Developments in Dar Al-Islam from 1200CE-1450CE Dominant Skill: Developments & Processes Identify and Describe a Historical Concept, Development, Or Process

Total Page:16

File Type:pdf, Size:1020Kb

Developments in Dar Al-Islam from 1200CE-1450CE Dominant Skill: Developments & Processes Identify and Describe a Historical Concept, Development, Or Process Period Unit 1 1 Developments in Dar al-Islam from 1200CE-1450CE Dominant Skill: Developments & Processes Identify and describe a historical concept, development, or process. Learning Objective 1D: Explain how systems of belief and their practices affected society in the period from 1200CE- 1450CE. Thematic Focus: CULTURAL Historical Development: Islam, Judaism, Christianity, and the core beliefs and practices of these religions continued to shape societies in Africa and Asia. Learning Objective 1E: Explain the causes and effects of the rise of Islamic states over time. Thematic Focus: POLITICAL Historical Development: As the Abbasid Caliphate fragmented, new Islamic political entities emerged, most of which were dominated by Turkic peoples. These states demonstrated continuity, innovation, and diversity. Illustrative Examples: New Islamic Political Entities -Seljuk Empire (Control Holy Land During Crusades) -Mamluk Sultanate of Egypt -Delhi Sultanates Battle of Talas River (751CE) Abbasids defeat Chinese Tang dynasty gaining dominance over Central Asian trade routes. Battle of Manzikert (1071CE) The Seljuk Turks defeat the Byzantine Empire (in this battle) maintaining control over Anatolia. Historical Development: Muslim rule continued to expand to many parts of Afro-Eurasia due to military expansion, and Islam subsequently expanded through the activities of merchants, missionaries, and Sufis. Learning Objective 1F: Explain the effects of intellectual innovation in Dar al-Islam. Thematic Focus: TECHNOLOGY Historical Development: Muslim states and empires encouraged significant intellectual innovations and transfers. Illustrative Examples: Islamic Innovations -Advances in mathematics (Nasir al-Din al-Tusi) -Advances in literature (‘A’ishah al-Ba’uniyyah) -Advances in medicine Nasir al-Din al-Tusi Islamic scholar known for his work in mathematics and astronomy. ‘A’ishah al-Ba’uniyyah Female Sufi master and prolific poet who served under Mamluk Sultan Al-Ashraf Qansuh al-Ghawri. Islamic Medicine Unlike Christian medicine in this period, Islamic medicine allowed for dissection of human bodies and the research into human anatomy led to a more thorough understanding of it. Illustrative Examples: Islamic Transfers -Preservation and commentaries on Greek moral and natural philosophy -House of Wisdom in Abbasid Baghdad -Scholarly and cultural transfers in Muslim and Christian Spain Period Unit 1 1 Developments in Dar al-Islam from 1200CE-1450CE Harkness Discussion Discussion: Group 2 Evaluators: Group 3 Source Document 1-2 “Expansion of Dar al-Islam” How was Dar al-Islam able to expand from its humble beginnings on the Arabian Peninsula to the extent of the Abbasid Caliphate?.
Recommended publications
  • 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.
    [Show full text]
  • 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
    [Show full text]
  • 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.
    [Show full text]
  • 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
    [Show full text]
  • “There Were Tens of Thousands of Pilgrims, from All Over the World
    “There were tens of thousands of pilgrims, from all over the world. They were of all colors, from blue-eyed blondes to black- skinned Africans. But we were all participating in the same ritual, displaying a spirit of unity and brotherhood that my experiences in America had led me to believe never could exist between the white and non- white. I have never before seen sincere and true brotherhood practiced by all colors together, irrespective of their color.”1 So said Malcolm X, the American black radical leader and convert to Islam, following his participation in 1964 in the hajj, or pilgrimage, to Mecca. That experience persuaded him to abandon his earlier commitment to militant black separatism, for he was now convinced that racial barriers could indeed be overcome within the context of Islam. 4 As the twenty-first century dawned, Islam had acquired a notice- 7 able presence in the United States, with more than 1,200 3 mosques and an estimated 8 million Muslims, of whom some 2 million were African Americans. Here was but one sign of the growing international influence of the Islamic world. Independence from colonial rule, the Iranian Revolution of 1979, repeated wars between Israel and its Arab neighbors, the rising price of oil—all of this focused global attention on the Islamic world in the second half of the twentieth century. Osama bin Laden and the September 11, 2001, attacks on the United States, U.S. military action in Afghanistan and Iraq, and the increasing assertiveness of Muslims in Europe likewise signaled the growing role of Islam in world affairs in the first decade of the new millennium.
