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Hostages and the Dangers of Cultural Contact: Two Cases from Umayyad Cordoba*
MARIBEL FIERRO Hostages and the Dangers of Cultural Contact: Two Cases from Umayyad Cordoba* Hostages are captives of a peculiar sort. Rather than having been captured during war, they are in the hands of the enemy as free persons who have temporarily lost their freedom, either because they were given and kept as a pledge (for example, for the fulfilment of a treaty) or in order to act as a substitute for someone who has been taken prisoner1. The prisoner, usually an important person, can regain his or her freedom under certain conditions, usually by the payment of a ransom. When those conditions are fulfilled, the hostage is released. In the medieval period, the taking of hostages was linked to conquest, the establishment of treaties, and the submission of rebels. The Spanish word for »hostage« (rehén, pl. rehenes) derives from the Arabic root r.h.n (which produces, in Classical Arabic, rāhin, pl. rahāʾin)2, and this origin attests to the fact that the practice of taking hostages was widespread in medieval Iberia and more generally in the Mediterranean3. The Muslims had not, however, invented it4. We lack specific studies dealing with hostages in Islamic lands and the procedures related to their taking and release, as well as their life as hostages, in spite of the fact that medieval historical and, more generally, literary sources are full of references to this widespread, persistent, and accepted practice which had advantages for both par- * This paper was undertaken as part of the project »Knowledge, heresy and political culture in the Islamic West (second/eighth–ninth/fifteenth centuries) = KOHEPOCU«, F03049 Advanced Research Grant, European Research Council (2009–2014). -
Medieval Spain
1 MEDIEVAL SPAIN 6 Which photos show legacies from the Visigothic period? LET’S BEGIN 1 Do you recognise the building in the large photo? Does the architectural style look the same or different to buildings in your town? 2 Which of these periods came before the Middle Ages? Which one came after? the Modern Age • Ancient History 3 What are some of the legacies of the Roman Empire that we can find in Spain today? 4 Which groups of people do you think lived in the Iberian Peninsula during the Middle Ages? What do you know? Let’s find out! Useful language I think … came before / after the Middle Ages. 7 Reflect 1 Look at the timeline and match the sentences in your notebook. 218 BC AD 711 1492 Roman rule Moorish rule Christian rule 200 400 600 800 1000 1200 1400 1500 ANCIENT HISTORY MIDDLE AGES AD 476 Visigothic rule a The Visigoths ruled in the Iberian Peninsula … 1 … in Ancient History. b The Visigoths and the Moors ruled … 2 … in the Iberian Peninsula in the Middle Ages. c The Romans ruled in the Iberian Peninsula … 3 … around 1,000 years. d The Middle Ages in Spain lasted for … 4 … after the fall of the Western Roman Empire. 2 Say what each photo is. Order the photos from oldest to newest. a b c 3 What is the centre of your town like? a Are the streets narrow or wide? b Does the centre of your town look the same as it does in the suburbs? How are they different? c Think of two famous monuments in your town. -
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 Tubal Figure in Early Modern Iberian Historiography, 16Th and 17Th Century
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Revistes Catalanes amb Accés Obert THE TUBAL FIGURE IN EARLY MODERN IBERIAN HISTORIOGRAPHY, 16TH AND 17TH CENTURY MATTHIAS GLOËL UNIVERSIDAD CATÓLICA DE TEMUCO CHILE Date of receipt: 16th of May, 2016 Final date of acceptance: 13th of September, 2016 ABSTRACT This study is dedicated to the use of the biblical figure Tubal in early modern Iberian chronicles. The focus will be centered on how it is used in different ways in the different kingdoms (Castile, Aragon, Catalonia, Valencia, Portugal and the Basque Provinces and Navarre) and what the authors are trying to achieve through this. Results show that while Castilian authors try to prove Spanish antiquity with the Tubal settlement, in other kingdom, especially in Catalonia, Portugal and Navarre there is a more regional use of the myth. Most of these authors try to prove that their own kingdom is the territory where Tubal settled, which would give a pre-eminence of antiquity to it in comparison to the other Iberian territories. KEYWORDS Early Modern History, Chronicles, Myths, Spanish Monarchy, Tubal. CapitaLIA VERBA Prima Historia Moderna, Chronica, Mythi, Monarchia Hispanica, Tubal. IMAGO TEMPORIS. MEDIUM AEVUM, XI (2017) 27-51 / ISSN 1888-3931 / DOI 10.21001/itma.2017.11.01 27 28 MATTHIAS GLOËL 1. Introduction Myths have always played an outstanding part in human history and they are without any doubt much older than science. This is also valid for chronicles or historiographical works. Christian historians in particular broke up the division between myth and history, which had been established by classical historiography.1 Only pagan stories remained myths, while the Bible gained the recognition of true history.2 Early Modern chronicles from the Iberian Peninsula are no exception to this phenomenon. -
Islam and Civilization
