Treaty Signing with Quraysh
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In Their Own Words: Voices of Jihad
THE ARTS This PDF document was made available from www.rand.org as CHILD POLICY a public service of the RAND Corporation. CIVIL JUSTICE EDUCATION Jump down to document ENERGY AND ENVIRONMENT 6 HEALTH AND HEALTH CARE INTERNATIONAL AFFAIRS The RAND Corporation is a nonprofit research NATIONAL SECURITY POPULATION AND AGING organization providing objective analysis and PUBLIC SAFETY effective solutions that address the challenges facing SCIENCE AND TECHNOLOGY the public and private sectors around the world. SUBSTANCE ABUSE TERRORISM AND HOMELAND SECURITY Support RAND TRANSPORTATION AND INFRASTRUCTURE Purchase this document WORKFORCE AND WORKPLACE Browse Books & Publications Make a charitable contribution For More Information Visit RAND at www.rand.org Learn more about the RAND Corporation View document details Limited Electronic Distribution Rights This document and trademark(s) contained herein are protected by law as indicated in a notice appearing later in this work. This electronic representation of RAND intellectual property is provided for non-commercial use only. Unauthorized posting of RAND PDFs to a non-RAND Web site is prohibited. RAND PDFs are protected under copyright law. Permission is required from RAND to reproduce, or reuse in another form, any of our research documents for commercial use. For information on reprint and linking permissions, please see RAND Permissions. This product is part of the RAND Corporation monograph series. RAND monographs present major research findings that address the challenges facing the public and private sectors. All RAND monographs undergo rigorous peer review to ensure high standards for research quality and objectivity. in their own words Voices of Jihad compilation and commentary David Aaron Approved for public release; distribution unlimited C O R P O R A T I O N This book results from the RAND Corporation's continuing program of self-initiated research. -
Hegira Years in Greek, Greek-Coptic and Greek-Arabic Papyri
WORP, I<. A., Hegira Years in Greek, Greek-Coptic and Greek-Ambic Papyri , Aegyptus, 65:112 (1985:genn.ldic.) p.107 Hegira Years in Greek, Greek-Coptic and Greek-Arabic Papyri It is well known that the Arabs use a year count based upon a lunar year. The point of departure for this count is the day on which, according to the tradition, Mohammed fled from Mecca to Medina, i.e. on 16.VII.622 (cf. V. GRUMEL,La Chronologie, 225, who points out that the traditional date is wrong, as the flight took place in fact 68 days later than the tradition would have it). When Egypt was conquered by the Arabs in A.D. 641, they introduced their own year count into this country while abolishing the traditional counting of regnal years of the emperor in Byzantium, the use of (post-) consular years of this same ruler, and - in the Oxy- rynchite Nome only- the use of a local era. The system of counting fiscal years in cycles of 15 indiction years (the years within each cycle being numbered 1- 15, the cycles themselves being unnumbered) which had been introduced into Egypt ca. A.D. 314 (cf. R. S. BAGNALL- K. A. WORP,Chronological Systems of Byzantine Egypt (=CSBE), 1-8), however, was not abolished by the Arabs (see the discussion by H. Cadell of the chronology of the correspondence of Kurrah b. Sharik in ((Rech. Pap)). 4 [l9671 138ff.). Furthermore, the local population of Egypt started to use the era of Diocletian (later called the era of the Martyrs; year 1 = A.D. -
University of Lo Ndo N Soas the Umayyad Caliphate 65-86
UNIVERSITY OF LONDON SOAS THE UMAYYAD CALIPHATE 65-86/684-705 (A POLITICAL STUDY) by f Abd Al-Ameer 1 Abd Dixon Thesis submitted for the degree of Doctor of Philoso] August 1969 ProQuest Number: 10731674 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 10731674 Published by ProQuest LLC(2017). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 2. ABSTRACT This thesis is a political study of the Umayyad Caliphate during the reign of f Abd a I -M a lik ibn Marwan, 6 5 -8 6 /6 8 4 -7 0 5 . The first chapter deals with the po litical, social and religious background of ‘ Abd al-M alik, and relates this to his later policy on becoming caliph. Chapter II is devoted to the ‘ Alid opposition of the period, i.e . the revolt of al-Mukhtar ibn Abi ‘ Ubaid al-Thaqafi, and its nature, causes and consequences. The ‘ Asabiyya(tribal feuds), a dominant phenomenon of the Umayyad period, is examined in the third chapter. An attempt is made to throw light on its causes, and on the policies adopted by ‘ Abd al-M alik to contain it. -
Medieval Islamic Empires