    [Show full text]
  • Contribution of Persians to Islam During the Abbasid Period (750 - 1258 A.D.) : a Critical Study
    ■ I CONTRIBUTION OF PERSIANS TO ISLAM DURING THE ABBASID PERIOD (750 - 1258 A.D.) : A CRITICAL STUDY , • X ! THESIS SUBMITTED TO GAUHATI UNIVERSITY FOR THE DEGREE OF DOCTOR OF PHILOSOPHY SUPERVISOR DR.MAZHAR ASIF BY ABDUL KHALIQUE LASKAR 2009 CONTRIBUTION OF PERSIANS TO ISI A vi DURING THE ABBASID PERIOD (750 - 1258 \ I : A CRITICAL STUDY THESIS SUBMITTED TO GAUHATI UNIVERSITY FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN THE FACULTY OF ARTS SUPERVISOR DR.MAZHAR ASIF BY ABDUL KHALIQUE LASKAR 2009 ProQuest Number: 10105759 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 complete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. ProQuest 10105759 Published by ProQuest LLC (2016). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States Code Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, MI 48106 - 1346 DEPARTMENT OF PERSIAN GAUHATI UNIVERSITY i v-° -' Gopinath Bardoloi Nagar, Guwahati - 781 014 Assam Residence : Qr. No. 72-B )r. Mazhar Asif. M.A.<jNU),Ph.D.(jNui Gauhati University Campus leader. G uw ahati -781 014 )eptt. of Persian « : 0 3 6 1 - 2 6 7 2 6 8 3 94351-18077 e f . N o . Date 3 1 . 0 8 . 0 9 CERTIFICATE C ertified that this thesis entitled C ontribution o f P ersians to Islam during the A bbasid P eriod (750-1258 A .D ): A C ritical Study subm itted by A bdul K halique Laskar, Lecturer in Persian , M adhab Chandra D as College, Sonaim ukh, Sonai, C achar, A ssam , em bodies the results o f his original w ork and personal investigation, carried out under m y direct supervision and guidance.
    [Show full text]
  • Cultural Flourishing in Tenth Century Muslim Spain Among Muslims, Jews, and Christians
    CULTURAL FLOURISHING IN TENTH CENTURY MUSLIM SPAIN AMONG MUSLIMS, JEWS, AND CHRISTIANS A Thesis submitted to the Faculty of The School of Continuing Studies and of The Graduate School of Arts and Sciences in partial fulfillment of the requirements for the degree of Master of Arts in Liberal Studies By Marilyn Penn Allen, B.S. Georgetown University Washington D.C. December 17, 2008 Copyright 2008 by Marilyn Penn Allen All Rights Reserved ii CULTURAL FLOURISHING IN TENTH CENTURY MUSLIM SPAIN AMONG MUSLIMS, JEWS, AND CHRISTIANS Marilyn Penn Allen, B.S. Mentor: Ori Z. Soltes, Ph.D. ABSTRACT This thesis seeks to discover what made it possible for such an extraordinary cultural flourishing to occur among Muslims, Jews, and Christians in tenth century Muslim Spain during the reign of the Umayyad Muslim leader Abd al-Rahman III and his Jewish vizier (minister of state), Hasdai ibn Shaprut. What historical, societal, and personal factors made it possible for these two leaders to collaborate? My analysis primarily looks at the time of Muslim rule in Medieval Spain (called al-Andalus by the Muslims and Sepharad by the Jews) from 711 to 1031 C.E. However, in order to place that time period in context, it is important to look at what was happening in Spain before the Muslim invasion as well as what was happening in the known world, in particular the Mediterranean basin, from the first to the eleventh centuries. For example, the Muslim empire spread rapidly in the seventh and eighth centuries, eventually encompassing the territories from Spain to the Indus River and controlling all the trade routes across the Mediterranean.
