Relevant bibliographies by topics / Abbasid Caliphate

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Academic literature on the topic 'Abbasid Caliphate'

Author: Grafiati
Published: 4 June 2021
Last updated: 27 April 2022

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Journal articles on the topic "Abbasid Caliphate"

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Anwar, Kaiwan Azad. "(ئایینی مەزدەکی) و شوێنەوارەکانی بەسەر دەوڵەتی خەلافەتی عەباسییەوە لەسەردەمی عەباسی یەکەمدا (132-232ک/750-847ز)." Journal of University of Human Development 2, no. 3 (August 31, 2016): 154. http://dx.doi.org/10.21928/juhd.v2n3y2016.pp154-195.

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Mazdaki is considered to be one of the ancient Iranian religions that have left marks not only on the Sassanid Empire but also on Abbasid Empire. The reason was that the Abbasids relied on non-Arabs including the Iranians to topple the Umayyad Caliphate and get to power. They pledged to compensate their sacrifices when they took power. A distinguished character called Abu Muslim Khurasani cooperated with the Abbasids, championed their cause and played a leading role in helping them to seize power. Having gained power, the Abbasids reneged on their earlier promise and took a hostile position against them, instead, and murdered Abu Muslim Khurasani – an event that turned to an opportunity for Mazdaki followers to rebel to get back their previous achievements. Rawandi and Khurami as two branches of Mazdaki confronted the Abbasid Caliphate but they were finally defeated by overwhelming power of the Caliphate. Mazdkians were followers of Mazdak, Bamdad’s son, who rose in 488 AD at Sassanid Qabad I. He was a religious man and appeared from Sassanid Empire. Mazdak attacked Zoroastrianism, which was the state religion for ten years. Later, the Sassanid authorities became hostile and Sassanid Anawshirwan ordered him to be eliminated in 536, although the religion continued up to more modern times. To write this paper, the authors have used more than one hundred references in Arabic, Kurdish, Persian, and English. First, the history of Mazdak’s name and personality has been explored to find out its etymology, family and place of birth. Second, Mazdaki religion and the views of theologists, historians, and orientalists have been discussed. Next, the significance of Mazdakifon Abbasid Caliphate during Abbas I has been addressed to realize its influences over the state. The bibliography and the abstract in English and Arabic come at the end of the paper
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Mansour, Imad. "Direct and inferred influences of the Silk Roads on the ‘golden age’ of the Abbasid Caliphate." Asian Journal of Comparative Politics 3, no. 3 (January 21, 2018): 246–57. http://dx.doi.org/10.1177/2057891117751865.

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This article sheds light on the east-west international relations of the first century of the Abbasid Caliphate. It describes discernable Chinese influences on the onset and maintenance of a golden age of Islamic government in this century, distinguished for the flourishing of translation, research contributions in natural sciences and philosophy, sophistication in the fine arts, and economic productivity and prosperity. These influences were in the fields of trade, governance, artisan production, and scientific epistemological knowledge. The article argues that two interlocking factors helped create the conditions of possibility for the golden age of the Abbasid Caliphate: first, a positive disposition defined by pragmatism and accommodation by the Tang Dynasty found a counterpart in Abbasid policy; second, for the Abbasids, relations along the Silk Roads that had been developing for centuries valorized the potential of exchanges with the east, including China. The article explains the varied intensity of influences from the Silk Roads, as well as the Tang Dynasty, on the Abbasid golden age. It concludes by briefly explaining how people-to-people exchanges maintained ties, especially after the political power of both governments weakened and eventually ended.
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Dar, Owais Manzoor. "Mona Hassan, Longing for the Lost Caliphate: A Transregional History." ICR Journal 11, no. 1 (June 15, 2020): 177–81. http://dx.doi.org/10.52282/icr.v11i1.36.

