VOLUME 13, No. 3 • 2020 Graduate Applicant Visit Edition
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
The Fatimid Caliphate General Editor: Farhad Daftary Diversity of Traditions
'lltc Jnslitutc of lsmaili Studies Ismaili Heritage Series, 14 The Fatimid Caliphate General Editor: Farhad Daftary Diversity of Traditions Previously published titles: I. Paul E. Walker, Abu Ya'qub al-SijistiinI: Intellectual Missionary (1996) 2. Heinz Halm, The Fatimids and their Traditions of Learning ( 1997) 3. Paul E. Walker, Jjamfd al-Din al-Kirmani: Ismaili Thought in the Age ofal-l:iiikim (1999) 4. Alice C. Hunsberger, Nasir Khusraw, The Ruby of Badakhshan: A Portrait of the Persian Poet, Traveller and Philosopher (2000) 5. Farouk Mitha, Al-Ghazalf and the Ismailis: A Debate in Medieval Islam (2001) Edited by 6. Ali S. Asani, Ecstasy and Enlightenment: The Ismaili Devotional Literature of South Asia (2002) Farhad Daftary and Shainool Jiwa 7. Paul E. Walker, Exploring an Islamic Empire: Fatimid History and its Sources (2002) 8. Nadia Eboo Jamal, Surviving the Mongols: Nizari Quhistani and the Continuity ofIsmaili Tradition in Persia (2002) 9. Verena Klemm, Memoirs of a Mission: The Ismaili Scholar; States man and Poet al-Mu'ayyad fi'l-Din al-Shfriizi (2003) 10. Peter Willey, Eagle's Nest: Ismaili Castles in Iran and Syria (2005) 11. Sumaiya A. Hamdani, Between Revolution and State: The Path to Fatimid Statehood (2006) 12. Farhad Daftary, Ismailis in Medieval Muslim Societies (2005) 13. Farhad Daftary, ed., A Modern History of the Ismailis (2011) I.B.Tauris Publishers LONDON • NEW YORK in association with The Institute oflsmaili Studies LONDON 1111 '1111' 1'itti111icl <: 11lifih111t· soun;cs and fanciful accounts of medieval times. 'lhus legends and misconceptions have continued to surround the Ismailis through the 20th century. -
Outline Lecture Seven—The Abbasid Dynasty and Sectarian Divides Within Islam
Outline Lecture Seven—The Abbasid Dynasty and Sectarian Divides within Islam Key Question today: 1. How did the Abbasids’ cosmopolitan ambition as an imperial power reflect the need to accommodate the increasing diversity within the Islam? 2. What were the key sectarian splits in Islam and how did they evolve? 3. How were theological debates expressions of social, ethnic, and class tensions? I) From Arab Kingdom to Islamic Empire a) Legacy of Umayyad Caliphate b) Challenge from the East i) The impact of propaganda and social instigators ii) The insurrection of Abu Muslim c) Who were the Abbasids? i) Founder of the Abbasid line, al-Mansur (1) Claim of descent to Abu al-Abbas (Lineage) (2) Claim to Ali’s authority (Shi’a) ii) Using religion to gain legitimacy—Caesaropapism d) Abbasid Caliphate (750-1258) i) Changes brought about by Abbasids (1) Socially—Ended exclusive dominance of the Arab military aristocracy (2) Culturally—Shift center of gravity to the east, Persian heritage (a) Shift of capital from Damascus to Baghdad (3) Politically— Centralized autocracy (a) Abbasid khalifa with absolute power as “God’s Agent” (b) Al-Farabi on the role of the khalifa: (i) “He is the sovereign over whom no other human being has any sovereignty whatsoever; he is the Imam; he is the first sovereign of the excellent city, he is the sovereign of the excellent nation, and the sovereign of the universal state” (4) Militarily—Supported by professional soldiers (a) Khurusan regiments from Central Asia (b) Later Turkish slave-soldiers known as the Mamluks -
The Berber Identity: a Double Helix of Islam and War by Alvin Okoreeh
