Salah Al-Din
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The Oberlin Near East Study Collection in Context Julian Hirsch
1 The Oberlin Near East Study Collection in Context *See page 4 for citation. Julian Hirsch 2 Acknowledgements In some ways the groundwork for my thesis and work on the ONESC Initiative began more than five years ago in a kitchen in Bala Cynwyd, Pennsylvania. I was meeting Dr. Elizabeth Bloch Smith for the first time and could scarcely have imagined that our meeting would lead to my participation in an archaeological excavation in Israel that summer. After my first excavation, I was hooked. The spring before I came to Oberlin was filled with weekly meetings, readings, and discussions with Liz. I learned so much in that time and appreciate her continued guidance and support. If Liz was responsible for exposing me to just how fascinating the archaeology of the southern Levant was, Dr. Jeffrey Blakely was the person who helped me find the path where I could follow my passion at Oberlin. I still have my notes from the first day of the January 2017 Winter Term. I was amazed by everything Jeff knew about the history of biblical archaeology at the college and the history of the collection. If anything inspired me throughout my work, it was hearing vivid stories from Jeff about sitting in Harry Thomas Frank’s classroom learning about archaeology. Jeff has truly been my partner at every step of the way. I’ve consulted him for advice numerous times. Jeff kindly provided invaluable suggestions that only a true veteran of the field could offer. To give credit to Jeff in two more areas, Jeff certainly inspired my interest in the history of biblical archaeology and during the Winter Term in 2017 assigned me to work on the Bab edh-Dhra’ collection of Early Bronze Age tomb pots. -
An Early Turning Point in the History of the Crusades
Jonathan Phillips. The Second Crusade: Extending the Frontiers of Christendom. New Haven: Yale University Press, 2007. xxix + 364 pp. $40.00, cloth, ISBN 978-0-300-11274-0. Reviewed by Jonathan R. Lyon Published on H-German (March, 2008) As the author makes clear in the excellent in‐ cepts could be employed against a variety of Latin troduction to this work, the Second Crusade Christendom's enemies. (1145-49) has typically not attracted as much in‐ Phillips divides his work into fourteen terest from modern historians as the more fa‐ chronologically-arranged chapters, although sepa‐ mous First Crusade (1095-99) and Third Crusade rate chapters treat the Iberian and Baltic compo‐ (1188-92). A key explanation for this trend is the nents of the crusade. The frst two chapters dis‐ Second Crusade's failure to make any significant cuss the period between the First and the Second gains for the Christians of the Holy Land in the Crusade; chapter 1 focuses on the various pilgrim‐ wake of the Muslim conquest of Edessa in 1144. ages and crusading efforts of the early twelfth Nevertheless, as Phillips convincingly argues, this century, and chapter 2 provides a rich, fascinating crusade--despite its lack of success--demands discussion of the powerful legacy the First Cru‐ more attention than it has received for several sade left to Latin Christian culture in the decades reasons. It was the frst crusade to the Holy Land after 1099. Phillips persuasively argues that this to involve western European kings and thus legacy had a significant impact on recruiting for forced rulers to consider the consequences of the Second Crusade, because the generation of leaving their kingdoms for months (if not years) young nobles alive in the 1140s had grown up at a time. -
Throughout Anglo-Saxon and Norman Times, Many People – Not Just Rich Kings and Bishops