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The institution of the Islamic caliphate, the temporal succession to the Prophet Muhammad, emerged upon the latter’s death in 632, when his close companions assumed leadership of the entire Muslim community’s affairs, not merely those of a faction, tribe, or region. The unexpected disappearance of the Abbasid and Ottoman caliphates in 1258 and 1924 respectively, intensified Muslim anguish, cultural trauma, grief and sorrow. The book under review explores the reactions of Muslims to the loss of the caliphate and tries to answer two essential questions: What did Muslims imagine was lost with the disappearance of the caliphate in the 13th and 20th centuries? And how did they attempt to recapture the loss and redefine the caliphate under changing circumstances?
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Hayat, Munazza, Naeem Badshah, and Dost Muhammad. "U-12 Muslim-Non-Muslim Relations in the Abbasid Era of the Subcontinent: A Research Review." Al-Aijaz Research Journal of Islamic Studies & Humanities 4, no. 1 (June 30, 2020): 165–80. http://dx.doi.org/10.53575/u12.v4.01.165-180.

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The era of the Abbasid Caliphate (750 -1258AD) is a period of cultural rise of Muslims. Although the Abbasid Caliphate was less extensive than the Umayyad Caliphate, the Abbasid Caliphate was still the largest political entity in the world. In this era the five independent governments of Subcontinent, are particularly noteworthy: 1. Daulat Mahaniya Sanjan (Subcontinent) 2. Habariya, Mansura (Sindh) 3. Daulat Samia Multan (Punjab) 4. Makran 5. Turan.In addition to these five permanent governments, some of them were permanent rulers who belonged directly to the Caliph of Baghdad. But their status was no more than that of big landowners and feudal lords. The article aims to analyze Muslim and non-Muslim relations, during the Abbasid’s rule in Subcontinent in historical context. During this era the government did not intervene in the people’s affairs. Any disputes or problems relating to the law were referred to the judge but this Islamic rule was only restricted to the Muslims. The non-Muslims were not bound to follow it. Every place had its own local meeting which would deal with any case according to its own rules and customs. Hence, they could design and implement their own law. In short the Muslim ruling period of Sub-continent provides a practical base in the way of Muslim, non- Muslim relation in present age.
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Young, Alden. "Longing for the Lost Caliphate: A Transregional History (bt Mona Hassan)." American Journal of Islamic Social Sciences 36, no. 2 (April 15, 2019): 95–98. http://dx.doi.org/10.35632/ajiss.v36i2.588.

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In her superbly learned book, Mona Hassan sets out to explain the enduring meaning of Muslim lamentations after two of the greatest Muslim caliphates were abolished in 1258 and 1924 CE. 1258 marks the date when the last Abbasid Caliph, al-Musta‘sim, knelt before the Mongol Commander Hulegu outside the walls of Baghdad, shortly before he was executed. Hassan is not here directly concerned with the history of either the Abbasid Caliphate or the Mongol conquest; rather, she seeks to understand what was a novel problem for the Muslim community, namely, the absence of a caliph, which then lasted three and a half years.
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Altayev, J., and Z. Imanbayeva. "THE ORIGINS OF THE ARABIC TRANSLATION TRADITION." Adam alemi 90, no. 4 (December 15, 2021): 163–72. http://dx.doi.org/10.48010/2021.4/1999-5849.17.

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The Arab Caliphate was famous for its highly developed book culture and the fact that it turned the Arabic language into the international language of communication, science and art throughout the Arab-Muslim East. During the reign of the Abbasid dynasty, the Arab-Muslim civilization is experiencing the peak of its heyday and power. Under the Abbasids, Baghdad became not only the political, but also the cultural capital of the Caliphate. The famous House of Wisdom opens in Baghdad, where a large-scale translation activity has been carried out for centuries. The Abbasids achieved amazing success because they were able to absorb the rich cultural traditions of the peoples they conquered. At the same time, they pursued their own political goals - the strengthening and development of the Arab Caliphate. The Abbasids were not pioneers in translation, they skillfully used and developed the pre-Islamic developments of the Iranians in this area. It is important to study the reasons why the Arab Caliphate at one time reached historical heights. This is necessary in order for the lessons of the past to serve the good of the present.
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Shea, Ryan W., and Dianna Bell. "Charting the Unknown: Islamic Cartography and Visions of Africa in the ‘Abbasid Era." History in Africa 46 (April 30, 2019): 37–56. http://dx.doi.org/10.1017/hia.2019.9.