The Berber Identity: A Double Helix of Islam and War By Alvin Okoreeh Mezquita de Córdoba, Interior. Muslim Spain is characterized by a myriad of sophisticated and complex dynamics that invariably draw from a foundation rooted in an ethnically diverse populace made up of Arabs, Berbers, muwalladun, Mozarebs, Jews, and Christians. According to most scholars, the overriding theme for this period in the Iberian Peninsula is an unprecedented level of tolerance. The actual level of tolerance experienced by its inhabitants is debatable and relative to time, however, commensurate with the idea of tolerance is the premise that each of the aforementioned groups was able to leave a distinct mark on the era of Muslim dominance in Spain. The Arabs, with longstanding ties to supremacy in Damascus and Baghdad exercised authority as the conqueror and imbued al-Andalus with culture and learning until the fall of the caliphate in 1031. The Berbers were at times allies with the Arabs and Christians, were often enemies with everyone on the Iberian Peninsula, and in the times of the taifas, Almoravid and Almohad dynasties, were the rulers of al-Andalus. The muwalladun, subjugated by Arab perceptions of a dubious conversion to Islam, were mired in compulsory ineptitude under the pretense that their conversion to Islam would yield a more prosperous life. The Mozarebs and Jews, referred to as “people of the book,” experienced a wide spectrum of societal conditions ranging from prosperity to withering persecution. This paper will argue that the Berbers, by virtue of cultural assimilation and an identity forged by militant aggressiveness and religious zealotry, were the most influential ethno-religious group in Muslim Spain from the time of the initial Muslim conquest of Spain by Berber-led Umayyad forces to the last vestige of Muslim dominance in Spain during the time of the Almohads. -
Al-Andalus' Lessons for Contemporary European
IMMIGRATION, JUSTICE AND SOCIETY AL-ANDALUS’ LESSONS FOR CONTEMPORARY EUROPEAN MODELS OF INTEGRATION MYRIAM FRANÇOIS • BETHSABÉE SOURIS www.europeanreform.org @europeanreform Established by Margaret Thatcher, New Direction is Europe’s leading free market political foundation & publisher with offices in Brussels, London, Rome & Warsaw. New Direction is registered in Belgium as a not-for-profit organisation and is partly funded by the European Parliament. REGISTERED OFFICE: Rue du Trône, 4, 1000 Brussels, Belgium. EXECUTIVE DIRECTOR: Naweed Khan. www.europeanreform.org @europeanreform The European Parliament and New Direction assume no responsibility for the opinions expressed in this publication. Sole liability rests with the author. AUTHORS TABLE OF CONTENTS 1 INTRODUCTION 6 2 AL-ANDALUS’ MODEL OF INTEGRATION 8 2.1 THE IBERIAN HISTORY FROM THE MUSLIM CONQUEST TO THE RECONQUISTA 10 2.1.1 Visigoth Spain 11 2.1.2 The Muslim advance in Arabia and Northern Africa 11 2.1.3 The conquest of Spain 12 2.1.4 The unstable first years of the Umayyad dynasty 14 2.1.5 The golden ages of the Caliphate of Cordoba 14 2.1.6 The fall of the Caliphate of Cordoba 16 2.1.7 The end of Al-Andalus and the Reconquista 16 2.2 2.2 THE SOCIAL MODEL OF INTEGRATION OF AL-ANDALUS 18 2.2.1 The social and religious landscape 19 2.2.2 Controversy over the meaning of ‘convivencia’ 19 2.2.3 Protection of religious’ communities boundaries 21 2.2.4 Towards an increased integration and acculturation: The Arabization of the non-Muslim communities 22 2.2.5 The cultural impact of the convivencia 25 Myriam François Bethsabée Souris 2.2.6 Limits of coexistence 26 Dr Myiam Francois is a journalist and academic with a Bethsabée Souris is a PhD candidate in Political Science at 3 TODAY’S EUROPEAN MODELS OF MUSLIM INTEGRATION 28 focus on France and the Middle East. -
Fatimid Material Culture in Al-Andalus: Presences and Influences of Egypt in Al-Andalus Between the Xth and the Xiith Centuries A.D
Fatimid Material Culture in Al-Andalus: Presences and Influences of Egypt in Al-Andalus Between the Xth and the XIIth Centuries A.D. Zabya Abo Aljadayel Dissertation of Master of Archaeology September, 2019 Dissertation submitted to fulfil the necessary requirements to obtain a Master's Degree of Archaeology, held under the scientific orientation of Prof. André Teixeira and Prof.ª Susana Gómez Martínez. 