HISTORY AND GEOGRAPHY Medieval Islamic Empires Reader Reading the Koran Minaret of a mosque Kaaba in Mecca THIS BOOK IS THE PROPERTY OF: STATE Book No. PROVINCE Enter information COUNTY in spaces to the left as PARISH instructed. SCHOOL DISTRICT OTHER CONDITION Year ISSUED TO Used ISSUED RETURNED PUPILS to whom this textbook is issued must not write on any page or mark any part of it in any way, consumable textbooks excepted. 1. Teachers should see that the pupil’s name is clearly written in ink in the spaces above in every book issued. 2. The following terms should be used in recording the condition of the book: New; Good; Fair; Poor; Bad. Medieval Islamic Empires Reader Creative Commons Licensing This work is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International License. You are free: to Share—to copy, distribute, and transmit the work to Remix—to adapt the work Under the following conditions: Attribution—You must attribute the work in the following manner: This work is based on an original work of the Core Knowledge® Foundation (www.coreknowledge.org) made available through licensing under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International License. This does not in any way imply that the Core Knowledge Foundation endorses this work. Noncommercial—You may not use this work for commercial purposes. Share Alike—If you alter, transform, or build upon this work, you may distribute the resulting work only under the same or similar license to this one. With the understanding that: For any reuse or distribution, you must make clear to others the license terms of this work. -
The Rise of Islam.Pdf
The Rise of Islam Arabia • Bedouin tribes • Arabs, a nomadic people • Tribal society • Sheikh • Shepherds and caravan trade; carriers of goods between the Persian Gulf and the Mediterranean Sea; • Polytheistic, spirits inhabit natural objects – mountains, trees, etc. • Sacred stone - Ka’aba – black meteorite; • Mecca – commercial town; Geography Trade Increases • 5th and 6th centuries – • Byzantine and Persian wars lead to new trade route; Mediterranean>Mecca>Yemen>Indian Ocean; • Strained relations between desert Bedouins and wealthy merchant class in towns; Muhammad (570-632) Born in Mecca, merchant family, orphaned at 6; caravan manager; marries rich widow, Khadija; merchant in Mecca; troubled by growing gap between Bedouin values and values of the affluent commercial elites; meditates in the hills; believes he encounters the angel Gabriel; experiences a revelation from Allah; Allah already revealed himself in past through people like Moses and Jesus, but Muhammad would receive the final and complete revelation; Muhammad • preaches to residents in Mecca • regarded as madman, charlatan or a threat to the social and political order; • Muhammad and followers persecuted; • 622 leaves Mecca and retreats to Yathrib – later Medina; Hegira – first date on Islamic calendar; • first Muslim community formed in Medina; • returns to Mecca with a military force – conquers Mecca • Converts townspeople; 630 -destruction of idols; Teachings • Islam – submission to the will of God; • Islam is monotheistic • There is no god but Allah and Muhammad is his prophet – final and complete revelation; • Allah – creator of the universe • goal is salvation and eternal life Quran • sacred book of Islam • 114 suras-chapters • ethical guidebook • code of law • political theory Fundamental Tenets • Need to obey the will of Allah • Basic ethical code consists of the 5 Pillars 1. -
Mecca and Its Cube
Mecca And Its Cube November 7, 2019 Category: Religion Download as PDF [Author’s note: Mohammed of Mecca is denoted “MoM”.] As legend has it, at some point in the late 5th century, a Sabaean leader known as Amr ibn Luhay ibn Qamah ibn Khindaf led a band of (Qahtanite) Arabs a thousand kilometers north of his homeland, Himyar (modern-day Yemen) to settle somewhere in the barren deserts of Thamud: the western region of Arabia now known as the Hijaz. His clan, the Banu Khuza’a, may have hailed from any of three major Himyarite cities: Zafar, Najran, or Ma’rib (present-day Sana’a). A bit of historical context helps to paint the picture. In Zafar, there was a (Qahtanite) cubic shrine known as the “kaaba” at Tabalah. There was another kaaba located at Jabal Taslal in Najran. And there were major temples at Barran and Awwam in Ma’rib–all dedicated to the Sabaean moon-god, “Al-Makah”. Sure enough, the Banu Azd of Marib worshipped “Al-Makah”; and made pilgrimages to his temple. Some of the Banu Harith converted to Christianity; and built a church at Najran (known as the “Kaaba of Najran”). Meanwhile, many Himyarites worshipped the godhead, “Rahman” (Semitic for “Merciful”). Some of these locutions should sound oddly familiar. The question arises: From whence did such pre-Islamic memes come? We find a possible answer in Ibn Hisham’s recension of Ibn Ishaq’s “Sirah”. (Ibn Hisham was himself of Himyarite descent.) According to the famed Islamic hagiographer: At some point, Amr ibn Luhay ventured farther north, into Nabataea, and was inspired by the Nabataean traditions…which he brought back with him to his settlement in the Hijaz. -
Unit 5: the Post-Classical Period: the First Global Civilizations