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Abstract:This article explores cartographic methods during the ninth and tenth century of the ‘Abbasid Caliphate, with a focus on the deformation of Sub-Saharan Africa in world maps produced during the early era. It reviews the preceding influences that factored into how ‘Abbasid cartographers understood and mapped out unknown regions alongside pieces of the folkloric fear that accompanied the idea of al-Wāq-Wāq, that is the uncharted and unknown areas of inland Africa south of the Sahara. By reviewing the methods and techniques of map making alongside information that circulated about al-Wāq-Wāq, this article offers a contribution to knowledge about cartographic practices during the ‘Abbassid era and reviews the work of prominent geographers alongside the deformations in their maps and social assumptions they carried about what and who rested within the interiors of Africa.
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Salh, Marewan Abdulrazaq, and Kamaran Aziz Abdulla. "The Political and Military Relationship Between Zaidi Princedom and Other Persian Princedoms During (250 - 316H / 928 – 864 A.D.)." Journal of University of Raparin 9, no. 2 (March 29, 2022): 206–32. http://dx.doi.org/10.26750/vol(9).no(2).paper9.

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The Princedom of Tahiri in Khorasan area during Abbasid caliphate followed a strict policy in front of the regions of Tabristan and Jurjan aiming to expand their ruling range in these areas supported by Abbasid caliphate. The Tahiris’ were considered as protectors of regions of western Eslamic Area and were apposing the appearance of any movement against the Abbasid caliphate, but even with that the Shiite Princedom of Zaidi established outside the will of the caliphate and had a main role in the political and military events in the eastern Islamic area in which had relations and battles with the present Persian Sunni Princedoms which continued till the fall of the Zaidi Princedom in 316 Hijri 928 A.D. by the Samanis’, as it was mentioned earlier in this research. The nature of this study is divided in to three chapters in the first chapter we defined the Zaidi Princedom was defined as a Shiite Princedom in Tabristan area, And it had also shed some light on the political and military relationship between the Zaidi and Tahiri Princedoms. The second chapter is about the relation between the Zaidi and Safari Princedoms in term of politics and military in peace and war times. In the third chapter a detailed analysis is given to relation between the Zaidiand Samani Princedoms which was hostile between the two of them because ofexpanding ambitions between both of them; also the difference of religion was apart of this struggle.
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El-Hibri, Tayeb. "Harun Al-Rashid and The Mecca Protocol Of 802: A plan For Division Or Succession?" International Journal of Middle East Studies 24, no. 3 (August 1992): 461–80. http://dx.doi.org/10.1017/s002074380002198x.

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The succession crisis and civil war that followed the death of Caliph Harun alRashid in 809 is a gloomy chapter in the history of the Abbasid caliphate in its prime that captured the attention of later medieval Muslim scholars. Their main challenge lay in trying to find an appropriate rationale for justifying the conflict between the caliph's sons, al-Amin and al-Maʾmun, and the fate of the community under a caliphate seized by force for the first time in the Abbasid era. The destruction wrought by the civil war on the capital, Baghdad, combined with the spread of factional strife to other provinces of the caliphate, presented an ethical and religious dilemma reminiscent to contemporaries of the early Islamic fitnas. Conscious of this parallel, the chronicler al-Tabari, writing a century later, devotes considerably more space to the years of the civil war than he does to the reigns of al-Rashid and al-Maʾmun that bracketed it.
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Hamdan Al- Tamimi, Azhar. "YEMENS RELATIONSHIP TO THE ABBASID CALIPHATE (132-193)." Route Educational and Social Science Journal 6, no. 44 (January 1, 2019): 1–25. http://dx.doi.org/10.17121/ressjournal.2471.

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Dissertations / Theses on the topic "Abbasid Caliphate"

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Al-Mutairi, Rakan. "Military organization under the early 'Abbasid Caliphate (AH 132-228)." Thesis, University of Edinburgh, 2002. http://hdl.handle.net/1842/24520.