2 | P a g e Zabya Abo aljadayel | 2019 To my family, friends and every interested reader لعائلتي, ﻷصدقائي و لكل قارئ مهتم 3 | P a g e Zabya Abo aljadayel | 2019 ACKNOWLEDGEMENTS I give my gratitude and love To my dear professors Susana and André for being more than advisors with their patience, kindness and support. To the Global Platform for Syrian Students for giving me the opportunity to come to Portugal to continue my higher education. In particular, I would like to commend the efforts of Dr Helena Barroco for being by my side in the formal and the nonformal situations. To FCSH-UNL for giving me a seat in the faculty. Moreover, to Dr Francisco José Gomes Caramelo and Dr João Soeiro de Carvalho for their kindness and academic support. To my beloved friends in CAM and in all Mértola for well receiving me there as a part of their lovely family. To Dr Susana Calvo Capilla and Dr María Antonia Martínez Núñez for their support. To my mother, I would say that Charles Virolleaud wasn’t entirely right when he said: “Tout homme civilisé a deux patries: la sienne et la Syrie.”. But, should have said: “Tout homme civilisé a trois patries: Sa mère, la sienne et la Syrie.”. -
The Dhimmis and Their Role in the Administration of the Fatimid State
International Journal of Humanities and Social Science Vol. 6, No. 2; February 2016 The Dhimmis and their Role in the Administration of the Fatimid State Dr. Saleh Kharanbeh Lecturer of Arabic language and Islamic studies Ohalo College of Education Israel Dr. Muhammad Hamad Lecturer of Arabic language and literature Al- Qasemi College of Education Israel Abstract One of the most recurring questions today is the Islamic state's relationship with the dhimmis (Jews and Christians living under early Muslim rule) and their status in the early days of Islam and up to the late days of the Islamic Caliphate. This relationship may have been varying, swinging up and down. Perhaps the more legitimate questions are: What were the factors that affected the nature of the Dhimmis relationship with the ruling power in the Islamic state? What was the status of the Dhimmis and what roles did they play in the early Islamic states, with the Fatimid Caliphate as a model? The Fatimid Caliphate rose up and centered in Egypt, which was then home for Coptic Christians and Jews, living side by side with Muslims. That is why the author has chosen the Fatimid State, in specific. Another driver for this selection is the fact that when the Fatimid Caliphate was ruling in Egypt, the Europeans were launching their Crusades in Jerusalem, which placed such a relationship between Muslims and Christians at stake. Keywords: The Dhimmis, Fatimid State, Islamic history, Islamic civilization. 1. Internal factors in the Dhimmis relationship with the Fatimid Caliphate The caliphs’ young age was one of the factors that contributed to strengthening the relationship between the Dhimmis and the ruling power. -
THE REIGN of AL-IHAKIM Bl AMR ALLAH ‘(386/996 - 41\ / \ Q 2 \ % "A POLITICAL STUDY"
THE REIGN OF AL-IHAKIM Bl AMR ALLAH ‘(386/996 - 41\ / \ Q 2 \ % "A POLITICAL STUDY" by SADEK ISMAIL ASSAAD Thesis submitted for the Degree of Doctor of Philosophy in the University of London May 1971 ProQuest Number: 10672922 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 10672922 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 ABSTRACT The present thesis is a political study of the reign of al-Hakim Bi Amr Allah the sixth Fatimid Imam-Caliph who ruled between 386-411/ 996-1021. It consists of a note on the sources and seven chapters. The first chapter is a biographical review of al-Hakim's person. It introduces a history of his birth, childhood, succession to the Caliphate, his education and private life and it examines the contradiction in the sources concerning his character. Chapter II discusses the problems which al-Hakim inherited from the previous rule and examines their impact on the political life of his State. Chapter III introduces the administration of the internal affairs of the State. -
The Scenography of Power in Al-Andalus and the ʿabbasid
