2015 Iran and Early Islam: Introduction (original) (raw)
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The Dynamics of Islamic Civilization in the Persian Region: A Historical Study
Jurnal Keislaman
The chapters in the history of Islamic civilization by historians are divided into classical, medieval, and modern periods. Islamic civilization itself is a civilization that spread widely to various regions, including the Persian region. Persia in its history deviates many relics that show how Islam is dynamic in each era. This article was written using a qualitative descriptive approach by describing the literature study method. From the results of the discussion, it is known that Islamic civilization in Persia is dynamic, and most of the relics left by the Shafavid dynasty. In addition, in the later period, Persian identification with Shia (teachings) became attached to each other as a result of the dynamics of Islam in this region.
Expansion and Consolidation of Islam in Iran to the End of Qajar Period
Khazar Journal of Humanities and Social Sciences, 2014
Under Islam, for the first time since the Achaemenids, all Iranians including those of Central Asia and on the frontiers of India became united under one rule. Islam was rescued from a narrow Bedouin outlook and Bedouin mores primarily by the Iranians, who showed that Islam, both as a religion and, primarily, as a culture, need not be bound solely to the Arabic language and Arab norms of behavior. Instead Islam was to become a universal religion and culture open to all people. This was a fundamental contribution of the Iranians to Islam, although all Iranians had become Muslims by the time of the creation of Saljuq Empire. So, Iran in a sense provided the history, albeit an epic, of pre-Islamic times for Islam. After all, the Arabs conquered the entire Sasanian Empire, where they found fullscale, imperial models for the management of the new Caliphate, whereas only provinces of the Byzantine Empire were overrun by the Arabs. The present paper is an attempt to give reader a detailed ...
The Islamic conquests define the sharpest periodization in Iranian history particularly and West Asia more generally. Although an underlying tenacious continuity is discernible in the Persian-Islamic ethos to the present, the acceptance of a new religion marked the start of a new order, and it became the basis of a new civilization whose identity, development, and efflorescence, subsequent to enslavement, slaughter, and destruction, were completely remolded. It merits reiteration that its articulation, despite pre-Islamic inspiration, was unassailably Islamic. The Sassanian-Zoroastrian legacy of art, attitude, statecraft, thought, and sophistication-neither fully assimilated nor rejected but always ambivalent-was bequeathed to the Islamic tradition. This became evident in Islam's treatment of Zoroastrians who were expediently, and never unanimously, recognized as ahl al-kitab (People of the Book). Zoroastrianism or Mazdeism, the state religion of its Sassanian upholders (224-651 CE), 297 eclectically also flourished in Afghan and Transoxianian principalities, which completely collapsed with the Arab conquest of Iran and central Asia. It lacked any recuperative power and, of all religions that encountered Islam, suffered the most. Byzantine Christians could at least count on allies or adherents elsewhere, and Jews, unlike Zoroastrians, had honed bitter survival skills over generations. Islam was to leave Zoroastrianism a remarkable remnant
2018
At the sight ofAntioch's fall you would start At Greek and Persian turned to stone With the fates at large as Anûshirvân Under banner imperial drives his troops In sea ofarmor closing in On Byzantium's emperor saffron-robed Al-Buḥturī (d. 248/897), qaṣīdah on the Īwān Kisrā 1 This volume of the peer-reviewed, open access Mizan: Journal for the Study ofMuslim Societies and Civilizations presents several articles (and a provocative postscript) centering on the theme of "New Perspectives on Late Antique Iran and Iraq." The articles featured here originated with a pair of conference panels convened in 2016. The first was held during the summer of 2016 at the Eleventh Biennial Iranian Studies Conference at the University of Vienna, August 2-5, 2016; the second followed in the fall of that year, convened during the 50th Anniversary Annual Meeting of the Middle East Studies Association held in Boston, November 17-20, 2016. The articles by Touraj Daryaee, Isabel Toral-Niehoff, and Shai Secunda in this volume are revisions of their contributions to the first panel in Vienna; those by Thomas Carlson, Mimi Hanaoka, and Jason Mokhtarian are revisions of their contributions to the second. Richard Bulliet, who has graciously contributed the afterword to this volume, served as respondent at the Boston panel.
Western Iran at the End of Fifth Millennium B.C., Change or Continuity? An Appraisal
Archaeological Research of Iran, 0
The early phase of late chalcolithic period is corresponding with principal cultural changes in vast regions of west of Iran. After long time of using painted potteries, at least at the end of fifth and early fourth millennium BC overlapping with Godin VII (VII/VI3) in west of Iran, the painted ceramics style went out entirely and replaced by plain/coarse chaff tempered pottery style. The replacement of plain ceramic instead of painted one in west of Iran, is considered with great cultural changes in west Iran which an event has occurred in the Zagros region to be seen by a severe decline in the number of residential areas and functioned to bring a shift by which the sedentary societies were changed to the more mobile pastoralists using open-air or cave areas instead of large occupational sites. but noted that mentioned hypothesis regarding the archaeological studies of early phase of late chalcolithic period in west of Iran was based on early studies occurred at 1964-1975 in east of central Zagros Highlands at west of Iran. noted during recent decades the situation was changed and more investigations conducted mainly based on scientific approaches by using radiocarbon dating which resulted in challenging early mentioned hypothesis about this period. Most of thesis regarding the chronology, settlement pattern, distribution, socioeconomic complexity and cultural interaction of Godin VII studies at the end of fifth and early fourth millennium BC was failed. The present paper is trying to evaluate this period based on review of archaeological studies carried out about Godin VII period during recent decades. Our studies in this article showing that Godin VII period at the end of fifth and early fourth millennium BC was one of the main period at the prehistory of west Iran that has a key role of socioeconomic complexity that need more attentions.
All the articles in this collection are concerned with the reception of the pre-Islamic legacies in Islam, above all that of the Iranians. ‘Iran’ in the title is a shorthand for the Iranian cultural area, meaning that it includes Iraq in the west and Transoxania (now Uzbekistan, Turkmenistan and Tajikistan) in the east. The collection is not meant to imply that all Iranian Muslims were heretics or downright unbelievers. A great many of their luminaries were Traditionalists and mutakallims, both Muʿtazilite and Ashʿarite, of the mainstream type, and Iran was also noted for its Sufis, including sober ones. But the region did have a religious and cultural legacy far removed from that of Traditionalist Islam, and Iranians also had a much stronger sense of continuity with their pre-Islamic past than did other conquered peoples. It is the effect of their distinctiveness that is the main focus of the articles in this volume.
Continuity of Iranian Identity in the Medieval Times
The Persians by Gene R. Garthwaite[1] addresses the history of Iran from the Achaemenians (c.550-331 BC) up to 2003. In the introduction Garthwaite specifies that the term of Persia and Persians are as much metaphorical notions that can not be easily categorized: “Generally speaking Persia/Persians is used in the United Kingdom or when referring to ancient Iran/Iranians from sixth century BC to the third century AD (p.1). Reza Shah (1926-1941) decreed in 1935 that Iran be used exclusively in official and diplomatic correspondence. Iran was the term commonly used in Iran and by Iranians except for the seventh to thirteenth centuries”. (p.1)