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Vaiou, Maria. "Diplomatic relations between the #Abbasid Caliphate and the Byzantine Empire : methods and procedures." Thesis, University of Oxford, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.248991.

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Kasassbeh, Hussein F. S. "The office of qadi in the early Abbasid caliphate (132-247/750-861)." Thesis, SOAS, University of London, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.246884.

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Al-Mufti, Elham Abdul-Wahhab. "Shakwa in Arabic Poetry during the c Abbasid Period." Thesis, SOAS, University of London, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.503481.

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Scharfe, Patrick. "Portrayals of the Later Abbasid Caliphs: The Role of the Caliphate in Buyid and Saljūq-era Chronicles, 936-1180." The Ohio State University, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=osu1275506456.

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Al, Rudainy Reem Saud. "The role of women in the Būyid and Saljūq periods of the Abbasid Caliphate (339-447/950-1055 & 447-547/1055-1152) : the case of Iraq." Thesis, University of Exeter, 2014. http://hdl.handle.net/10871/17529.

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The need for Muslim women’s emancipation is very often tied to what some scholars argue is the Islamic oppression and victimization of women; by a religion they argue is strictly patriarchal. As one of the greatest documented eras in medieval Islamic history, the Abbasid Caliphate, has been one of the most widely covered by researchers of Islamic history studies and will be the case study of this thesis. Through a historical analysis, this study finds that despite the extensive coverage by researchers of the period, research on women and their roles during the time has not yet claimed its rightful status. Indeed, in comparison to the studies of Islamic history, the study of Muslim women remains, at best, undeveloped. The lack of resources dealing with the roles of Muslim women in history and the subsequent sparse coverage of their achievements can be directly linked to the way people, both within academia and contemporary media, perceive women in Islam. This thesis merged the theories of Gaye Tuchman, Fatima Mernissi and S. Jay Kleinberg to form a troika through which the roles of Abbasid women may be re-assessed. As such, this research proposes a solution to remedy the invisibility of Muslim women and their roles in history: by creating a theoretical framework centred on the causes of said invisibility. In applying this framework, the thesis examines the textual materials by critically analysing the various aspects of women’s role in Abbasid society including political, social and religious facets of life in the Būyid and the Saljūq periods. This study of women, in said periods of Abbasid Iraq will highlight the major roles they played in shaping and developing Islamic society. It hence advances knowledge of this era in an original manner by the analysing of women’s history in Islam, via a new approach.
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Bakar, Ismail bin Haji. "The role of the ʻūlamā during the ʻAbbāsid caliphate : with special reference to the period of Harūn al-Rashīd and Al-Māʻmūn." Thesis, University of Aberdeen, 1987. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=130770.

