Traditions for Remembering

Savant, Sarah Bowen

doi:10.1017/cbo9781139013437.005

Cited by 1 publication

(2 citation statements)

References 59 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…That was in their most ancient past." 53 Al-Masʿūdī also cites this line in his Tanbīh, noting there that the Persians would bring to the Kaʿba offerings to show respect for Abraham and his son: "it is, according to them, the greatest of the seven great temples (hayākil) and the world's noble houses of worship." 54 The second poet al-Masʿūdī cites in the Murūj "boasted after the appearance of Islam" because of the Persians' ancient practices, saying:…”

Section: Abraham and A New Divine Electionmentioning

confidence: 99%

“…ammad reportedly made his night journey to heaven: "The figure is after this fashion: the face is as the face of a man with a beard and curly hair, with a crown set on the head, but the body, with the fore and hind legs, is that of a bull, and the tail is a bull's tail." 98 The path by which such ideas about prophetic history came to be accepted among Iranian Muslims was surely complicated. In weighing evidence, though, Muslims appear to have frequently recognized as authoritative Arabic traditions from earlier centuries that wrote Iranian locales into prophetic history.…”

Section: A Creative Licensementioning

confidence: 99%

See 1 more Smart Citation

Maps

Savant¹

The New Muslims of Post-Conquest Iran

View full text Add to dashboard Cite

Every child is born in the state of fit. ra [with a natural disposition for Islam]. Then his parents make him a Jew, a Christian, or a Zoroastrian. Muh. ammad, the Prophet One of the central challenges the early Muslim community faced was determining the relationship between kinship-based ways of organizing Muslim society and those that claimed to transcend kinship in the name of Islam. In the end, genealogy was put to many uses and provided a common vocabulary that expressed and mobilized modes of social organization. 1 Muh. ammad's family tree, enumerating his ancestors, descendants (known as sayyidso rsharīfs), and adoptive clients (mawālī), served as the most important paradigm. The families of sayyids and sharīfs were, and still are, accorded enormous prestige, as their lineages underwrote dynastic arrangements, provided access to patronage, and created power brokers and mediators. Converts who adopted familial connections to other Muslims as mawālī gained a sense of belonging to their new faith. And other forms of kinship, such as tribal lineages or descent from Sufi saints, conferred similar forms of belonging, prestige, and benefits, including access to office and positions of leadership. 1 Early Arab Muslims' fascination with genealogy can readily be seen in the Jamharat al-nasab of Hishām b. Muh. ammad al-Kalbī (d. ca. 204/819 or 206/821

show abstract

Section: Abraham and A New Divine Electionmentioning

confidence: 99%

Section: A Creative Licensementioning

confidence: 99%