thus carries the hermeneutical meaning of a moral endeavour directed toward one’s own improvement or self-elevation on a moral plane, which Muslim jurists of eminence have been quoted as calling jihad-e-akbar, or greater jihad. On the other hand, preparations and participation for defense against an armed conflict that is the consequence of foreign aggression has been known as qitaal, or jihad-e-asghar, lesser jihad… Continue reading Eclipse of the Greater Jihad