{"title":"From Arabia to Bilād al-Shām: Muʿāwiya’s Development of an Infrastructure and Monumental Architecture of Early Umayyad Statehood","authors":"B. Laurent","doi":"10.1558/jia.40700","DOIUrl":null,"url":null,"abstract":"This article first examines the early history of Mu??wiya and his monumental architectural achievements in Arabia. He was from a wealthy land-owning elite Arabian family of traders from the Meccan Qurayshi tribe. As Companion and scribe of the Prophet he was well-positioned to achieve the goals of tribal unification, agricultural development, initiating a period of architectural construction and state-building. Second the article’s major focus is his monumental architectural construction in Greater Syria evidenced in the archaeological and re-evaluated textual evidence, which support his creation of statehood infrastructure for the Umayyads in Bil?d al-Sh?m. As governor of Syria and later as the first Sufy?nid Am?r al-mu?min?n or Commander of the Faithful in the D?r al-Islam, he controlled the development of an architecture and bureaucratic infrastructure of state throughout the region. After arrival with the armies of conquest in 634, he became provincial governor of Syria in 638/639 and continued the process of tribal unification and state-building at the behest of the Rashidun caliphs ?Umar and ?Uthman. As Am?r al-mu?min?n he continued tribal consolidation, settling disputes by moving populations within the D?r al-Islam. He also engaged in monumental architectural development throughout the realm including mosques, palaces and fortresses, invented the mi?r?b–the stone or space (later the niche) indicating the direction of prayer toward Mecca, and established what was later known as the rib?? system along the Mediterranean coast. Though there are meager documentary survivals of texts and inscriptions, there is now sufficient archaeological and recent secondary scholarly evidence particularly in a revision textual usage to claim that Mu??wiya created the Umayyad state and monuments reflecting statehood during his reign as Commander of the Faithful in Syria with multiple capitals in Damascus, al-J?biya, al-?innabra and Jerusalem.","PeriodicalId":41225,"journal":{"name":"Journal of Islamic Archaeology","volume":null,"pages":null},"PeriodicalIF":0.7000,"publicationDate":"2020-02-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1558/jia.40700","citationCount":"1","resultStr":null,"platform":"Semanticscholar","paperid":null,"PeriodicalName":"Journal of Islamic Archaeology","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.1558/jia.40700","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"0","JCRName":"ARCHAEOLOGY","Score":null,"Total":0}
引用次数: 1
Abstract
This article first examines the early history of Mu??wiya and his monumental architectural achievements in Arabia. He was from a wealthy land-owning elite Arabian family of traders from the Meccan Qurayshi tribe. As Companion and scribe of the Prophet he was well-positioned to achieve the goals of tribal unification, agricultural development, initiating a period of architectural construction and state-building. Second the article’s major focus is his monumental architectural construction in Greater Syria evidenced in the archaeological and re-evaluated textual evidence, which support his creation of statehood infrastructure for the Umayyads in Bil?d al-Sh?m. As governor of Syria and later as the first Sufy?nid Am?r al-mu?min?n or Commander of the Faithful in the D?r al-Islam, he controlled the development of an architecture and bureaucratic infrastructure of state throughout the region. After arrival with the armies of conquest in 634, he became provincial governor of Syria in 638/639 and continued the process of tribal unification and state-building at the behest of the Rashidun caliphs ?Umar and ?Uthman. As Am?r al-mu?min?n he continued tribal consolidation, settling disputes by moving populations within the D?r al-Islam. He also engaged in monumental architectural development throughout the realm including mosques, palaces and fortresses, invented the mi?r?b–the stone or space (later the niche) indicating the direction of prayer toward Mecca, and established what was later known as the rib?? system along the Mediterranean coast. Though there are meager documentary survivals of texts and inscriptions, there is now sufficient archaeological and recent secondary scholarly evidence particularly in a revision textual usage to claim that Mu??wiya created the Umayyad state and monuments reflecting statehood during his reign as Commander of the Faithful in Syria with multiple capitals in Damascus, al-J?biya, al-?innabra and Jerusalem.
从阿拉伯到Bilād al-Shām: Mu - āwiya早期倭马亚国家基础设施和纪念性建筑的发展
本文首先考察穆的早期历史??维雅和他在阿拉伯取得的不朽建筑成就。他来自一个富裕的拥有土地的阿拉伯精英家庭,该家庭由Meccan Qurayshi部落的商人组成。作为先知的同伴和抄写员,他完全有能力实现部落统一、农业发展、开始一段建筑建设和国家建设的目标。其次,这篇文章的主要焦点是他在大叙利亚的纪念碑式建筑,考古和重新评估的文本证据证明了这一点,这些证据支持他在比尔为倭马亚王朝建立国家基础设施?d al-Sh?m.作为叙利亚总督,后来又成为第一任苏菲?nid Am?r al mu?分钟?还是D区忠诚者的指挥官?在伊斯兰统治下,他控制了整个地区国家架构和官僚基础设施的发展。634年随征服军队抵达后,他于638/639年成为叙利亚的省长,并在拉希登哈里发的授意下继续部落统一和国家建设的进程?乌玛尔和?乌斯曼。作为Am?r al mu?分钟?他继续巩固部落,通过在D?r al-Islam。他还参与了整个王国的纪念性建筑开发,包括清真寺、宫殿和堡垒,发明了mi?rb——指示麦加祈祷方向的石头或空间(后来的壁龛),并建立了后来被称为肋骨的东西??地中海沿岸的系统。尽管文本和铭文的文献留存很少,但现在有足够的考古和最近的次要学术证据,特别是在修订文本用法中,声称穆??维亚在担任叙利亚忠诚军指挥官期间创建了倭马亚王朝和反映国家地位的纪念碑,大马士革有多个首都,al-J?比亚,阿尔?innabra和耶路撒冷。
期刊介绍:
The Journal of Islamic Archaeology is the only journal today devoted to the field of Islamic archaeology on a global scale. In the context of this journal, “Islamic archaeology” refers neither to a specific time period, nor to a particular geographical region, as Islam is global and the center of the “Islamic world” has shifted many times over the centuries. Likewise, it is not defined by a single methodology or theoretical construct (for example; it is not the “Islamic” equivalent of “Biblical archaeology”, with an emphasis on the study of places and peoples mentioned in religious texts). The term refers to the archaeological study of Islamic societies, polities, and communities, wherever they are found. It may be considered a type of “historical” archaeology, in which the study of historically (textually) known societies can be studied through a combination of “texts and tell”.