Abbasid Decline and the Spread of Islam to South and Southeast Asia Remember
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Queen Buran Podcast Outline
Queen Buran Podcast Outline Episode outline and show notes for episode 295, titled Queen Buran, Astrologer in 9th Century Baghdad, with Chris Brennan and guest Ali A. Olomi. https://theastrologypodcast.com/2021/03/12/queen-buran-astrologer-in-9th-century-baghdad/ Episode released on March 12, 2021. Most of what follows represents Chris’ outline for the episode that he wrote in preparation for the interview, integrated with some comments and changes from Ali. Outline Introduction ● Recorded on Wednesday, March 10, 2021, starting at 9:07 AM in Denver. ● This is the 295th episode of the show. ● Today I’m going to be talking with Ali A. Olomi ● Our topic is Buran of Baghdad, who lived in the 9th century. ○ She was a queen during the early Islamic Golden Age ○ Married to one of the great caliphs, al-Ma’mun. ○ She is the first woman we know of by name to have practiced astrology. Introduce Ali and talk about his work ● Ali is a Historian of Middle East & Islam ○ Focuses on politics, gender, Islamic esotericism, astrology, folklore. ● Host of the Head on History Podcast, which is available on Patreon: ○ Posts on jinn, magic, and astrology ○ https://www.patreon.com/headonhistory ● Twitter: https://twitter.com/aaolomi Background on Early Women in Astrology ● Background about previous work on women in ancient astrology. ● I have a small section on this in my book titled Hellenistic Astrology. ○ Also talked about it in episode 86 while I was writing the book. ● Women were not typically afforded the same education as men in ancient times. ● As a result we don’t know the names of any ancient women who did astrology. -
The Rise and Fall of the Early ʿabbāsid Political and Military Elite
Hugh Kennedy The Rise and Fall of the Early ʿAbbāsid Political and MilitaryElite Abstract: This paper explores the composition and role of the military and polit- ical elite of the early ʿ Abbāsid caliphate (750 –809) whose support enabled the caliphs to maintain sovereignty over theirfar-flungdomains. It considers the im- portance of different groups,includingmembers of the ʿAbb āsid family, military commanders from Khurāsānand members of powerful and wealthyfamilies like the Muhallabī sand the Shaybāni tribal chiefs.The paper concludes with adis- cussion of the reasons for the disappearance and effective extinction of this elite in the yearsafter the great civil warthat followed Hā rūnal-Rashīd’s death in 809. Keywords: Caliphs; armies; political power;Syria; Khurāsān The governance of the early ʿAbb āsid caliphate was aremarkable political and organizational achievement.For half acentury, between the establishment of the dynasty in 132H/750 CE and the death of Hārūna l-Rashīdin193 H/809 CE, the area from Tunisia in the west to Sind and Central Asia in the east was governedeffectively and largely peacefullyfrom Iraq. From 145H/762 CE, the city of Baghdad served as the administrativecapital, though the distances which separated it from the far-flungprovinces wereenormous: it is over 2,000 kilometres from Baghdad to Merv,the political centre of the great province of Khurāsān, and 1,500 kilometres from the capital to the HolyCity of Mecca. The barīd postal system inherited from the Umayyads and Sasanians was surprisingly effective at communicatingurgent messages over these huge distan- ces.¹ When the caliph al-Rashīdd ied in the year 809 at Ṭūs( near Mashhad in north-east Iran) amessenger broughtthe news to Baghdadintwelvedays, trav- eling 1,900 kilometres at an averagespeed of 150 kilometres per day. -
). the Golden Age of Arab and Islamic
