When considering the available sources for Islamic history between the seventh and eighth centuries CE, there are few which have greater importance than al-Balādhurī's (d. ca. 892 CE/279 AH) Kitāb Futūḥ al-Buldān (The Book of the Conquest of Lands). While the text and its author are recognized for their importance as a historical source for the early Islamic period, there has previously been no in-depth study of either. This dissertation works to correct these gaps in knowledge of the author and his text by investigating the construction, form, content, and early reception history of al-Balādhurī's book. This research begins by providing a manuscript tradition of Futūḥ al-Buldān, including a discussion of a previously unpublished manuscript. It thereafter illuminates the background of al-Balādhurī, bringing together much of the previous scholarship on the author while augmenting that information with an analysis of biographical sources and the text itself. It situates the author and his text in its ninth/third century milieu, a period of history where the early Arabic historical tradition was still in its infancy and only just being committed to writing. It suggests the text was likely completed at the end of the "anarchy at Sāmarrā'" in the late 860s CE, and highlights the author's role at the court of several 'Abbāsid Caliphs. After this, it discusses a number of al-Balādhurī's most important (and, in some cases, previously understudied) sources of information, and argues that the author chose to differentiate when he was learning information directly from a teacher and when he had access to written sources. It then analyzes the content and themes of the text, placing special attention on the unique form of Futūḥ al-Buldān and its importance in providing modern scholars with information on the conquest, settlement, and building projects of the early Islamic world. In considering these key themes, this research then argues that Futūḥ al-Buldān defies traditional modern genre classification by borrowing form and content from several different Arabic genres including conquest literature (futūḥ), legal texts, and administrative geographies. It contends that both the text's content and form suggest that it was written to be read by courtly administrators in the service of the state as both a site of memory (lieu de mémoire) and as an "administrator's handbook" during a time of upheaval in the 'Abbāsid realm. Finally, it considers the legacy of Futūḥ al-Buldān and the popularity of al-Balādhurī's book throughout the medieval period through an analysis of textual reuse.

This thesis investigates the emergence of Medina in the Ḥijāz as a widely-venerated holy city over the first three Islamic centuries (seventh to ninth centuries CE) within the appropriate historical context, with special attention paid to the town’s ḥaram. It focuses in particular upon the roles played by the Prophet Muḥammad, Umayyad and Abbasid caliphs, and early Islamic legal scholars in this development. It shows that Medina’s emergence as a widely-venerated holy city alongside Mecca was a gradual and contested process, and one that was intimately linked with several important developments concerning legitimate political, religious, and legal authority in the Islamic world. The most important sources for this study have been Medina’s local histories, and Chapter One investigates the development of a tradition of local history-writing there. The Prophet Muḥammad first created a form of sacred space, a ḥaram, at Medina, and Chapter Two seeks to provide the context for this by investigating some forms of sacred and protected space found in the pre-Islamic Arabian Peninsula. Chapter Three then examines a rare early document preserved in the later Islamic sources, which deals in part with Muḥammad’s creation of Medina’s ḥaram, the so-called “Constitution of Medina”, and investigates why and how Muḥammad created that particular form of sacred space at Medina. The remaining two chapters deal with the history of Muḥammad’s ḥaram at Medina after his death as its original raison d’être disappeared. Chapter Four analyses some aspects of Muslim legal scholars’ discussions concerning Medina’s ḥaram, and demonstrates that certain groups disputed its existence. Chapter Five then seeks to understand why caliphs and other scholars invested so heavily in actively promoting its widespread veneration and Medina’s status as a holy city. It concludes that caliphs from the late first/early eighth century patronised Medina to associate themselves with legitimate political authority inherited from Muḥammad, and that from the late second/eighth century certain legal scholars argued for the continued existence of Medina’s ḥaram because of its association with the Prophet and his Companions who had come to be for them the ultimate source of legal authority.

This thesis is an attempt to define and analyse Razi's position towards Ibn Sina's metaphysics with special reference to the problem of God's existence. The whole analysis is undertaken within the frameworK of Ghazali's presentation of the conflict between philosophy and religion in Islam.