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Portal Jurnal Online Kopertais Wilyah IV (EKIV) - Cluster MADURA Jurnal Al-Insyiroh: Jurnal Studi Keislaman Vol. 5, No. 1, Maret 2019 ISLAM AND CIVILIZATION (ANALYSIS STUDY ON THE HISTORY OF CIVILIZATION IN ISLAM) Muhammad Hifdil Islam Lecturer of Institut Ilmu Keislaman Zainul Hasan Genggong Email: [email protected] Abstract The history of Islamic civilization is one of the most important fields of study of Islamic studies. Islamic history is events or events that really happened in the past that are entirely related to the religion of Islam. Islam is too broad in scope, so Islamic history has become a broad scope. Among them are related to the history of the process of growth, development, and the spread of Islam, figures who develop and spread Islam, the history of progress and setbacks achieved by Muslims in various fields, such as in the fields of religious and general science, culture, architecture politics, government, war, education, economy, and so on. The History of Islamic Civilization is a product description of the activities of the life of the Islamic ummah in the past that originated in Islamic values. This article will explores the history of civilization in Islam and How the civilization of Islam is developed. Keywords: Islam, Civilization, History A. Introduction The history of Islamic civilization is one of the fields of study of Islamic studies which attracts the attention of researchers from both Muslims and non- Muslims. By studying Islamic history, we make it possible to know the times or epochs of Islamic glory, allowing us to be proud and confident as Muslims and take I’tibar. -
Some Overlooked Realities of Jewish Life Under Islamic Rule in Medieval Spain
Comparative Civilizations Review Volume 68 Number 68 Spring 2013 Article 4 4-1-2013 Some Overlooked Realities of Jewish Life under Islamic Rule in Medieval Spain Dario Fernandez-Morera Follow this and additional works at: https://scholarsarchive.byu.edu/ccr Recommended Citation Fernandez-Morera, Dario (2013) "Some Overlooked Realities of Jewish Life under Islamic Rule in Medieval Spain," Comparative Civilizations Review: Vol. 68 : No. 68 , Article 4. Available at: https://scholarsarchive.byu.edu/ccr/vol68/iss68/4 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Comparative Civilizations Review by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Fernandez-Morera: Some Overlooked Realities of Jewish Life under Islamic Rule in Me Comparative Civilizations Review 21 Some Overlooked Realities of Jewish Life under Islamic Rule in Medieval Spain Dario Fernandez-Morera [email protected] It is widely accepted that under Islam the Jewish community of Spain briefly enjoyed a “Golden Age.” However, it is far less widely understood that Muslim, Christian, and Jewish legal and historical sources indicate that favorable treatment violated medieval Islamic law and also that even under the best circumstances, Jews remained subject to the vicissitudes of their condition as dhimmis (“protected” non-Muslims). If there was brief good treatment, it was because of tactical needs of particular Muslim rulers, not legal considerations. Marginalized groups who side with a successful invader normally see their status rise with a change in the political fortunes.1 The Jewish community of Spain was no exception. -
The Islamic Caliphate: a Controversial Consensus
The Islamic Caliphate: A Controversial Consensus Ofir Winter The institution of the caliphate is nearly as old as Islam itself. Its roots lie in the days following the death of Muhammad in 632, when the Muslims convened and chose a “caliph” (literally “successor” or “deputy”). While the Shiites recognize ʿAli b. Abi Talib as the sole legitimate heir of the prophet, the Sunnis recognize the first four “rightly guided” caliphs (al-Khulafa al-Rashidun), as well as the principal caliphates that succeeded them – the Umayyad, Abbasid, Mamluk, and Ottoman. The caliphate ruled the Sunni Muslim world for nearly 1,300 years, enjoying relative hegemony until its abolition in 1924 by Kemal Ataturk, the founder of modern Turkey. Although Sunni commentators have defined the essence of the caliphate differently in different periods, they tend to agree that the caliphate was founded for the purpose of managing Muslim affairs in accordance with the laws of God and organizing the lives of their people according to the principles of Islamic religious law.1 In practice, the caliphate has experienced highs and lows over the course of its history. In some periods, it exerted authority over political, administrative, financial, legal, and military affairs; in others, it was reduced to the symbolic and spiritual realm, such as leading mass prayers, much in the manner of the modern Catholic papacy.2 The Islamic State’s 2014 announcement on the renewal of the caliphate showed that the institution is not only a governmental-religious institution of the past, but also a living and breathing ideal that excites the imagination of present day Muslims. -
Political Uses of History in Spain