THE CRUSADES: A FIGHT IN THE NAME OF GOD. Timeline: The First Crusade, 1095-1101; The Second Crusade, 1145-47; The Third Crusade, 1188-92; The Fourth Crusade, 1204; The Fifth Crusade, 1217; The Sixth Crusade, 1228-29, 1239; The Seventh Crusade, 1249-52; The Eighth Crusade, 1270. Throughout Anglo-Saxon and Norman times, many people – not just rich kings and bishops - went to the Holy Land on a Pilgrimage, despite the long and dangerous journey – which often took seven or eight years! When the Turks conquered the Middle East this was seen as a major threat to Christians. [a] Motives for the Crusades. 1095, Pope Urban II. An accursed race has violently invaded the lands of the Christians. They have destroyed the churches of God or taken them for their own religion. Jerusalem is now held captive by the enemies of Christ, subject to those who do not know God – the worship of the heathen….. He who makes this holy pilgrimage shall wear the sign of the cross of the Lord on his forehead or on his breast….. If you are killed your sins will be pardoned….let those who have been fighting against their own brothers now fight lawfully against the barbarians…. A French crusader writes to his wife, 1098. My dear wife, I now have twice as much silver, gold and other riches as I had when I set off on this crusade…….. A French crusader writes to his wife, 1190. Alas, my darling! It breaks my heart to leave you, but I must go to the Holy land. -
THE CRUSADES Toward the End of the 11Th Century
THE MIDDLE AGES: THE CRUSADES Toward the end of the 11th century (1000’s A.D), the Catholic Church began to authorize military expeditions, or Crusades, to expel Muslim “infidels” from the Holy Land!!! Crusaders, who wore red crosses on their coats to advertise their status, believed that their service would guarantee the remission of their sins and ensure that they could spend all eternity in Heaven. (They also received more worldly rewards, such as papal protection of their property and forgiveness of some kinds of loan payments.) ‘Papal’ = Relating to The Catholic Pope (Catholic Pope Pictured Left <<<) The Crusades began in 1095, when Pope Urban summoned a Christian army to fight its way to Jerusalem, and continued on and off until the end of the 15th century (1400’s A.D). No one “won” the Crusades; in fact, many thousands of people from both sides lost their lives. They did make ordinary Catholics across Christendom feel like they had a common purpose, and they inspired waves of religious enthusiasm among people who might otherwise have felt alienated from the official Church. They also exposed Crusaders to Islamic literature, science and technology–exposure that would have a lasting effect on European intellectual life. GET THE INFIDELS (Non-Muslims)!!!! >>>> <<<“GET THE MUSLIMS!!!!” Muslims From The Middle East VS, European Christians WHAT WERE THE CRUSADES? By the end of the 11th century, Western Europe had emerged as a significant power in its own right, though it still lagged behind other Mediterranean civilizations, such as that of the Byzantine Empire (formerly the eastern half of the Roman Empire) and the Islamic Empire of the Middle East and North Africa. -
Practice Significance/Importance Contrasts Quotes Five Pillars of Sunni Islam They Support the Key Beliefs of Islam You Should Be Able to Contrast Them 1
Practice Significance/Importance Contrasts Quotes Five Pillars of Sunni Islam They support the key beliefs of Islam You should be able to contrast them 1. Shahadah: Declaration of Faith as pillars support a building. They with the Ten Obligatory Acts and “There is no god but Allah and are seen as the key to living a good also to explain the differences Muhammad is his messenger.” Muslim life, give Muslims a sense of between Sunni and Shi’a practices in 2. Salah: Prayer group identity as a community who relation to Salah, Zakah, Sawm and 3. Zakah: Charitable Giving share faith and actions. Enable Hajj. 4. Sawm: Fasting during Ramadan Muslims to show loyalty and 5. Hajj: Pilgrimage to Makkah obedience to Allah. Ten Obligatory Acts of Shi’a Islam Given to the Shi’a Muslims by the You should be able to contrast them Include numbers 2-5 of the Five Pillars Twelve Imams, who are seen as the with the Five Pillars and also to plus: leaders chosen by Allah to lead Islam explain the differences between Khums: 20% tax on profits after Muhammad’s death. Sunni and Shi’a practices in relation Jihad: The struggle to maintain faith and The acts help Muslims to know how to Salah, Zakah, Sawm and Hajj. to defend Islam to behave on a daily basis, enabling Amr-bil-Maruf: encouraging people to them to please Allah and to feel do what is good closer to him. Nahi Anil Mumkar: Discouraging people They give guidance to Shi’a Muslims from doing what is wrong about how to overcome challenges Tawallah: Being loving towards the in their lives. -