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My dissertation examines the transformation of Islamic legal discourse and the impact of that discourse on Muslim society. More particularly, it analyzes fatwas (religious legal edicts) over the course of Muslim history so as to determine how this legal mechanism was instrumental in the making and remaking of Islamic law and society. Historically speaking, substantive aspects of Islamic law developed out of the material of fatwas. In the very early stages of Islamic history there were no codified laws to guide people in their religious and social concerns, but the manner in which Muslims received guidance with regards to their religious practice was that they posed their concerns to early proto-jurists in the form of religio-legal questions, which these jurists addressed in the form of fatwas. Out of the critical mass of these fatwas, Islamic legal manuals began to be compiled and a definitive corpus of Islamic law came into being. Essentially, my investigation looks at the development and continuing evolution of Islamic law through lens of a particular legal practice: issuance of fatwas. By examining fatwas in different periods of Islamic history from the beginning until today, I chart the transformations that take place in Islamic legal tradition(s) as a result of the encounter with changing socio-historical conditions. More particularly, my analysis draws attention to the way in which legal practices amongst jurists created discursive shifts to established norms within Islamic legal discourse on how these discursive shifts contributed to the evolution of Islamic law. Moreover, by analyzing fatwas issued from Muslim jurists from various regions and periods, I identify how fatwas were essential catalysts for historical change, which gives us a better appreciation of the interrelationship between law and society. This historical foundation provides a basis for a diachronic assessment of the transformations that take place in Islamic legal tradition as a result of the encounter with colonialism. In latter part of my investigation, I examine how the practice and rationalization of fatwa has changed due to the ramifications of colonialism on the Muslim world. In this era, the established practices and doctrines of Islamic law were critiqued through the lens of modern Western ideas. This spawned modern Muslim movements that sought to reform Islamic law and redefine its relationship to the state and society. After historically establishing the ideas which were advocated by reformers, my goal is to assess whether those calls for reform have actually affected the practice Islamic law at the substantive and procedural levels. I do this by subjecting fatwas issued in the postcolonial period to critical analysis, so as to determine whether the procedures or rationale of fatwas have changed in a fundamental way. The larger themes that I address in my latter analysis is whether this modern trend amongst some Muslim thinkers and jurists towards contextually oriented legal concepts represents a lasting shift away from the traditional textually oriented legal methodology to produce a new type of discourse that is revolutionizing Islamic law or is it a passing phenomenon that will not make a lasting impact on how Islamic law is derived in the future. Fatwas are the key starting points in addressing these question because they represent the most elemental dimensions of Islamic law and the new legal developments within it. So, they offer vistas on how Muslim religious and legal practice will undergo a transformation in the future. / Religion

This dissertation is a study of the Futūḥ Miṣr (Conquest of Egypt) of Ibn 'Abd al-Ḥakam (d. 257/871), the earliest extant Arabic history of Egypt. Its primary aim is not to assess whether its information is 'authentic' - i.e. corresponding to an objective historical reality - though my findings are of relevance for those engaged in debates over authenticity. My goal instead is to explore the ideas about the past which are conveyed by this particular conglomeration of historical information and to propose methods through which we can expose and analyse different layers and types of authorial activity within a multi-vocal text like Futūḥ Miṣr. Ultimately, I use this analysis as the basis of a case study suggesting how we might more effectively historicise the generation and transmission of historical ideas in the early Islamic period. Part I of the thesis consists of three chapters which explore Futūḥ Miṣr as a whole, literary text which can be understood as an instantiation of the historical worldview of its composer. Part II of the thesis contains three chapters which each illuminate features of Ibn 'Abd al-Ḥakam's historical practice which are important prerequisites for the stratigraphic reading of Futūḥ Miṣr performed in Part III. Part III of the thesis uses the understanding of Ibn 'Abd al-Ḥakam's authorial techniques developed in Part II to expose the earlier packages of historical information which underpin Futūḥ Miṣr. These final three chapters demonstrate how Ibn 'Abd al-Ḥakam reinvested these pre-existing narratives with meaning at a micro-level - by interjecting commentary and accounts from other sources - and at a macro-level - by integrating them into the larger narrative structure of Futūḥ Miṣr. In sum, this thesis is the first systematic study of the sources, structure, and authorship of an early Arabic history, which both tests and expands our current understanding of the dynamics of early Islamic historical writing, and sheds light on numerous aspects of the changing uses of the past among the Muslim scholars of Umayyad and 'Abbāsid Egypt.

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To a large degree, historical analyses of the Levantine region tend to focus primarily upon martial interaction and state formation. However, perhaps of equitable impact is the chronology of those interactions which are cultural in nature. The long-term formative effect of cultural imperialism and cultural bleed can easily be as influential as the direct alterations imposed by martial invasion. While this study does not attempt to establish comparative causal weight or catalytic impact between these types of interactions, it does contend that the cultural evolution of the Levant has been significantly influenced by external interaction for a period of time extending beyond the Levantine Islamic Expansion. This study presents a chronological examination of the region from the pre-Expansion Period through the Mandate Period, focused upon relevant cultural structures. Specifically, emphasis is placed upon religious, ethnic, and nationalistic identity development, sociolinguistic shifts, and institutional changes within the societal structure. The primary conclusion of this study is that significant evidence exists to support a long-term historical narrative of externally influenced Levantine cultural evolution, inclusive of both adaptive and reactive interactions.

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