Unit 5: The Post-Classical Period: The First Global Civilizations Name: ________________________________________ Teacher: _____________________________ IB/AP World History 9 Commack High School Please Note: You are responsible for all information in this packet, supplemental handouts provided in class as well as your homework, class webpage and class discussions. What do we know about Muhammad and early Muslims? How do we know what we know? How is our knowledge limited? Objective: Evaluate the primary sources that historians use to learn about early Muslims. Directions: Below, write down two things you know about Muhammad and how you know these things. What I know about Muhammad... How do I know this …. / Where did this information come from... Directions: Below, write down two things you know about Muslims and how you know these things. What I know about Muslims... How do I know this …. / Where did this information from from... ARAB EXPANSION AND THE ISLAMIC WORLD, A.D. 570-800 1. MAKING THE MAP 1. Locate and label: 4. Locate and label: a Mediterranean Sea a Arabian Peninsula b Atlantic Ocean b Egypt c Black Sea c Persia (Iran) d Arabian Sea d Anatolia e Caspian Sea e Afghanistan f Aral Sea f Baluchistan g Red Sea g Iraq h Persian Gulf. 2. Locate and label: h Syria a Indus River i Spain. b Danube River 5. Locate and label: c Tigris River a Crete b Sicily d Euphrates River c Cyprus e Nile River d Strait of Gibraltar f Loire River. e Bosphorus. 3. Locate and label: 6. Locate with a black dot and a Zagros Mountains label: b Atlas Mountains a Mecca c Pyrenees Mountains b Medina d Caucasus Mountains c Constantinople e Sahara Desert. -
LINGUISTIC MEANING “Be in This World As If You Were a Stranger Or A
“Be in this world as if you were a stranger or a traveler.” ~Prophet Muhammad (pbuh) The concept of being a stranger and how to interact with the stranger is a common theme in Islamic religious texts. The two primary sources of Islamic teachings are the Qur’an, the Holy Book of Islam, and the Hadith/Sunnah traditions of Prophet Muhammad (peace be upon him). To Muslims, the Qur’an is the literal Word of God, revealed to Prophet Muhammad (pbuh) through Angel Gabriel, who recited the Qur’an to Muhammad (pbuh) in installments for over twenty-three years. The Hadith on the other hand, refers to the statements, actions, and approvals of the Prophet (pbuh) throughout his mission. They are traced back to the Prophet through a chain of narrators and recorded in canonical books. So, what does Islam say and how do Muslims view the stranger? LINGUISTIC MEANING The concept of being a stranger takes TEXT OF THE HADITH OF THE STRANGER various forms and shapes in the The text of focus for this program is the Prophetic statement teachings of Islam. Some key words narrated by Mujahid: that might help us understand the concept include: ‘Abdullah bin ‘Umar said, “Allah's Messenger (pbuh) took hold of my shoulder and said, ‘Be in this world as if you were Gharib – (Singular) strange, alien, a stranger or a traveler.” The sub-narrator added: Ibn ‘Umar foreign, unknown, unfamiliar used to say, “If you survive till the evening, do not expect to Ghurabaa’ – (Plural) strangers aliens, be alive in the morning, and if you survive till the morning, foreigners do not expect to be alive in the evening, and take from your Ghurbah – Strangeness health for your sickness, and (take) from your life for your death.” (Related by Al-Bukhari)1 These words connote being new or unknown in a place or setting. -
Prophet Muhammad (PBUH)
Prophet Muhammad (PBUH) Every Sufi order derives its roots from the spirituality of Prophet Muhammad (Peace Be Upon Him). And considers him as the final link of the chain between ordinary human being and the Almighty Allah which goes down through the able spiritual deputies of the Prophet who carry the torch of divine light (Noor) in their heart that was ignited by Prophet Muhammad (P.B.U.H.). This link was established between the Creator and the creation on the Night of Ascension (Meraj) when Allah took His perfect creation Muhammad (P.B.U.H.) to the journey above the seven skies and gives him His Audience -- a status which was never given to any of His creation, even not to the angels at His service. The Sufi thoughts establish that the arrival of the Holy Prophet in this world was not an ordinary event rather it was the culmination of Allah's mercy upon the human being that He sends his Lover as "Sufficient for the Humanity and Mercy for the Worlds." Prophet Muhammad (P.B.U.H.) was born in Mecca on Monday, Rabi-al-Awwal 12, 53 B.H., or December 9, 571 A.D., 50 days after the attack of Abrah, the ruler of Yemen, with his army of elephants on Ka'aba (as described in Holy Qur'an in Surah Feel -- Chapter Elephant). He belonged to the clan of Hashim -- Muhammad Ibn Abdullah Ibn Abdul Muttalib Ibn Hashim. Banu Hashim was a noble branch of the prestigious and influential tribe of Quraish. His father had died before his birth. -
The Political Model of the Prophet Muhammad and His Rightly Guided Caliphs: an Overview