The Differences Between Sunni and Shia Muslims the Words Sunni and Shia Appear Regularly in Stories About the Muslim World but Few People Know What They Really Mean
Name_____________________________ Period_______ Date___________ The Differences Between Sunni and Shia Muslims The words Sunni and Shia appear regularly in stories about the Muslim world but few people know what they really mean. Religion is important in Muslim countries and understanding Sunni and Shia beliefs is important in understanding the modern Muslim world. The beginnings The division between the Sunnis and the Shia is the largest and oldest in the history of Islam. To under- stand it, it is good to know a little bit about the political legacy of the Prophet Muhammad. When the Prophet died in the early 7th Century he not only left the religion of Islam but also an Islamic State in the Arabian Peninsula with around one hundred thousand Muslim inhabitants. It was the ques- tion of who should succeed the Prophet and lead the new Islamic state that created the divide. One group of Muslims (the larger group) elected Abu Bakr, a close companion of the Prophet as the next caliph (leader) of the Muslims and he was then appointed. However, a smaller group believed that the Prophet's son-in-law, Ali, should become the caliph. Muslims who believe that Abu Bakr should be the next leader have come to be known as Sunni. Muslims who believe Ali should have been the next leader are now known as Shia. The use of the word successor should not be confused to mean that that those that followed the Prophet Muhammad were also prophets - both Shia and Sunni agree that Muhammad was the final prophet. How do Sunni and Shia differ on beliefs? Initially, the difference between Sunni and Shia was merely a difference concerning who should lead the Muslim community. -
A Political History of the Kingdom of Jerusalem 1099 to 1187 C.E
Western Washington University Western CEDAR WWU Honors Program Senior Projects WWU Graduate and Undergraduate Scholarship Spring 2014 A Political History of the Kingdom of Jerusalem 1099 to 1187 C.E. Tobias Osterhaug Western Washington University Follow this and additional works at: https://cedar.wwu.edu/wwu_honors Part of the Higher Education Commons, and the History Commons Recommended Citation Osterhaug, Tobias, "A Political History of the Kingdom of Jerusalem 1099 to 1187 C.E." (2014). WWU Honors Program Senior Projects. 25. https://cedar.wwu.edu/wwu_honors/25 This Project is brought to you for free and open access by the WWU Graduate and Undergraduate Scholarship at Western CEDAR. It has been accepted for inclusion in WWU Honors Program Senior Projects by an authorized administrator of Western CEDAR. For more information, please contact [email protected]. 1 Tobias Osterhaug History 499/Honors 402 A Political History of the Kingdom of Jerusalem 1099 to 1187 C.E. Introduction: The first Crusade, a massive and unprecedented undertaking in the western world, differed from the majority of subsequent crusades into the Holy Land in an important way: it contained no royalty and was undertaken with very little direct support from the ruling families of Western Europe. This aspect of the crusade led to the development of sophisticated hierarchies and vassalages among the knights who led the crusade. These relationships culminated in the formation of the Crusader States, Latin outposts in the Levant surrounded by Muslim states, and populated primarily by non-Catholic or non-Christian peoples. Despite the difficulties engendered by this situation, the Crusader States managed to maintain control over the Holy Land for much of the twelfth century, and, to a lesser degree, for several decades after the Fall of Jerusalem in 1187 to Saladin. -