Medieval Medieval Encounters 24 (2018) 390–434 Jewish, Christian and Muslim Culture Encounters in Confluence and Dialogue brill.com/me The Scenography of Power in Al-Andalus and the ʿAbbasid and Byzantine Ceremonials: Christian Ambassadorial Receptions in the Court of Cordoba in a Comparative Perspective Elsa Cardoso Researcher of the Centre for History, University of Lisbon Faculty of Arts of the University of Lisbon, Alameda da Universidade 1600 Lisbon, Portugal [email protected] Abstract This essay considers ceremonial features represented during Christian diplomatic re- ceptions held at the court of Cordoba, under the rule of Caliphs ʿAbd al-Raḥmān III (912‒961) and al-Ḥakam II (961‒976), in a comparative perspective. The declaration of the Umayyad Caliphate of the West by ʿAbd al-Raḥmān III marked the institution- alization of a carefully elaborated court ceremonial, reaching its greatest develop- ment under the rule of al-Ḥakam II. Detailed official ambassadorial ceremonies will be addressed, such as receptions of ambassadors from Emperor Constantine VII Porphyrogennetos, and King Otto I, or the reception and submission of Ordoño IV, deposed king of Leon, accounted by both Muslim and Christian sources. Such cer- emonies will be compared with ʿAbbasid and Byzantine similar receptions, analyzing furthermore the origin and symbology of those rituals within the framework of diplo- matic and cultural exchanges and encounters. Keywords Al-Andalus ‒ Umayyads of Cordoba ‒ ceremonial ‒ diplomacy ‒ Madīna al-Zahrāʾ ‒ ʿAbbasids ‒ Byzantium -
Outline Lecture Seven—The Abbasid Empire and Sectarian Divides Within Islam
Outline Lecture Seven—The Abbasid Empire and Sectarian Divides within Islam Key Question today: 1. How did the Abbasids’ cosmopolitan ambition as an imperial power reflect the need to accommodate the increasing diversity within the Islam? 2. What were the key sectarian splits in Islam and how did they evolve? 3. How were theological debates expressions of social, ethnic, and class tensions? I) From Arab Kingdom to Islamic Empire a) Features of the Umayyad Caliphate b) Challenge from the East i) The impact of propaganda and social instigators (1) E.g. Abu Muslim, a Persian convert c) Who were the Abbasids? i) Founder of the Abbasid line, al-Mansur ii) Presented Abbasid line as a movement to restore the integrity of Islam iii) Using religion to gain legitimacy—Caesaropapism d) Abbasid Caliphate (750-1258) i) Changes brought about by Abbasids (1) Socially—Ended exclusive dominance of the Arab military aristocracy (2) Culturally—Shift center of gravity to the east, Persian heritage (a) Shift of capital from Damascus to Baghdad “Madinat al-Salam” (3) Politically— Centralized autocracy (a) Adoption of the Persian tradition of the “benevolent despot” (i) Al-Farabi on the role of the khalifa: (4) Militarily—Supported by professional soldiers ii) Overall, still relied on the foundations of Arabization and Islamization II) The Many “Traditions” of Islam a) Speaking of Islam in the plural—i.e. diverse “currents” in the faith i) Class disparities, ethnic conflicts, and regional differences often found expression in religious terms b) The Kharijite Movement—“Egalitarian anarchists” i) Emphasis that leadership should be based on merit and piety, not lineage ii) An ideal khalifa’s ultimate responsibility was towards the umma iii) E.g. -
Sectarianism in the Middle East
Sectarianism in the Middle East Implications for the United States Heather M. Robinson, Ben Connable, David E. Thaler, Ali G. Scotten C O R P O R A T I O N For more information on this publication, visit www.rand.org/t/RR1681 Library of Congress Cataloging-in-Publication Data is available for this publication. ISBN: 978-0-8330-9699-9 Published by the RAND Corporation, Santa Monica, Calif. © Copyright 2018 RAND Corporation R® is a registered trademark. Cover: Sunni and Shi’ite Muslims attend prayers during Eid al-Fitr as they mark the end of the fasting month of Ramadan, at the site of a suicide car bomb attack over the weekend at the shopping area of Karrada, in Baghdad, Iraq, July 6, 2016. REUTERS/Thaier Al-Sudani Limited Print and Electronic Distribution Rights This document and trademark(s) contained herein are protected by law. This representation of RAND intellectual property is provided for noncommercial use only. Unauthorized posting of this publication online is prohibited. Permission