). THE GOLDEN AGE OF ARAB AND ISLAMIC CULTURE "BAGHDAD,AT THE coNFLUENcE oF Two cuLTUREs, Aramaean and Greek, became,in the tenth century, the intellectual center of the world." As capital of the caliphate,Baghdad rvasalso to becomethe cultural capitalof the Islamic world. Our purposeis to show,as briefly aspossible, the role that this region played in the transmissionof the knowledge of antiquity, in the evolution of religious attitudes,and in the flowering of Arabic literature.We shall no[ try to flnd out, any more than did the caliphs of the period, whether the actorsrvere Iranians, Arabs, Moslems,Christians, or |ews. Mcn of lettersand of sciencehad gatheredin this city either through cultural affinityor becausethey had beensummoned to the caliph'scourt for their worth or their competence. An effort was made to keep the languageand the religion at an indispensablecultural level.In reality, there was but a single aim: It was necessary to study the structureand the rules of the language of the Koran in order to have the languagerespected and understood.We shall not spendtoo much time on the grammaticalwork, sincewe want to fol- low the more universal tendencies,especially in their in- fluenceon medievalEurope. We shall mention only Khalil, the inventor of Arabic prosody,the first author of a diction- 64 THE GOLDEN AGE ary, and especiallyhis pupil Sibawaih, who has the dis- tinction of having codified definitively all the problems of grammar. Later, Mubarrad wrote a work which is not only didactic but a valuablecollection of poetic quotations. He also shareswith his rival and contemporary,Tha'lab, the honor of having contributedto the philological training of severalpoets. -
Longing for the Lost Caliphate
© Copyright, Princeton University Press. No part of this book may be distributed, posted, or reproduced in any form by digital or mechanical means without prior written permission of the publisher. Introduction The cosmopolitan, scholarly language of Islamic religious discourse cuts across multiple frontiers, constructing a universe of reciprocal benefit to those who master it. This religious discourse is at once flexible and transferable across time and space. Not only did it span the known world of the fourteenth century, but it also persisted across the vicissitudes of political and economic change that separated the premodern from the modern world system. —Muslim Networks from Hajj to Hip Hop, ed. Miriam Cooke and Bruce Lawrence1 Overall, the best historians of memory are like the ogre who looks for human voices and emotions. They capture the haunted images of the past that hover in a given society, the obsession with certain events, periods, or beliefs, and they attempt to understand how and why they made sense to people in the past. — “History and Memory,” Alon Confino2 Working at the Foreign Office in London, a British diplomat reviewed the stunning news emanating from Turkey on March 3, 1924. D. G. Osbourne had just learned of the legislative acts passed by the nascent Turkish Republic’s Grand National Assembly and updated the confidential file before him: The Caliphate of the house of Osman is abolished and all members of the house are to follow the Caliph—an d the late Sultan—int o exile. Their property is to revert to the state. Justice and education are to be entirely purged of their reli- gious associations. -
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 -
Pbسبغa @ ٍÎچbîژغa @ @ٍÎنî–غa ٍÎišبغa @ @ قپ@@†Èا ٍغچ@حمbm@I @M Âh