The Crusade of Andrew II, King of Hungary, 1217-1218
IACOBVS REVIST A DE ESTUDIOS JACOBEOS Y MEDIEVALES C@/llOj. ~1)OI I 1 ' I'0 ' cerrcrzo I~n esrrrotos r~i corrnrro n I santiago I ' s a t'1 Cl fJ r1 n 13-14 SAHACiVN (LEON) - 2002 CENTRO DE ESTVDIOS DEL CAMINO DE SANTIACiO The Crusade of Andrew II, King of Hungary, 1217-1218 Laszlo VESZPREMY Instituto Historico Militar de Hungria Resumen: Las relaciones entre los cruzados y el Reino de Hungria en el siglo XIII son tratadas en la presente investigacion desde la perspectiva de los hungaros, Igualmente se analiza la politica del rey cruzado magiar Andres Il en et contexto de los Balcanes y del Imperio de Oriente. Este parece haber pretendido al propio trono bizantino, debido a su matrimonio con la hija del Emperador latino de Constantinopla. Ello fue uno de los moviles de la Quinta Cruzada que dirigio rey Andres con el beneplacito del Papado. El trabajo ofre- ce una vision de conjunto de esta Cruzada y del itinerario del rey Andres, quien volvio desengafiado a su Reino. Summary: The main subject matter of this research is an appro- ach to Hungary, during the reign of Andrew Il, and its participation in the Fifth Crusade. To achieve such a goal a well supported study of king Andrew's ambitions in the Balkan region as in the Bizantine Empire is depicted. His marriage with a daughter of the Latin Emperor of Constantinople seems to indicate the origin of his pre- tensions. It also explains the support of the Roman Catholic Church to this Crusade, as well as it offers a detailed description of king Andrew's itinerary in Holy Land. -
Our Journey… October 19, 2021, Tuesday: USA – Tel Aviv, Israel Depart Our Home City to Tel Aviv
Why this Pilgrimage to the Holy Land? But to go on a pilgrimage in the Holy Land means setting off and turning the physical journey into a “path of the soul”. Walking on this land with the heart, soul and mind for an encounter: of conversion, of devotion, of listening, with the Eucharist, and with Christ in brothers. John Paul II expressed this in very moving words: “How many memories and images and how much passion and great mystery surround the word Jerusalem! For us as Christians, it represents the geographical point of union between God and men, between eternity and history.” Our Journey… October 19, 2021, Tuesday: USA – Tel Aviv, Israel Depart our home city to Tel Aviv. (In-flight meals) October 20, Wednesday: Arrival to Holy Land and Nahsholim Seaside Resort Arrive in the Holy Land and transfer through the Plain of Sharon and the western coastal cities of Israel to the site of the ancient port city of Dor where the Nahsholim Seaside Resort is located at Kibbutz Nahsholim. After dinner and a brief information meeting, we retire to our cabins on the resort’s private Mediterranean beach. (Nahsholim Seaside Resort; D) October 21, Thursday: Nahsholim (Dor) – Nazareth After breakfast we travel south to Caesarea Maritina archaeological site. Caesarea, a historic seaport and home to the summer palace of Herod the Great built in 22 BC and later home to Pontius Pilate. We continue along the coastal plain to Haifa and up Mount Carmel to the Cave of Elijah below the Stelle Maris Monastery or the Monastery of Our Lady of Mount Carmel, a 19th-century Discalced Carmelite monastery. -
Tabor & Nichols Israel Tour
Tabor & Nichols Israel Tour See the Sites, Go Behind the Scenes Experience the Holy Land on a Level that Most Tours Miss March 1 – 12, 2019 Tour Highlights Prof. James D. Tabor and Biblical teacher Ross Nichols are teaming up again for an exclusive tour of the Holy Land the first week of March 2019. Even if you have traveled to Israel before, or specifically traveled with Tabor or Nichols, this is the tour for you. We will take you behind the scenes, exploring new archaeological and textual discoveries as they are related to the key Biblical sites we will visit. No tour can cover everything, but we will take you, quite literally, from “Dan to Beersheba” (1 Samuel 3:20). Anyone interested in biblical history and literature will find this tour refreshing and educational from beginning