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A Learned Society in a Period of Transition
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Addresses the social significance of orthodox Islam during the medieval period in Baghdad.
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Table of Contents

Acknowledgments A Note in the Transliteration, Periodization, and Dates List of Abbreviations List of Illustrations Maps Introduction The Framework of Inquiry Institutionalization and Social Change The 'Ulama' and the Problem of Self-Presentation A Note on the Sources 1. The City The Coming of the Turks The Appearance of the Madrasa 2. Formation The Baghdadi 'Ulama' and Worldwide Scholarly Networks From Journey to Schools 3. Learning Travel and Worldwide Scholarly Connections Patterns and Frameworks of Study 4. Forms of Social Affiliation The Halqa The Madhhab 5. Mechanisims of Inclusion and Exclusion Membership Entry to the Ranks of the'Ulama' Founding a School: Career Options Career Patterns Accession to Teaching Positions 6. Place and Role in the Public Sphere The Religious Elite and the Ruling Authorities The Madhahib as Social Solidarity Groups Pious and Charismatic Leaders Conclusion Appendices Appendix A: Scholarly Families of 11th-Century Baghdad Appendix B: Professors in the Madrasas of Baghdad (459/1066-559/1163) Appendix C: Qadis and Khatibs of Baghdad (409/1018-549/1154) Notes Bibliography Index of Proper Names General Index

About the Author

Daphna Ephrat is Assistant Professor in the Department of History, Philosophy , and Judaism at the Open University of Israel, and teaches undergraduate courses in the Department of Islamic and Middle Eastern Studies at the Hebrew and Tel-Aviv Universities. She is the coauthor, with Nehemia Levtzion and Daniella Talmon-Heller, of An Introduction to Islamic Religion.

Reviews

"The nuanced but careful way in which this book uses biographical sources allows a great advance in our understanding of social history during the time covered." -- Roy P. Mottahedeh, Harvard University "Ephrat's arguments that madrasas were not particularly important in the formation and solidarity of legal systems, that social networks and shared values were more important for that, and that there is no evidence that madrasas trained bureaucrats or had an established curriculum are revisionist and will be controversial (in the best sense)." -- Michael G. Morony, University of California at Los Angeles

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