What Led to the Abbasid Golden Age? the Abbasid Caliphate (750–1258
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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. -
Understanding the Concept of Islamic Sufism
Journal of Education & Social Policy Vol. 1 No. 1; June 2014 Understanding the Concept of Islamic Sufism Shahida Bilqies Research Scholar, Shah-i-Hamadan Institute of Islamic Studies University of Kashmir, Srinagar-190006 Jammu and Kashmir, India. Sufism, being the marrow of the bone or the inner dimension of the Islamic revelation, is the means par excellence whereby Tawhid is achieved. All Muslims believe in Unity as expressed in the most Universal sense possible by the Shahadah, la ilaha ill’Allah. The Sufi has realized the mysteries of Tawhid, who knows what this assertion means. It is only he who sees God everywhere.1 Sufism can also be explained from the perspective of the three basic religious attitudes mentioned in the Qur’an. These are the attitudes of Islam, Iman and Ihsan.There is a Hadith of the Prophet (saw) which describes the three attitudes separately as components of Din (religion), while several other traditions in the Kitab-ul-Iman of Sahih Bukhari discuss Islam and Iman as distinct attitudes varying in religious significance. These are also mentioned as having various degrees of intensity and varieties in themselves. The attitude of Islam, which has given its name to the Islamic religion, means Submission to the Will of Allah. This is the minimum qualification for being a Muslim. Technically, it implies an acceptance, even if only formal, of the teachings contained in the Qur’an and the Traditions of the Prophet (saw). Iman is a more advanced stage in the field of religion than Islam. It designates a further penetration into the heart of religion and a firm faith in its teachings. -
The Golden Age of Athens Bellringer: According to Pericles, What Attributes Made Athens Great?
The Golden Age of Athens Bellringer: According to Pericles, what attributes made Athens great? “...we have not forgotten to provide for our weary spirits many relaxations from toil; we have regular games and sacrifices throughout the year; our homes are beautiful and elegant; and the delight which we daily feel in all these things helps to banish sorrow. Because of the greatness of our city, the fruits of the whole earth flow in upon us; so that we enjoy the goods of other countries as freely as our own...To sum up: I say that Athens is the school of Hellas (Greece)...Such is the city for whose sake these men nobly fought and died…” - Pericles, Funeral Oration, in History of the Peloponnesian Wars by Thucydides Bellringer According to what we learned yesterday, why was the time period we’re studying considered a “Golden Age” for Athens? Bellringer The Greeks had contact with many different cultures throughout the ancient world. How did the Egyptians influence Greek culture? FLASHBACK! Why was the development of AGRICULTURE and DOMESTICATION of animals important? How did it change the way humans lived? Objective I can describe the Golden Age of Athens Bellringer After the events of the Persian Wars, Athens was in a state of destruction and had been ruthlessly destroyed by the armies of Xerxes. However, the years following the wars were a “golden age” for Athens. Why might this have happened? Objective I can analyze secondary sources about Ancient Greece The Greeks: Crucible of Civilization ● Pay attention and be respectful ● As you watch, answer the analysis questions (front side) ● Identify important people mentioned throughout (back side) The Parthenon: Design and Architecture ● Pay attention and be respectful ● As you watch, record contributions of Athenian culture to the US ● Differences of building techniques/Similarities between artisans ● Answer Analysis questions Learning Target Review Guide and Learning Stations ● Get your laptop from the cart. -
Legacies of Colonialism and Islam for Hausa Women: an Historical Analysis, 1804-1960
Legacies of Colonialism and Islam for Hausa Women: An Historical Analysis, 1804-1960 by Kari Bergstrom Michigan State University Winner of the Rita S. Gallin Award for the Best Graduate Student Paper in Women and International Development Working Paper #276 October 2002 Abstract This paper looks at the effects of Islamization and colonialism on women in Hausaland. Beginning with the jihad and subsequent Islamic government of ‘dan Fodio, I examine the changes impacting Hausa women in and outside of the Caliphate he established. Women inside of the Caliphate were increasingly pushed out of public life and relegated to the domestic space. Islamic law was widely established, and large-scale slave production became key to the economy of the Caliphate. In contrast, Hausa women outside of the Caliphate were better able to maintain historical positions of authority in political and religious realms. As the French and British colonized Hausaland, the partition they made corresponded roughly with those Hausas inside and outside of the Caliphate. The British colonized the Caliphate through a system of indirect rule, which reinforced many of the Caliphate’s ways of governance. The British did, however, abolish slavery and impose a new legal system, both of which had significant effects on Hausa women in Nigeria. The French colonized the northern Hausa kingdoms, which had resisted the Caliphate’s rule. Through patriarchal French colonial policies, Hausa women in Niger found they could no longer exercise the political and religious authority that they historically had held. The literature on Hausa women in Niger is considerably less well developed than it is for Hausa women in Nigeria. -
