This book focuses on interactions between the Islamic world and other regions from the late eighth to the twenty-first centuries. Some chapters consider the complex relationship between Islam and the cultures of Late Antiquity in the Middle East and Mediterranean basin. The reprinted chapters in this volume have been revised and updated. Topics include relief-moulded pottery production in Raqqa, the construction of palaces in Samarra, portraiture in Arabic manuscript painting, written descriptions of patterned marble in medieval Islam, images of Muslim rulers in early Modern printed books, and the broadcast of the medical examination of Saddam Hussein. Also included are a critical introduction that considers the challenges involved in the study of cultural interactions between Islamic and non-Islamic regions, a cumulative bibliography, and a previously unpublished study of recently discovered photographs, drawings, and writings relating to the Middle East made by soldiers during and after World War I.

In Western Europe the Golden Age of Islamic metalwork in Iran was (and is) generally considered to be the earlier period, and later metalwork was collected almost by accident and has been correspondingly little studied and poorly published, though in recent decades the imbalance has been somewhat modified. The Hermitage Collection, which numbers 162 pieces is the largest collection in the world of later Iranian Islamic metalwork, from the West of Iran as far as the Punjab. The great majority of these are household utensils, and their manufacture is characteristic of the middling levels of urban societies, though in Khurasan in the late-15th and early 16th centuries brasses or bronzes inlaid with gold and silver were made for its Timurid rulers. The substantial numbers of Iranian copper-alloy astronomical instruments of this period were made by different craftsmen, for a different public, and deserve separate treatment, though not magic bowls, used in folk-medicine and divination, which are noticed in this volume. In his Introduction, Anatolii Ivanov gives a valuable directoryof museums and other institutions of the former Soviet Union with significant collections, which complement the holdings of the Hermitage and together amount to a truly substantial corpus. The latter were acquired from private collections, but the core of the collection, from the museum attached to the school of industrial drawing founded by Baron Stieglitz, came to the Hermitage in the 1920s, when this was broken up. As well as minutely detailed descriptions of each piece and analyses of their decoration, Ivanov presents a detailed critical survey of the limited documentary evidence afforded by the inscriptions many pieces bear, which is of permanent value as a basis for further scholars working on later Islamic metalwork in general.

The works of art carefully selected for this catalogue, which accompanies an exhibition at the prestigious Sam Fogg gallery in London, follow the impact of the introduction of paper into the Islamic world and its effect on both the quality and the scope of the calligraphicart form. Paper – rather than parchment – allowed for inscriptions to be penned on a massive scale, and one of the highlights here is a monumental half line from the so-called ‘Baysunghur’ Qur’an, which was probably the largest Qur’an manuscript commissioned byan imperial court. The transition to paper also witnessed the codifi cation of the ‘six pens’ or six recognized cursive scripts, which still hold. From this standardization of the script styles, lineages of recognized calligraphy masters were established. Calligraphers became hailed as artists and were highly valued at imperial courts. In the great age of the Ottoman Turks, the Safavid Persians and the Mughals in North India, there are numerous accounts of calligraphers moving between these Islamic empires by ever more lavish promises of patronage. The Pandnameh of Loqman, A book of advice of 1534–35 and made in Bukhara is one such example. The calligrapher Mahmud ibn Ishaq [al-Shahabi] was likely taken to Bukhara after the occupation of his native Herat in 1528–29, when ‘Ubaidullah Khan, the Uzbek ruler, took many of the city’s prized artists and calligraphers with him back to his capital. The position of prominence of calligraphy within the Islamic courts is highlighted by the development of the lavish arts of illumination, book binding and other aspects of the art of the book. The intricate designs which developed to decorate the margins and the interlinear space between the lines of text became a recognized art form in itself. Designs ranged from dazzling geometric compositions to scenes of nature populated by fabulous creatures. The combination of masterful calligraphy and radiant illumination produced princely works of art for the most discerning of imperial patrons. ‘The Ball and Mallet’ or halnama by Mahmud Ibn Muhammad ‘Arifi al-Haravi, for example, is a Sufi text produced at the court of Shah Tahmasp c. 1540 and its wonderful illuminated borders are attributable to Aqa Mirak, one of the great Safavid court painters.

One of the most distinctive features of Islamic design is the evolution of an increasingly abstract and repetitive repertoire of motifs, which are shared among all media – metalwork, woodwork, ceramics, tilework and textiles. In textiles the main themes are based on angular and geometric shapes – vertical and horizontal striped bands; hexagons and octagons, which can be linked and infinitely extended; stylized and rhythmic scrolls of foliage and flowers; and Arabic calligraphy, of which the letters can be formed into continuous borders, panels and medallions. These motifs can be used separately or combined into complex patterns, of which the repetitive and two-dimensional features are ideal for textile production, especially where varying lengths are required – for hangings, curtains, robes and shawls. Valued for their role in the subtleties of court ceremonial and fashion, these textiles were also much admired beyond the Islamic lands.The exceptional collection published here ranges widely in region, material and technique. There are textiles and garments from North Africa, Syria, Arabia, Iran, Turkey and the Indian subcontinent linked by a shared vocabulary of ornament – evidence of the international nature of Islamic design. Materials represented are silk – the most prestigious of fibres, requiring highly respected weavers – wool, cotton and linen. Decoration is based on variations of weave and colour and embellishment through embroidery, printing and appliqué and illustrates the work of both professional and domestic workers.The strengths of the collection are concentrated in the textile production of the nineteenth and early twentieth centuries, which, thanks to the basically conservative nature of textile technique and design, preserve and continue the traditions established in the medieval Islamic world. They are important in an assessment of Islamic textiles both for their quality and as illustrations of survival and adaptation in a major industry. Their heritage reaches back well over a thousand years, even though their very high perishability means that for the earlier part of the tradition our knowledge is reliant very largely on written sources. These, however, attest to the superb quality and quantity of textiles at the courts of the period.