ISSN: 2170-1822, Al Naciriya: Journal of sociological and EISSN: 2600-6189 historical Studies Vol. 10, N°2, Décembre 2019 pp. 863-883 The Sino-Arab political relations The Sino-Arab political relations during the T’ang Dynasty (618-907AD) Imane CHABANE 1, Ahmed CHERIFI 2 University of Algiers 2 - Abu Qasim Saadallah, [email protected] 1 University of Algiers 2 - Abu Qasim Saadallah, [email protected] 2 Received: 02 /07 /2019; Accepted: 19/11 /2019 @òîiŠÈÛa @òîäî–Ûa @òîbîÛa @pbÓýÈÛa @ Hâ907 @M 618 I@Íãbm @òÛý @†èÇ @Þý @ @ Z@ —‚ܽa @Íãbm@ òÛý @ †èÇ @ Þý@ òîiŠÈÛa @ òîäî–Ûa@ pbÓýÈÛa@ òa‰…@ †Èm @Ò†è @ ‡gm @ L òbnÛa @ @ tb¡þa @ ¿@ òàè½a @ Éî™aì½a @ åß â@H 907 @M 618 I @ïbßìÜi†Ûa L@ ïbîÛa@†îÈ–Ûa@óÜÇ @´ÏŠİÛa@´i@Þ…bjn½a@qdnÛa@‰bèà ⁄ @ƒí‰bnÛa@ ìçë âL@ 907 @òíbË @ âµg@ 618 @ åß @ ñ†nà½a @ ñÐÛa@ ¿ @ ðŠØÈÛaë @¿@ õbu @ @sîy@L´–Ûaë@lŠÈÛa@´i@ïbî@Þb–ma@Þëc @éîÏ @@ ðˆÛa @µg@ p†Ïëc@ lŠÈÛa@ …ýi@ æc @ òîiŠÈÛaë @ òîäî–Ûa@ òbnÛa@ ‰…b–½a æbjÈ‘@æb¹g @ZÝaнa@ÑÛû½a @@ò튕bäÛa [email protected] 2019 @àí… @2@…†Ç @10 @Z †Ü© 863 ISSN: 2170-1822, Al Naciriya: Journal of sociological and EISSN: 2600-6189 historical Studies Vol. 10, N°2, Décembre 2019 pp. 863-883 The Sino-Arab political relations @òÐîܨa @ÝjÓ@åß @òîbßìÜi…@òrÈi@Þëc @ Íãbm @ òÛý @†èÇ@¿@´–Ûa @òíì ßþa@ òÛë†Ûa@ †èÇ @ ¿@ ôŠc@ pbrÈi@ bènÜm ë@ LæbÐÇ@ åi@ æbàrÇ @pa‰ìİnÛbi@bib¯gë bjÜ@ @´ÏŠİÛa@òÓýÇ@pŠqdm@†Óë @N òîbjÈÛa@òÛë†Ûa ë @òybÛa@ óÜÇ@ bàèäß@ Ý×@ é‰b¹@ ðˆÛa@ ‰ë†Ûaë@ òîÛë†Ûaë @ òîàîÜÓ⁄a @ @ Nòîbî Ûa @ÕíŠ [@ ÷ý [@ òjînÓ ó[@ İìÛa@bîe [@ òîbjÈÛa òÛë†Ûa @Zòîybnнa@pbàÜØÛa @ @ .ŠíЧa Abstract: The study of " The Sino-Arab political relations during the T’ang Dynasty (618-907 AD) " is one of the most important topics that had occupied a large part of the historical researches; it aims to highlight the first contact among Arabs and China which took place during the T’ang Dynasty. -
Which Lead Most to the Spread of Islam: Innovation, Trade, Or Conflict?
6-8 Grade North Carolina Hub Spread of Islam: innovation, trade, or conflict? Inquiry by Amanda Armstrong Rahko Which lead most to the spread of Islam: innovation, trade, or conflict? Supporting Questions 1. Why would new innovations spread Islamic culture? 2. What effect did trade routes and travel have on the spread of Islam? 3. How did conflict spread Islam? 1 6-8 Grade North Carolina Hub Spread of Islam: innovation, trade, or conflict? Inquiry by Amanda Armstrong Rahko Which lead most to the spread of Islam: innovation, trade, or conflict? Inquiry Standard 6.H.1.2, 6.H.2.1, 6.H.2.3, 6.G.1.2, 6.E.1.1, 6.C.1.2 Staging the Compelling Which lead most to the spread of Islam: innovation, trade, or conflict? Question Supporting Question 1 Supporting Question 2 Supporting Question 3 Why would new innovations spread What effect did trade routes and How did conflict spread Islam? Islamic culture? travel have on the spread of Islam? Formative Performance Task Formative Performance Task Formative Performance Task Create an illustrated and annotated Write a journal entry from the Create a T-chart comparing the sign showing three innovations that perspective of a traveler through positive and negative outcomes of people in the Islamic Empires North Africa and the Middle East. Muslim expansion. created. Featured Sources Featured Sources Featured Sources Source A: Ibn Sina’s Canon of Source A: The Economy of Muslim Source A: Timeline of Major Events Medicine Source B: Drawing of Societies Map Source B: Travels of in the History of Islam Source B: viscera etc., Avicenna, Canon of Ibn Battuta Source C: Mansa Musa’s The Battle Of The Yarmuk (636) Medicine. -
History of Islam
Istanbul 1437 / 2016 © Erkam Publications 2016 / 1437 H HISTORY OF ISLAM Original Title : İslam Tarihi (Ders Kitabı) Author : Commission Auteur du Volume « Histoire de l’Afrique » : Dr. Said ZONGO Coordinator : Yrd. Doç. Dr. Faruk KANGER Academic Consultant : Lokman HELVACI Translator : Fulden ELİF AYDIN Melda DOĞAN Corrector : Mohamed ROUSSEL Editor : İsmail ERİŞ Graphics : Rasim ŞAKİROĞLU Mithat ŞENTÜRK ISBN : 978-9944-83-747-7 Addresse : İkitelli Organize Sanayi Bölgesi Mahallesi Atatürk Bulvarı Haseyad 1. Kısım No: 60/3-C Başakşehir / Istanbul - Turkey Tel : (90-212) 671-0700 (pbx) Fax : (90-212) 671-0748 E-mail : [email protected] Web : www.islamicpublishing.org Printed by : Erkam Printhouse Language : English ERKAM PUBLICATIONS TEXTBOOK HISTORY OF ISLAM 10th GRADE ERKAM PUBLICATIONS Table of Contents TABLE OF CONTENTS CHAPTER I THE ERA OF FOUR RIGHTLY GUIDED CALIPHS (632–661) / 8 A. THE ELECTION OF THE FIRST CALIPH .............................................................................................. 