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. -
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. -
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. -
The Gupta Empire: an Indian Golden Age the Gupta Empire, Which Ruled
The Gupta Empire: An Indian Golden Age The Gupta Empire, which ruled the Indian subcontinent from 320 to 550 AD, ushered in a golden age of Indian civilization. It will forever be remembered as the period during which literature, science, and the arts flourished in India as never before. Beginnings of the Guptas Since the fall of the Mauryan Empire in the second century BC, India had remained divided. For 500 years, India was a patchwork of independent kingdoms. During the late third century, the powerful Gupta family gained control of the local kingship of Magadha (modern-day eastern India and Bengal). The Gupta Empire is generally held to have begun in 320 AD, when Chandragupta I (not to be confused with Chandragupta Maurya, who founded the Mauryan Empire), the third king of the dynasty, ascended the throne. He soon began conquering neighboring regions. His son, Samudragupta (often called Samudragupta the Great) founded a new capital city, Pataliputra, and began a conquest of the entire subcontinent. Samudragupta conquered most of India, though in the more distant regions he reinstalled local kings in exchange for their loyalty. Samudragupta was also a great patron of the arts. He was a poet and a musician, and he brought great writers, philosophers, and artists to his court. Unlike the Mauryan kings after Ashoka, who were Buddhists, Samudragupta was a devoted worshipper of the Hindu gods. Nonetheless, he did not reject Buddhism, but invited Buddhists to be part of his court and allowed the religion to spread in his realm. Chandragupta II and the Flourishing of Culture Samudragupta was briefly succeeded by his eldest son Ramagupta, whose reign was short. -
The Hercules Story Pdf, Epub, Ebook
THE HERCULES STORY PDF, EPUB, EBOOK Martin W. Bowman | 128 pages | 01 Aug 2009 | The History Press Ltd | 9780752450810 | English | Stroud, United Kingdom The Hercules Story PDF Book More From the Los Angeles Times. The god Apollo. Then she tried to kill the baby by sending snakes into his crib. Hercules was incredibly strong, even as a baby! When the tasks were completed, Apollo said, Hercules would become immortal. Deianira had a magic balm which a centaur had given to her. July 23, Hercules was able to drive the fearful boar into snow where he captured the boar in a net and brought the boar to Eurystheus. Greek Nyx: The Goddess of the Night. Eurystheus ordered Hercules to bring him the wild boar from the mountain of Erymanthos. Like many Greek gods, Poseidon was worshiped under many names that give insight into his importance Be on the lookout for your Britannica newsletter to get trusted stories delivered right to your inbox. Athena observed Heracles shrewdness and bravery and thus became an ally for life. The name Herakles means "glorious gift of Hera" in Greek, and that got Hera angrier still. Feb 14, Alexandra Dantzer. History at Home. Hercules was born a demi-god. On Wednesday afternoon, Sorbo retweeted a photo of some of the people who swarmed the U. Hercules could barely hear her, her whisper was that soft, yet somehow, and just as the Oracle had predicted to herself, Hera's spies discovered what the Oracle had told him. As he grew and his strength increased, Hera was evermore furious. -
From the Renaissance to England's Golden
HISTORY AND GEOGRAPHY From the Martin Luther Renaissance to England’s Golden Age Reader Flying machine Queen Elizabeth I Printing press The Renaissance 1-89 The Reformation 91-145 England in the Golden Age 147-201 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 best way to do this is with a link to this web page: https://creativecommons.org/licenses/by-nc-sa/4.0/ Copyright © 2017 Core Knowledge Foundation www.coreknowledge.org All Rights Reserved. Core Knowledge®, Core Knowledge Curriculum Series™, Core Knowledge History and Geography™ and CKHG™ are trademarks of the Core Knowledge Foundation. Trademarks and trade names are shown in this book strictly for illustrative and educational purposes and are the property of their respective owners. -
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