In recent years scholars have challenged the concept of an Islamic city by constructing a historical narrative in which it derives from the orientalist tradition. They claim that French orientalists in the early twentieth century created an ideal type of the Islamic city as contrasted with its Western counterpart in order to support the assumptions of orientalist discourse. The first part of the anicle challenges this assumption by showing that the French orientalists did not in fact posit an Islamic city type. The second part offers an alternative explanation for the genesis of the concept by tracing it to the work of American anthropologists in the 1950s.
Modern historians of Persia's Safavid period (1501–1722) have long assumed that there was an interregnum between the death of Shah Ismāʿīl I in 1524 and the date when his son Ṭahmāsp came of age and established direct control in the 1530s. This idea of an interregnum takes two forms in the historiography. According to one narrative, during this time the Qizilbāsh amirs were disloyal to the young Ṭahmāsp and tried to seize control of Persia for themselves. According to the other, there was a war of succession in which Qizilbāsh factions supported different sons of Ismāʿīl I. Both of these narratives co-exist in the contemporary historical literature even though they disagree. Based on a close reading of the early Safavid chronicles, this article demonstrates that both narratives are incorrect and there was no interregnum. The Qizilbāsh continued throughout Ṭahmāsp's minority to respect him and treat him as their leader. Unsurprisingly, given his youth and inexperience, he deferred matters of state to his amirs. Nevertheless, his amirs derived their legitimacy to rule from him, and when leadership passed from one amir to another, it did so only with Ṭahmāsp's approval. Moreover, there was no dispute over the succession during Ṭahmāsp's minority.
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