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A clearly significant objective of political Islam is to assist Muslims to establish a lawful government or caliphate which is in turn capable of safeguarding the interests of the Ummah and the purity of religion as well. Since religion is a most sensitive issue to the Muslim, and more especially to the `Ulama, we find that many of the disturbances and great political unrest occurring in the world of Islam have been, to a large extent, due to the failure of the ruling government to attain this objective. The achievement of the `Abbasid party in the overthrow of the Umayyads in the early decades of the second century Hijri (eight century Masihi) was very much related to such a failure. Thus, this change not only substituted one dynasty for another, but further had substantial and far-reaching political, religious and social consequences. Inasmuch as this study is deeply concerned with the fundamental task of the `Ulama, I have therefore attempted to view and inspect all circumstances in accordance with the orthodox standpoint. Hence, in chapter one of this study, I endeavour to examine the causes which brought the `Abbasids to power, as well as the reasons for the fall of the Umayyad caliphate. Since it is apparent that this change could hardly have succeeded without the cooperation and support of the `Ulama who controlled the masses at that time, in chapter two, a full discussion of the nature, purpose and institution of the `Ulama in the contemporareous Muslim community is provided. This reveals the true features and characteristics of the `Ulama in a real religious sense rather than in the ordinary meaning of `learned men' or `scholars'. Yet, assuming the roles and activities of the `Ulama were extremely wide (while, of necessity, space here is limited), discussion has accordingly been focussed in the following chapters on scrutinizing the central role of the `Ulama in the field of jurisprudence. Thus, in chapter three, the historical development of the different schools of law, as well as the various methodologies introduced and employed by each school, are examined. The effect of these developments is treated in chapter four, where we consider the growth of the four orthodox madhhabs and the points of difference between these schools of law. Chapter five deals exclusively with the development of ijtihad, the key factor which keeps the legal system of Islam functioning, flexible and acceptable. The rise of various problems in the community forced the `Ulama to adopt new solutions, and this made the process of ijtihad alive and variable. But, the glory of this development was disturbed when Caliph al-Ma'mun moved from orthodoxy to rationalism, and started to persecute those who opposed him. The result of this mihnah (inquisition) raised enmity and controversy between the Traditionalists and the Rationalists which consequently effected the development of ijtihad. This is carefully discussed in chapter six in which we also try to review the idea of taql{i}d that seems to have gained ground in the Muslim community at that time. Since this concept was entirely traditionalist, it is therefore hard to accept it as a legitimate rule of shar{i}'a. Thus, in summing up this study, it is concluded that ijtihad was not only important in keeping the law of shar{i}'a up to date, but also served as an effective channel through which the `Ulama could exercise their mental capacities as well as contributing their services to the Ummah.
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Andersson, Tobias. "Governance and Economics in Early Islamic Historiography : A comparative study of historical narratives of ‘Umar’s caliphate in the works of al-Baladhuri and at-Tabari." Thesis, Högskolan i Gävle, Avdelningen för kultur-, religions- och utbildningsvetenskap, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-13884.

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The thesis examines the level of historical analysis in the works of two third/ninth century Muslim historians, al-Baladhuri and at-Tabari, including their underlying legal, political and socio-economic concerns as manifested in their narratives. By comparing and contextualising their histories regarding the caliphate of ‘Umar, in relation to their social institutions and scholarly disciplines, the purpose is to highlight the subjective agency of the historians as well as the structure of the historiographical discourse in which they formulated their narratives. Based on the notion of discourses as well-defined areas of social fact that defines the forms of (historical) knowledge in societies, the thesis applies de Certeau’s theory of discourses in order to analyse the formation of historical discourses in relation to social institutions and scholarly traditions. By linking the narrative differences to the historians’ scholarly contexts and political concerns, the thesis also show their subjective agency to form certain narratives of history depending on political and scholarly interests, although expressed in the form of the khabar-tradition of ‘Abbasid period. It is argued that the narratives represent attempts to explain social and economic factors involved in civilisational history by means of the accumulated body of what in modern scholarship is labeled “religious knowledge”. Thereby, it also problematises current debates on the level of analytical thinking in early Muslim historiography and suggest new approaches to the subject by discourse analysis.
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Andersson, Tobias. "Ibn Khaldun om Banu Umayya : Historieskrivningen om det umayyadiska kalifatet och dess återgivelse i al-Muqaddima." Thesis, Högskolan i Gävle, Avdelningen för kultur-, religions- och utbildningsvetenskap, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-11964.

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The history of Banu Umayya has since the collapse of the caliphate occupied a major part in Islamic historiography. The present thesis analyses the presentation of the Umayyads in Ibn Khaldun’s al-Muqaddima and its relation to previous historical traditions. The thesis examines the social and intellectual context in which Ibn Khaldun stood and how it is represented in his historiography, while also providing an overview of the various socio-political, intellectual and historiographical developments in Islam. The theoretical perspectives are based on the concept of agency, examining the intellectual room for manoeuvre that the historian disposed of while composing the works. The relation between the past-as-history and the historical past is emphasised and analysed by examination of narrative arrangements and content in relation to the historians’ contexts. Rather than viewing Ibn Khaldun as an exception, the study clarifies his contextual representativity by analysing his views on the Umayyads. The thesis also discusses the historiographical significance of the Umayyad history for the later development of Islam, while thereby attempting to open the field of research regarding the Umayyad history and its importance as self-definitions among later movements, historians and traditions of Islam.
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Zubani, Alessia. "Les machines du pouvoir : technique et politique entre l’Iran sassanide et le califat abbasside." Thesis, Université Paris sciences et lettres, 2020. http://www.theses.fr/2020UPSLP055.