to end. We have no expectations regarding belief systems, politics, or faith orientations. All that is required to go on this tour is a strong orientation toward learning more about the Bible and its history and archaeology. The tour will transform the way you read and understand the Bible. Throughout the tour, we will share the stories that you know well from the texts, in the very places where the events actually took place. We are limiting the number of registrants to 40--one busload—because we want each person to have time to interact directly with Dr. Tabor and Ross Nichols. Tour Leaders – Dr. James D. Tabor and Ross K. Nichols Dr. James Tabor is professor of Christian origins and ancient Judaism in the Department of Religious Studies at the University North Carolina at Charlotte. -
Download Chapter (PDF)
ILLUSTRATIONS, FIGURES AND MAPS illustrations 1. Kneeling crusader with his horse behind him, from the Westminster Psalter, c. 1250. xxii © British Library Board. All Rights Reserved / Bridgeman Images. 2. Eichstätt model of the Edicule, twelfth century. Bildarchiv Monheim GmbH / xxiv Alamy Stock Photo. 3. Aerial view of the Church of the Holy Sepulchre, Jerusalem. Photo © Zev Radovan / xxv Bridgeman Images. 4. Croix de chevalier from the First Crusade. Photo Josse / Scala, Florence. 4 5. Giving the cross, from J. Riley-Smith (ed.), The Oxford Illustraded History of 7 the Crusades (Oxford 1995). 6. Women at a siege, from Histoire ancienne jusqu’à César, late thirteenth century. 11 © The British Library Board (MS 15268, fol. 101v). 7. Stone carving of Roland (right) on the exterior of the royal palace at Navarre, 13 twelfth century. Granger / Bridgeman Images. 8. ‘The Rider on the white horse and his followers’, from Apocalypse (‘The Queen 16 Mary Apocalypse’), early fourteenth century. © The British Library Board (Royal 19 B. XV, fol. 37r). All rights reserved / Bridgeman Images. 9. Godfrey of Bouillon and his train setting out on horseback, from William of Tyre, 22 Histoire d’Outremer, 1232–61. © British Library Board. All Rights Reserved / Bridgeman Images. 10. Richard I jousts with Saladin during the crusade of 1191. Encaustic tiles from 29 Chertsey Abbey, c. 1250. Universal History Archive/UIG / Bridgeman Images. 11. The Dome of the Rock, Jerusalem. Lori Epstein / National Geographic 32 Image Collection / Bridgeman Images. 12. Ivory casket with figural and ornamental decoration including hunting scenes, southern 33 Italy or Sicily, eleventh–twelfth centuries. -
TITLE of UNIT What Do Muslims Do at the Mosque
Sandwell SACRE RE Support Materials 2018 Unit 1.8 Beginning to learn about Islam. Muslims and Mosques in Sandwell Year 1 or 2 Sandwell SACRE Support for RE Beginning to learn from Islam : Mosques in Sandwell 1 Sandwell SACRE RE Support Materials 2018 Beginning to Learn about Islam: What can we find out? YEAR GROUP 1 or 2 ABOUT THIS UNIT: Islam is a major religion in Sandwell, the UK and globally. It is a requirement of the Sandwell RE syllabus that pupils learn about Islam throughout their primary school years, as well as about Christianity and other religions. This unit might form part of a wider curriculum theme on the local environment, or special places, or ‘where we live together’. It is very valuable for children to experience a school trip to a mosque, or another sacred building. But there is also much value in the virtual and pictorial encounter with a mosque that teachers can provide. This unit looks simply at Mosques and worship in Muslim life and in celebrations and festivals. Local connections are important too. Estimated time for this unit: 6 short sessions and 1 longer session if a visit to a mosque takes place. Where this unit fits in: Through this unit of work many children who are not Muslims will do some of their first learning about the Islamic faith. They should learn that it is a local religion in Sandwell and matters to people they live near to. Other children who are Muslims may find learning from their own religion is affirming of their identity, and opens up channels between home and school that hep them to learn.