is given to duplicate this document for personal use only, as long as it is unaltered and complete. Permission is required from RAND to reproduce, or reuse in another form, any of its research documents for commercial use. For information on reprint and linking permissions, please visit www.rand.org/pubs/permissions. The RAND Corporation is a research organization that develops solutions to public policy challenges to help make communities throughout the world safer and more secure, healthier and more prosperous. RAND is nonprofit, nonpartisan, and committed to the public interest. RAND’s publications do not necessarily reflect the opinions of its research clients and sponsors. -
AL-NUKKAR — NUKTAWIYYA 53B, 56B; E. Masqueray, Chronique D
114 AL-NUKKAR — NUKTAWIYYA 53b, 56b; E. Masqueray, Chronique d'Abou Zakaria, their Kashf al-ghitd^ and, more recently, by H.M. Algiers 1878, 53-80, 226-51, 268, 270-8, 289, 290; Balyuzi. While this conspiracy theory is clearly Abu '1-Rabi* Sulayman b. cAbd al-Sallam al- unfounded, internal evidence suggests that the history Wisyanl, Tariff, ms. no. 277 in the library of the was not written by Mirza DjanI. Recent conjectures Islamic Institute of the university of Lwow, fols. 27, favour authorship by his son or nephew, possibly in 28, 30, 31, 33-8, 46, 73, 102, 125, 128, 129, 145, collaboration with a brother, using notes prepared by 189; an anonymous IbadI chronicle contained in the him. Some version of the Nuktat al-kdf served as the same ms., fols. 218, 221, 249, 257, 265, 275, 276; basis for the later Baha°I Tdnkh-i Djadid and its recen- Abu 'l-cAbbas Ahmad b. Sacld al-DardjInl, Kitdb sions. In spite of the controversy, there can be no Tabakdt al-mashd^ikh, ms. no. 275 of the Islamic doubt that the Nuktat al-kdf remains one of the most Institute of Lwow, fols. 16a-20a, 35a-37b, 77b, important sources for the early history of Babism. 144a-b; Abu '1-Fadl al-Barradi, Kitdb al-Djawdhir al- A full discussion of the problems of authorship, muntakdt, Cairo 1302, 171-2, 174; Abu 'l-cAbbas provenance, and dating may be found in MacEoin, Ahmad al-Shammakhl, Kitdb al-Siyar, Cairo 1301, together with a list of the twelve or so manuscripts 104-5, 109-10, 119-20, 145-54, 280-2, 338, 345, now known to be in existence (Appendix 8). -
The Journey of Caliphate from 632 to 1924*
International Journal of Business and Social Science Vol. 6, No. 4; April 2015 The Journey of Caliphate from 632 to 1924* Salih Pay Associate Professor Department of History of Islam, Faculty of Theology Uludağ University, Bursa Turkey Abstract Caliphate signifies maintenance of administrative affairs, led by Muhammad (a.s.) regarding the state and society, following his demise; while caliph is the person to carry out mentioned affairs. In Muslim societies, various terms have been used for caliph; besides, persons holding different offices have been called this way. In Quran, the words “khalifa,” “khilafat” and “khulafa” do not bear any sense of head of the state; nevertheless, hadith sources employed such nominations together with expression that relate with leadership. For accession to caliphate, election-like methods were put to use during Rashidun era; nevertheless, the method was abandoned in upcoming periods. Moreover, during time of Abu Bakr, Umar and Uthman, caliph represented all Muslims, while political dissolution began in Muslim society together with accession of Ali, and disputes became even more apparent in upcoming periods. Hereby study analyses transformations, accession methods, influence and abolition of caliphate, as well as the interest of Western colonialist powers in the institution, beginning from its appearance in 632 after decease of Muhammad (a.s.) until the abolition in 1924. Keywords: History of Islam, Islamic Institutions, Caliphate, Imamate, Abolition of Caliphate Introduction Caliphate, one of the most discussed issues among Muslims following the death of Muhammad (a.s.), simply means succession of a person by another. It is derived from the word khalf which means “to be behind,” “to succeed,” or “replace” one.