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Dans l’Antiquité, la recherche et la réflexion sur la technique permettent les premières réalisations de dispositifs ingénieux, tels que des appareils qui accomplissent une série d’actions par le biais de stimulus externes et de mécanismes cachés. Les organismes politiques et religieux saisissent rapidement la puissance communicative de ces machines, en devenant les promoteurs et patrons privilégiés de leur production. L’Empire sassanide (224-650) ne constitue pas une exception. En effet, les souverains perses consacrent, au moins à l’époque tardive, une grande attention à la conception et au déploiement de dispositifs savants et ingénieux. De même, un siècle plus tard, dans le milieu du califat islamique, les Abbassides (750-1258) semblent également s’entourer de tels dispositifs. La continuité entre les deux empires dans plusieurs domaines, de la théorie politique à l’administration, est bien connue. Cependant, la question de la réutilisation du patrimoine technique et scientifique ancien, et notamment sassanide, par la cour abbasside, demeure encore largement inexplorée. L’étude d’un corpus de sources, aussi vaste qu’hétérogène, rassemblant des ouvrages historiographiques, géographiques, poétiques et d’adab, ainsi que des traités scientifiques et techniques en plusieurs langues, permet d’analyser différents aspects de la production et de l’usage politique des machines. Au sein de la cour sassanide, comme de la cour abbasside, la machine s’avère constituer un véhicule préférentiel de représentation et de diffusion de l’idéologie politique. À travers sa mise en scène publique, elle contribue de manière substantielle à la définition de l’espace du pouvoir, en participant à la création d’une image de la cour comme un microcosme au cœur duquel le Roi des rois, et plus tard le calife, occupaient le rôle cardinal de maître incontesté du monde. La continuité entre l’empire sassanide et l’empire abbasside dans le domaine technique ne se limite donc pas à une récupération de savoirs, mais s’opère aussi sous la forme d’une véritable réactivation d’un patrimoine symbolique
In the Antique world, research on technology and applied sciences allowed for the construction of the very first ingenious devices, i.e. apparatuses which, through external stimulation and hidden mechanisms, can perform a series of actions and movements. Political and religious organisms quickly came to appreciate the communicative power of such devices, thus actively sponsoring their production. The Sasanian Empire (224-650) is no exception. In fact, at least since the late period, Iranian rulers devoted remarkable attention to the conception and material deployment of ingenious devices. Similar efforts seem to have been taken about a century later by the Abbasids (750-1258). The continuity between these two empires in various domains, such as political theory and administration, is widely acknowledged. However, the issue of the recovery of the ancient – and, particularly, Sasanian – technical and scientific heritage by the Abbasid court is still largely neglected. The study of a various corpus of historiographic, geographic, poetic, and literary sources, as well as of scientific treaties, allows shedding light on various aspects regarding the production and political use of machines at the Abbasid court. Both at the Sasanian and the Abbasid court, ingenious devices prove themselves to be a preferential vehicle of representation and diffusion of political ideology. Through their public display, they substantially contributed to the definition of the space of power, taking part in the creation of an image of the court as a microcosm in which the King of kings, and later on the Caliph, hold the cardinal place of universal world-rulers. The Sasanian-Abbasid continuity in the realm of technology and science thus is not limited to the recovery, by Abbasid scholars, of Sasanian scientific knowledge, but rather takes the form of a true reactivation of a symbolic heritage
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Books on the topic "Abbasid Caliphate"

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Kennedy, Hugh. The early Abbasid Caliphate: A political history. London: Croom Helm, 1986.

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Strange, G. Le. Baghdad during the Abbasid caliphate: From contemporary Arabic and Persian sources. Mansfield Centre, Conn: Martino Pub., 2005.

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Hanne, Eric J. Putting the caliph in his place: Power, authority, and the late Abbasid caliphate. Madison, NJ: Fairleigh Dickinson University Press, 2005.