Following on the British Museum’s critically acclaimed exhibition Hajj: journey to the heart of Islam, this volume provides over thirty papers on the history and significance of the Hajj, spanning history, politics, archaeology, pilgrims’ journeys, art, architecture, photography and material culture. This is a major multi-disciplinary study and a key reference work for anyone with an academic or personal interest in the Hajj.

The Lygo Collection of Qur’an manuscripts, which date from around a century after the Prophet Muhammad’s death in 632 CE to the middle of the 16th century, includes pages from some of the most celebrated manuscripts of the period as well as lesser-known ones, and provide a comprehensive overview of stylistic developments in Qur’anic calligraphy and illumination. During the period represented by this outstanding collection, the scriptsand formats used for copying and illuminating the Holy Word multiplied and developed – visual testimony to the extraordinary exchange of ideas that took place under the ’Abbasid dynasty, which stretched at its height from the Atlantic to the borders of China. The consistent esteem in which the art of the calligrapher was held across the Islamic world reflected the status of the Qur’an as the unmediated word of Allah and its centrality to the notions of Islamic culture and identity. As the most continuously copied text in the Islamic world the Qur’an is one of the best prisms through which to view changes in calligraphy and manuscript production – a survey of which is given in an introductory essay. Accompanying beautiful reproductions of each of the 73 objects in the collection are detailed descriptions in which the characteristic of the script and design as well as the history of each manuscript is considered. Important early examples in the Lygo Collection include a folio from a famous late 8th-century Qur’an writtenentirelyin gold Kufi script, every page of which is framed by an illuminated border, and a leaf from the Blue Qur’an – one of the most famous and luxurious Kufi Qur’an manuscripts, written in gold on blue parchment, dating to the 9th or 10th century. The preeminence of the early Kufi scripts was challenged in the 11th century by various cursive scripts and there was a concurrent change from papyrus to paper and from a landscape to an upright format for many copies of the Qur’an. A highly decorated leaf in the Lygo collection is from an 11th-or 12th century manuscript considered to be one of the masterpieces of Qur’anic calligraphy and illumination and is thought to have stretched over 2,250 leaves in total. New heights in calligraphy and illumination were reached under Mongol rule – a period of artistic brilliance and innovation– and the monumentality in Qur’an production by the Mamluk and Timurid dynasties can be seen as an artistic response to the Mongol challenge. A large fragment in the Lygo collection comes from a magnificent Qur’an of extraordinary dimensions thought to be made for Timur, the founder of the Timurid Empire.

This book is devoted to a monumental and superbly illuminated very large early fourteenth-century Mamluk Qur'an in muhaqqaq script. It constitutes the final part (Juz' 30) of a superb two-volume Qur'an of which the first volume is preserved in the National Museum in Damascus while the second volume, from which the present section originates, is widely dispersed. Remarkably, here the final part of the Qur'an is reunited with its magnificent and richly decorated double finispieces, thus reassembling what must have been among the most striking and lavishly illuminated sections of the entire manuscript. The high degree of inventiveness along with the overall quality of the manuscript point to the work of a master artist. Especially the geometric proficiency suggests the work of Muhammad ibn Mubadir, one of the leading illuminators in Mamluk Cairo at the turn of the thirteenth century. Although little is known of the life of this artist, his illumination in the Baybars al-Jashnagir Qur'an, now in the British Library, and a Qur'an copied in 1306-10 for an unknown patron, now in the Chester Beatty Library, constitute some of the most celebrated achievements of Mamluk Qur'an illumination.

The initial aim of the Danish archaeological campaigns in Bahrain was to look for settlements contemporary with the "Hundred Thousand Gravemounds". After the first few campaigns it was evident, however, that the island was such a rich archaeological field that investigation of all periods from the earliest flint-using culture to the later Islamic world was called for. Among the Islamic remains was an exceptionally fine collection of Early Islamic pottery and glass recovered from the rubbish which filled up a well at the Barbar site where a temple from around 2000BC was excavated. These remains are published in this volume along with finds from the Islamic settlement at the Qala'a mound, especially the Islamic Fortress.

Two-Volume Set. This is the last volume in the series of reports from the Danish excavations on the ancient Tall of the important Syrian site and town of Hama. It presents the medieval architecture of the mound from the Arab conquest in 636 to 1401 when the citadel of Hama was destroyed by Timur Lenk. The excavations revealed that the early Islamic town was not as insignificant as previously believed. The periods of Hama's greatest strength were, however, the 12th and 13th centuries, when many different structures were built on the mound, such as a bath, mills and other industrial structures (among these a workshop for the production of grenades). Its fortifications mainly dated from the 12th century, although an older Byzantine wall was also found.