11 B. THE PERIOD OF ABU BAKR (May Allah be Pleased with him) (632–634) ....................................... 11 C. THE PERIOD OF UMAR (May Allah be Pleased with him) (634–644) ............................................... 16 D. THE PERIOD OF UTHMAN (May Allah be Pleased with him) (644–656) ........................................ 21 E. THE PERIOD OF ALI (May Allah be pleased with him) (656-661) ...................................................... 26 EVALUATION QUESTIONS ......................................................................................................................... -
The Idea That Islam Was Spread by the Sword Has Had Wide Currency At
Was Islam Spread by the Sword? The idea that Islam was spread by the sword has had wide currency at many diffrenet times and the impression is still widespread among the less reflective sections of the media and the wider public that people converted to Islam because they were forced to do so. This is, of course, a very useful argument in all sorts of ways. It allows non-Muslims to explain the otherwise problematic fact that so many people converted to Islam when it was, clearly, an inferior or even completely wicked religion. Claiming that people were forced to convert meant avoiding the difficult idea that people might have converted because of inadequacies or failings among the Christian clergy or worse, the intolerable thought that Islam was the true religion and that God was on the side of the Muslims. So much easier, then, to say that people were converted because they had no choice or rather that the choice was between conversion and death. In this paper I want to consider the role that violence and armed might played in the spread of Islam in the central Middle East between the death of the Prophet Muhammad in 632 and about the year 1000. By the central Middle East I mean the lands between Egypt in the west and Iran in the east. All these lands, Iraq, Syria, Palestine, Egypt and Iran were conquered in the years between 632 and 650. It was an astonishing series of campaigns and victories, campaigns and victories which have affected the history of the area ever since. -
House of Wisdom
House of Wisdom ,romanized: Bayt al-Ḥikmah), alsoبيت الحكمة :The House of Wisdom (Arabic known as the Grand Library of Baghdad, refers to either a major Abbasid public academy and intellectual center in Baghdad or to a large private library belonging to the Abbasid Caliphs during the Islamic Golden Age.[1][2] The House of Wisdom is the subject of an active dispute over its functions and existence as a formal academy, an issue complicated by a lack of physical evidence following the collapse of the Abbasid Caliphate and a reliance on corroboration of literary sources to construct a narrative. The House of Wisdom was founded either as a library for the collections of the Caliph Harun al-Rashid in the late 8th century (then later turned into a public academy during the reign of Al-Ma'mun) or was a private collection created by Al-Mansur (reign 754–775) to house rare books and collections of poetry in both Arabic and Persian.[1][3] The House of Wisdom and its contents were destroyed in the Siege of Baghdad in 1258, leaving very little in the way of archaeological evidence for the House of Wisdom, such that most knowledge about it is derived from the works of contemporary scholars of the era such as Al-Tabari and Ibn al-Nadim. The House of Wisdom existed as a part of the major Translation Movement taking place during the Abbasid Era, translating works from Greek and Syriac to Arabic, but it is unlikely that the House of Wisdom existed as the sole center of such work, as major translation efforts arose in Cairo and Damascus even earlier than -