Political Uses of History in Spain PEDRO RUIZ TORRES Politics has always been closely bound up with history, which in turn has often been used for political purposes.' History is currently playing an important political role in many different societies. Where the shaping of a national identity remains a problem or where old conflicts still linger, setting peoples or nations against one another, it occupies the centre of political debate and serves to justify a wide variety of actions and opinions. But even where there are no such problems, history is strengthening its lies with politics. Historians, or at least some of them, are beginning to become known for their repeated appearance in the media when it comes to matters of internal or international politics. A considerable number of history hooks and memoirs and publications of a popularizing nature reveal clear political motivation, not to mention the debates that they provoke. But it is undoubtedly in commemorations that the increasing politicization of history is seen most clearly. Historical commemorations sponsored hy a wide range of governments follow hard on each other's heels. In Spain, 1998 was the year of commemorations par exce/le11ce, just as 1995 had been in the countries that celebrated the fiftieth anniversary of the end of World War II. Spain had not taken part in that war - although the then recently established dictatorship of Franco had shown that it favoured Nazi Germany and Mussolini's regime - and was therefore in no position to recall the defeat of fascism, but in 1998 it was faced with a very special occasion. -
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. -
Non-Muslim Integration Into the Early Islamic Caliphate Through the Use of Surrender Agreements
University of Arkansas, Fayetteville ScholarWorks@UARK History Undergraduate Honors Theses History 5-2020 Non-Muslim Integration Into the Early Islamic Caliphate Through the Use of Surrender Agreements Rachel Hutchings Follow this and additional works at: https://scholarworks.uark.edu/histuht Part of the History of Religion Commons, Islamic World and Near East History Commons, and the Medieval History Commons Citation Hutchings, R. (2020). Non-Muslim Integration Into the Early Islamic Caliphate Through the Use of Surrender Agreements. History Undergraduate Honors Theses Retrieved from https://scholarworks.uark.edu/histuht/6 This Thesis is brought to you for free and open access by the History at ScholarWorks@UARK. It has been accepted for inclusion in History Undergraduate Honors Theses by an authorized administrator of ScholarWorks@UARK. For more information, please contact [email protected]. Non-Muslim Integration Into the Early Islamic Caliphate Through the Use of Surrender Agreements An Honors Thesis submitted in partial fulfillment of the requirements of Honors Studies in History By Rachel Hutchings Spring 2020 History J. William Fulbright College of Arts and Sciences The University of Arkansas 1 Acknowledgments: For my family and the University of Arkansas Honors College 2 Table of Content Introduction…………………………………….………………………………...3 Historiography……………………………………….…………………………...6 Surrender Agreements…………………………………….…………….………10 The Evolution of Surrender Agreements………………………………….…….29 Conclusion……………………………………………………….….….…...…..35 Bibliography…………………………………………………………...………..40 3 Introduction Beginning with Muhammad’s forceful consolidation of Arabia in 631 CE, the Rashidun and Umayyad Caliphates completed a series of conquests that would later become a hallmark of the early Islamic empire. Following the Prophet’s death, the Rashidun Caliphate (632-661) engulfed the Levant in the north, North Africa from Egypt to Tunisia in the west, and the Iranian plateau in the east. -
Table of Contents: Lesson Set for “Cities of Light”
TABLE OF CONTENTS: LESSON SET FOR “CITIES OF LIGHT” BASIC LESSONS ENRICHMENT LESSONS INTRODUCTORY ACTIVITIES 1: Vocabulary Lesson 7: Map Activities ● Words and definitions by segment ● Al-Andalus in world/regional history ● Introduction to quotes by experts & ● Al-Andalus the Jewel: geographic characteristics context clues of the Iberian Peninsula 2: Viewers Guide 8: Introduction to the Abrahamic Faiths ● Overview of each film chapter ● Background reading and activity MAKING THE POINT OF THE FILM 3: Reading a Historical Map Sequence 9: Material Culture: Achievements of al-Andalus ● Outline maps showing periods in al- ● Material culture in al-Andalus in text and image Andalus history (sciences, arts, technologies, crafts) 4: Timeline Activity 10: Andalusian Literature [Primary Source ● Tracing the chronology of events and Activity]: periods in Andalusian history ● Poetry highlighting aspects of life in al-Andalus, with analysis (technology, reflections on politics, social life) 5: Discussing the Film 11: Story of the Transfer of Knowledge from the ● Questions for each film segment Ancients to Islamic Spain to Europe 12: Legend vs. History: Will the Real El Cid Please Stand Up? CONCLUDING ACTIVITIES 6: Tolerance and Intolerance: 13: Analyzing Secondary Sources: How Do Conditions and Outcomes Modern Historians Assess the Significance of a. Questions, Flow Charts & Keys Muslim Spain? b. Applying the film’s message to our times ● How do historians view the legacy of Spain ● What lessons can we draw from this legacy? SPECIAL FEATURE: Historical Fiction: The Sword CITIES OF LIGHT Film, website, and curriculum lesson plans made possible with support from Unity Productions Foundation, the U.S. Department of Education Title VI grant awarded to Georgetown University, and the United States Institute of Peace.