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The great caliphs: The golden age of the 'Abbasid Empire. New Haven: Yale University Press, 2009.

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Al-Sulaiti, Abdullah Khamis. The Islamic coinages of the Bahrain region during the Abbasid caliphate: 132-656 Hijri/750-1260 CA. [Manama]: Kingdom of Bahrain, Ministry of Information, Government Printing Press, 2005.

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George, Saliba, ed. The crisis of the ʻAbbāsid Caliphate. Albany: State University of New York Press, 1985.

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1914-, Rosenthal Franz, ed. The return of the Caliphate to Baghdad. Albany, N.Y: State University of New York Press, 1985.

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The role of the poetess at the ʻAbbāsid court, 132-247 A.H./750-861 A.D.: A critical study of the contribution to literature of free women and slave-girls under the early Abbasid Caliphate : their biographies and surviving works. Beirut, Lebanon: Al Rayan, 2005.

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Kassassbeh, Hussein F. The office of Qāḍī in the early 'Abbāsid caliphate (132-247/750-861). [Amman, Jordan]: Mu'tah University, 1994.

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Ghiyāb al-khilāfah, 659-923 H. Bayrūt: al-Maktab al-Islāmī, 2003.

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Book chapters on the topic "Abbasid Caliphate"

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Khazna Katbi, Ghada. "The Abbasid Caliphate." In Atlas of Jordan, 178–79. Presses de l’Ifpo, 2013. http://dx.doi.org/10.4000/books.ifpo.4913.

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Hassan, Mona. "Recapturing Lost Glory and Legitimacy." In Longing for the Lost Caliphate. Princeton University Press, 2017. http://dx.doi.org/10.23943/princeton/9780691166780.003.0003.

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This chapter considers problematic questions of political and legal legitimacy for premodern Muslim states in the wake of the Abbasid Caliphate's demise. Similar to the self-image of Byzantium as a Second Rome or the way that medieval rulers in western Europe appropriated Roman symbols, the Mamluk State reinvented the Abbasid Caliphate of Cairo through elaborate rituals and ceremonies reminiscent of a glorious past, and legal scholars articulated creative jurisprudential solutions. Within Mamluk domains, the dilemma of caliphal absence was thus resolved by resurrecting the Abbasid Caliphate in Cairo as a doubly political and spiritual institution, where the caliph delegated his authority to govern to the sultan and radiated metaphysical blessings through his continued physical presence. This fraught relationship between caliphal authority and the wielding of power notably continued to surface as a magnet for political activity and debate, including the ever-potent threat of rebellion, over the centuries of Mamluk rule.
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"From Revolution to Foundations (750–775)." In The Abbasid Caliphate, 28–68. Cambridge University Press, 2021. http://dx.doi.org/10.1017/9781316869567.002.

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"Conclusion." In The Abbasid Caliphate, 277–85. Cambridge University Press, 2021. http://dx.doi.org/10.1017/9781316869567.007.

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"Index." In The Abbasid Caliphate, 320–30. Cambridge University Press, 2021. http://dx.doi.org/10.1017/9781316869567.011.

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"The Golden Age of the Abbasid Caliphate (775–833)." In The Abbasid Caliphate, 69–130. Cambridge University Press, 2021. http://dx.doi.org/10.1017/9781316869567.003.

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"The Twilight of the Abbasid Caliphate (1225–1258)." In The Abbasid Caliphate, 246–76. Cambridge University Press, 2021. http://dx.doi.org/10.1017/9781316869567.006.

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"Introduction." In The Abbasid Caliphate, 1–27. Cambridge University Press, 2021. http://dx.doi.org/10.1017/9781316869567.001.

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"The Caliphate as a Religious Authority (990–1225)." In The Abbasid Caliphate, 193–245. Cambridge University Press, 2021. http://dx.doi.org/10.1017/9781316869567.005.

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"Bibliography." In The Abbasid Caliphate, 297–319. Cambridge University Press, 2021. http://dx.doi.org/10.1017/9781316869567.010.

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