A reconceptualisation of the relationship between the society and culture of the Middle East.

This dissertation is a study of relationships between the production of knowledg e and the social reproduction of elites in high medieval Damascus (1190-1350). I t advances several related arguments intended to reassess relations between soci ety and culture in the pre-Ottoman Middle East. First, it argues that because of the peculiarities of political power in the medieval Middle East, the social hi story of the region cannot be compared to that of others through analysis of ins titutions, social bodies, or social structures. The most productive level of com parison is practices of social reproduction, rather than the institutions that i n other societies were the forms such practices took. Second, it argues that the best evidence for elite political and social strategies is to be found not in o riginal documents stored in archives, but rather in the biographical dictionarie s, which constituted a written repository for the critical practices of the soci ety. Third, it suggests that as medieval Damascus was a city without strong lega l, state, or corporate institutions, all status, wealth, and power were prizes w on and held through constant competition. To the civilian elite, control over th e production of knowledge was both the object of such competition and the instru ment by which it was carried out. An introduction examines approaches to relatio nships between society and culture in the pre-Ottoman Middle East. Chapter one e xamines how a changing form of domination in twelfth and thirteenth century Dama scus transformed the recruitment, relations to state power, and social reproduct ion of the civilian elite. Chapter two looks at madrasas to understand whether t hey constituted the form of specialized higher education scholars have thought t hey did. It argues that madrasas did not transform the nature of education in Da mascus, but had their greatest effect in establishing a set of prizes for social competition among elites. Chapter three examines how elites acquired their soci al and cultural capital through the cultivation of knowledge. It is especially i nterested in the ritual and performative aspects of the production of knowledge. Chapter four examines how the civilian elite made use of their control over the production of knowledge in social competition.

The written text was a pervasive feature of cultural practices in the medieval Middle East. At the heart of book circulation stood libraries that experienced a rapid expansion from the twelfth century onwards. While the existence of these libraries is well known our knowledge of their content and structure has been very limited as hardly any medieval Arabic catalogues have been preserved. This book discusses the largest and earliest medieval library of the Middle East for which we have documentation "e; the Ashrafiya library in the very centre of Damascus "e; and edits its catalogue. This catalogue shows that even book collections attached to Sunni religious institutions could hold rather unexpected titles, such as stories from the 1001 Nights, manuals for traders, medical handbooks, Shiite prayers, love poetry and texts extolling wine consumption. At the same time this library catalogue decisively expands our knowledge of how the books were spatially organised on the bookshelves of such a large medieval library. With over 2,000 entries this catalogue is essential reading for anybody interested in the cultural and intellectual history of Arabic societies. Setting the Ashrafiya catalogue into a comparative perspective with contemporaneous libraries on the British Isles this book opens new perspectives for the study of medieval libraries.

The two 'Authentic' ḥadīth collections of al-Bukhārī and Muslim are the most famous books in Islam after the Qur'ān – a reality left unstudied until now. This book charts the origins, development and functions of these two texts through the lens of canonicity. It examines how the books went from controversial to indispensable as they became the common language for discussing the Prophet’s legacy among the various Sunni schools of law. The book also studies the role of the ḥadīth canon in ritual and narrative. Finally, it investigates the canonical culture built around the texts as well as the trend in Sunni scholarship that rejected it, exploring this tension in contemporary debates between Salafī movements and the traditional schools of law.

Although scholars have long studied how Muslims authenticated and transmitted Muhammad’s sayings and practices (hadith), the story of how they interpreted and reinterpreted the meanings of hadith over the past millennium has yet to be told. Joel Blecher takes up this charge, illuminating the rich social and intellectual history of hadith commentary at three critical moments: classical Andalusia, medieval Egypt, and modern India. Weaving together tales of public debates, high court rivalries, and colonial politics with analyses of contemporary field notes and fine-grained arguments adorning the margins of manuscripts, Said the Prophet of God offers new avenues for the study of religion, history, anthropology, and law.

This edited volume represents the research results of two international conferences organized and sponsored by the Annemarie Schimmel Kolleg: "Environmental Approaches in Pre-Modern Middle Eastern Studies" and "Material Culture Methods in the Middle Islamic Periods". The following work consists of three parts, which correspond to the themes of the aforementioned conferences (Contributions to Environmental History and Material Culture Studies) and a third which bridges the gap between the two approaches (Practice and Knowledge Transfer). The present contributions cover a wide range of such topics as urban pollution, local perceptions of weather, rural estate economy, Sufi understandings of nature and the body and mind, houses and socialization, text and gardens, local know-how and interdependence in medieval Syrian agriculture, crop selection and the medieval agricultural economy.