    [Show full text]
  • The Abbasid Dynasty: the Golden Age of Islamic Civilization The
    The Abbasid Dynasty: The Golden Age of Islamic Civilization The Abbasid Caliphate, which ruled the Islamic world, oversaw the golden age of Islamic culture. The dynasty ruled the Islamic Caliphate from 750 to 1258 AD, making it one of the longest and most influential Islamic dynasties. For most of its early history, it was the largest empire in the world, and this meant that it had contact with distant neighbors such as the Chinese and Indians in the East, and the Byzantines in the West, allowing it to adopt and synthesize ideas from these cultures. The Abbasid Revolution The Abbasid Dynasty overthrew the preceding Umayyad Dynasty, which was based in Damascus, Syria. The Umayyads had become increasingly unpopular, especially in the eastern territories of the caliphate. The Umayyads favored Syrian Arabs over other Muslims and treated mawali, newly converted Muslims, as second- class citizens. The most numerous group of mawali were the Persians, who lived side- by-side with Arabs in the east who were angry at the favor shown to Syrian Arabs. Together, they were ripe for rebellion. Other Muslims were angry with the Umayyads for turning the caliphate into a hereditary dynasty. Some believed that a single family should not hold power, while Shiites believed that true authority belonged to the family of the Prophet Muhammad through his son-in-law Ali, and the Umayyads were not part of Muhammad’s family. All these various groups who were angry with the Umayyads united under the Abbasids, who began a rebellion against the Umayyads in Persia. The Abbasids built a coalition of Persian mawali, Eastern Arabs, and Shiites.
    [Show full text]
  • J:\Mesopotamia\Abbasid Collpase-7.Wpd
    The Collapse of the World’s Oldest Civilization: The Political Economy of Hydraulic States and the Financial Crisis of the Abbasid Caliphate By Robert C. Allen Global Distinguish Professor of Economic History Faculty of Social Science New York University Abu Dhabi [email protected] Leander Heldring Post-doctoral Fellow Department of Economics Harvard University [email protected] 2016 We thank Mattia Bertazzini for outstanding research assistance and the Research Endowment Fund of New York University Abu Dhabi for financial support. The title of the paper is not too dramatic. Mesopotamia was the birthplace of civilization. Uruk was the world’s first city, and it was founded around 3500 BC. One great civilization followed another for the next four thousand years. Cities depended on a productive agriculture, and agriculture required irrigation. The irrigation system reached its peak under the Persian Sassanian empire, which lasted from 224 AD to 621 AD, when the Persians were defeated by the Arabs. The victorious invaders continued the tax and administration policies of the Sassanians and enjoyed remarkable success for two and a half centuries. Baghdad was founded and became the centre of the Golden Age of Islam in the 8th and 9th centuries. But then something went wrong. By the middle of the 10th century the irrigation system had collapsed and southern Iraq was largely depopulated. It remains like that today (Map 1). What happened? There’s no shortage of explanations, and they can be grouped under the trilogy of geography, culture, and institutions.1 Geography played a central role. Southern Iraq is a desert crossed by the Tigris and Euphrates rivers.
    [Show full text]
  • Abbasid Decline and the Spread of Islam to South and Southeast Asia Remember
    Abbasid Decline and the Spread of Islam to South and Southeast Asia Remember . Beginnings of Islam Islam rapidly spreads because of its ability to transcend tribal and regional divisions in Arabia Spreads through military expansion of Islamic empire Sunni Muslims become the majority; support Abu Bakr The Rightly Guided Caliphs sometimes struggle but ultimately establish Muslim control Umayyads conquer many and expand, but lose legitimacy through extravagant lifestyles, and Abbasids rebel and overthrow them. Abbasid Caliphate (750-1258) Capital at Baghdad Mid-9th c.: Abbasids began to lose control over vast empire Caliphs grew dependent on advisors, who increased their power. Luxurious living and many civil wars drained the treasury à increasing taxes à peasant revolts. Shi’a revolts, assassination attempts against Abbasids Increase in mercenary armies (professional soldiers hired to serve in an army). Aggressive; create social unrest; expensive. Caliphs attempted to build new cities and modernize old ones (extremely expensive) Women in Abbasid Caliphate Initially, women were not required to wear veils and were not secluded. During Abbasid period, freedom and influence of women declined: harems seclude women. Abbasidian society was patriarchal and polygamous, provided husband can care for them equally. Women began to be veiled: shield women from gaze of men Abbasid wealth generated large demand for concubines and female slaves. Buyids of Persia (945 – 1055) Abbasids’ difficulties in managing vast empire lead to a loss of territory and loss of control in outer reaches of empire. Independent kingdoms (ex: Buyids of Persia) form with the aim to supplant Abbasids The Buyids of Persia captured Baghdad in 945 CE.