The Golden Age of Islamic Achievement a Five-Part Social Studies Unit for Middle School
The Golden Age of Islamic Achievement a five-part social studies unit for middle school Created by the Middle East Studies Center at Portland State University Written by: Courtney Ferrari, Sarah Segal, Elisheva Cohen The Golden Age of Islamic Achievement a five-part social studies unit for middle school Created by the Middle East Studies Center at Portland State University Lessons: 1. History of the Abbasid and Umayyad Dynasties 2. Geography of Islamic Expansion 3. Cities of Baghdad and Cordoba 4. House of Wisdom—scholarship in the Abbasid Dynasty 5. Scholarship, Art and Architecture in Muslim Spain Unit goal: Students will understand the role of Islamic civilization in the medieval world: its geographic and historical context, its achievements, scope and impact. Curriculum framing questions for the unit: Lesson 1: ‹ What events constitute the Abbasid and Umayyad Golden Ages? ‹ How are events in distant empires related? ‹ When and how did the empires begin and end? ‹ What events constitute the Golden Age of Islamic empires? Lesson 2: ‹ What was the geographic extent of the dynasties that made up the Islamic Golden Age? ‹ How were these societies shaped by the physical geography of their empires? Lesson 3: ‹ How are events in distant empires related? ‹ In what ways were the achievements of the Abbasid and Umayyad dynasties similar? In what ways were they different? ‹ Where did the Golden Age take place and how did geography affect its character? Lesson 4: ‹ What was the House of Wisdom and why was it important? ‹ Why did Caliph al-Ma’mun create the House of Wisdom and why did he choose Baghdad for its location? Lesson 5: ‹ What can objects tell us about the people who made them? ‹ In what ways were the achievements of the Abbasid and Umayyad dynasties similar? In what ways were they different? ‹ How did the achievements of these dynasties influence the world around them? Golden Age of Islamic Achievement: Overview 2 Learning objectives for the unit: Lesson 1: ‹ Students will be able to construct a proportional, parallel timeline to compare political units. -
The Central Islamic Lands
77 THEME The Central Islamic 4 Lands AS we enter the twenty-first century, there are over 1 billion Muslims living in all parts of the world. They are citizens of different nations, speak different languages, and dress differently. The processes by which they became Muslims were varied, and so were the circumstances in which they went their separate ways. Yet, the Islamic community has its roots in a more unified past which unfolded roughly 1,400 years ago in the Arabian peninsula. In this chapter we are going to read about the rise of Islam and its expansion over a vast territory extending from Egypt to Afghanistan, the core area of Islamic civilisation from 600 to 1200. In these centuries, Islamic society exhibited multiple political and cultural patterns. The term Islamic is used here not only in its purely religious sense but also for the overall society and culture historically associated with Islam. In this society not everything that was happening originated directly from religion, but it took place in a society where Muslims and their faith were recognised as socially dominant. Non-Muslims always formed an integral, if subordinate, part of this society as did Jews in Christendom. Our understanding of the history of the central Islamic lands between 600 and 1200 is based on chronicles or tawarikh (which narrate events in order of time) and semi-historical works, such as biographies (sira), records of the sayings and doings of the Prophet (hadith) and commentaries on the Quran (tafsir). The material from which these works were produced was a large collection of eyewitness reports (akhbar) transmitted over a period of time either orally or on paper.