International Journal of Research and Innovation in Social Science (IJRISS) |Volume V, Issue II, February 2021|ISSN 2454-6186 The Political Model of the Prophet Muhammad and His Rightly Guided Caliphs: An Overview Bashir Malam, PhD Department of Political Science Gombe State University Abstract: Never before was exemplary leadership demonstrated was a society in which the strong exploit the weak, in such a as was the period of the prophet Muhammad. In him was seen a society the women, children, orphans and slaves had no rights social leader, a noble character with an outstanding sense of and have little protection. Plurality of wives and husbands was morality and extraordinary self-sacrifice. He was an exemplary the order of the day. Adultery was common among the pre- spiritual and state leader who was adjudged the best role model Islamic Arabs; it even becomes something of pride. Step-sons in ethical leadership. The Medinan State was described as the best, just, and civilized society. The legacies of the Medinan state, could marry their step mothers and even the brothers would ever remain a role model for generations yet unborn. sometimes married their own sisters, men and women could These paper using mainly secondary sources of data, and content have full liberty with their opposite. Human beings were analysis in its assessment. Examines the Islamic model of the sacrificed to appease gods. Fathers sometimes killed their prophet Muhammad (SAW), which was widely known as the female children for fear of poverty. Women position in that “Medinan State” his life and leadership was exemplary worthy of society was so degrading; to give birth to a female child was emulation, likewise the event that took place during and after his something of disgrace and shame, they were mostly buried departure are full of lessons that has become a reference point alive to escape that shame women have no any share of that guides our lives today and will continue to do so till the end. -
1 the UNIVERSITY of HULL Islamic Diplomatic Law and International
THE UNIVERSITY OF HULL Islamic Diplomatic Law and International Diplomatic Law: A Quest for Compatibility being a Thesis submitted for the Degree of Doctor of Philosophy in the University of Hull by Muhammad-Basheer Adisa Ismail, LL.B (B.U.K., Kano), B.L (Lagos), LL.M (O.A.U., Ile-Ife) (November, 2012) .1 ABSTRACT Most literatures on international law have been observed to neglect or give scanty attention to the contribution of Islamic law towards the development of modern international law, particularly the principles relating to the diplomatic immunity and privileges. It has often been maintained, especially by some Western commentators that there is no modicum of materiality between Islamic siyar and the rules of conventional international law; as such, Islamic law has nothing to offer the international legal system. The current spades of global terrorism which are allegedly perpetrated in the name of Islam against diplomatic institutions have further widened this perceived incongruity between the two legal regimes. This study therefore critiques and also evaluates the exactitude of the contention that the sources of the two legal regimes are incompatible. This study equally examines the compatibility in the diplomatic principles between Islamic diplomatic law and international diplomatic law. It also contends that the attacks on diplomats and diplomatic facilities are antithetical to the classical principles of jihaad and Islamic diplomatic law. It further argues that the need to harmonise the two legal systems and have a thorough cross-cultural understanding amongst nations generally with a view to enhancing unfettered diplomatic cooperation should be of paramount priority. .2 ACKNOWLEDGEMENTS What else can I say other than to acknowledge, first and foremost, the mercy and assistance of Allah particularly in seeing me through the entire period of my PhD. -
Treaty of Hudaybiyyah
Sulh ul Hudaybiyah: The Peace Treaty with Quraysh Treaty of Hudaybiyah The Quraysh offered a deal to Prophet Muhammad (SAW). The terms included the following: 1. Prophet Muhammad & Muslims would be permitted to visit Makkah next year and perform their Umrah and stay in Makkah for 3 days. 2. The Quraysh and Muslims would come to a truce for 10 years that they would refrain from fighting and avoid provocation. 3. The Muslim and the Quraysh would be free to sign alliance treaties with any tribes around Arabia. 4. The Muslims would reject any person from the Quraysh defecting to Madinah to become a Muslim. But the Quraysh would be free to receive any Muslim wishing to change his religion and join the Makkans. The Story of Abu Jandal The Story of Abu Jandal After the treaty Abu Jandal, son of Suhayl Ibn Amr came and joined the Muslims. When Suhayl saw him, he became furious and caught hold of him. Abu Jandal cried for the help. The Prophet asked Suhayl to allow his son to join the Muslims, but he refused. Rasoolullah said,”Be patient and control yourself, surely God will make some way out for you and for the oppressed (Makkah). We have bound ourselves to make peace between ourselves and the people (Quraysh) and we have given them and they have given us the covenant of God, and we will not break that.” Internal Unrest When the Sahabah left Madinah, they had no doubt that they would open Makkah, as shown in the dream that they saw what the Prophet had endure during the negotiations, many of them felt that this was a humiliation to the Prophet and to Islam.