    [Show full text]
  • History Year 6 Spring 1
    Early Islamic Civilisation Key Facts Islamic Civilisation Vocabulary 570 AD birth of Muhammad The founder of Islam born in Mecca. Word Definition At forty, he began hearing and sharing what he believed Arabesque a style of Islamic art were messages from Allah, an Arabic word for ‘the god’. Baghdad largest city in Iraq In 622 AD, Muhammad and his followers were forced out History Year 6 of Mecca. They began a new community in a place they Caliph a successor of Muhammad renamed Medina. Caliphate political-religious form of 624 AD Battle of Badr Spring 1 government Muhammad and his army fought and won a caravan travelling from Mecca. Caravan group of people travelling together by camel usually carrying goods for In 630 AD he persuaded tribal leaders to convert to Islam trade and took control of Mecca. He established the rules of the caliphate. Civilisation society, culture and way of life of a 632 AD Death of Muhammad particular area Muslims struggled to agree who should be the next caliph. Empire A group of states or countries ruled They later split into the Sunni and Shia Muslims. by a single monarch or sovereign The First Four Caliphs Mecca city in Saudi Arabia Abu Bakr: AD 632 – 634 Umar: AD 634 – 644 Uthman: AD 644 – 656 Ali: AD: 656 - 661 Mosque holy place of worship 732 AD - Baghdad Scholar a specialist in a particular study Built by Caliph Al-Mansur - capital of the Islamic Empire. Sunni and Islamic groups It became known as the learning and cultural capital of the Shia world, with the world’s first hospitals and universities.
    [Show full text]
  • Bayt Al-Hikmah) and Its Civilizational Impact on Islamic Libraries: a Historical Perspective
    ISSN 2039-2117 (online) Mediterranean Journal of Vol 8 No 5 ISSN 2039-9340 (print) Social Sciences September 2017 Research Article © 2017 Adel Abdul-Aziz Algeriani and Mawloud Mohadi. This is an open access article licensed under the Creative Commons Attribution-NonCommercial-NoDerivs License (http://creativecommons.org/licenses/by-nc-nd/3.0/). The House of Wisdom (Bayt al-Hikmah) and Its Civilizational Impact on Islamic libraries: A Historical Perspective Adel Abdul-Aziz Algeriani Prof. Dr. Moderator of Islamic Heritage University Islam Malaysia, 63000 Cyberjaya, Selangor, Malaysia Mawloud Mohadi PhD student and a Research Assistant University Islam Malaysia, 63000 Cyberjaya, Selangor, Malaysia Doi: 10.1515/mjss-2017-0036 Abstract The House of Wisdom (Bayt Al-Hikmah) was seen as one of the leading libraries in Islamic history that appeared during the Golden age of Islam. It was initiated by the Abbasid dynasty. The research historically analyses the civilizational role of Bayt Al-Hikmah that has remarkably adapted the intellectual richness to serve scholars, scientists and worldwide thinkers. The study highlights the development that marked the house of wisdom in the time of the Abbasids. The main objective of this paper is to explore the impact of the house of wisdom on the Islamic libraries, moreover it studies the organizational structure of Bayt al-Hikmah along with library divisions and services that it provided for scholars and readers. The paper shall also deal with funding sources. The study found out that, the house of wisdom has had a very organized management system especially in collecting and book cataloguing, the library had a great interest in debating and scientific circles in various topics and subjects.
    [Show full text]