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Books on the topic 'Abbasid Caliphate'

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

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1

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

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2

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

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3

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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4

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

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5

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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6

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

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7

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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8

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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9

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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10

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

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11

Dār al-Khilāfah wa-dār al-mamlakah: Dirāsah fī al-ʻalāqah bayna al-khilāfah al-ʻAbbāsīyah wa-al-dawlah al-Buwayhīyah, 334-447 H-946-1055 M wa-atharuhā fī al-fikr al-siyāsī al-Sunnī. Irbid: Muʼassasat Ḥamādah lil-Dirāsāt al-Jāmiʻīyah wa-al-Nashr wa-al-Tawzīʻ, 2008.

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12

Messianic beliefs and imperial politics in medieval Islam: The ʻAbbāsid caliphate in the early ninth century. University of South Carolina Press: Columbia, S.C., 2009.

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13

Quḍāʻī, Muḥammad ibn Salāmah. ʻUyūn al-maʻārif wa-funūn akhbār al-khalāʼif. [Amman]: Dār al-Yanābīʻ lil-Nashr wa-al-Tawzīʻ, 1997.

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14

Quḍāʻī, Muḥammad ibn Salāmah. ʻUyūn al-maʻārif wa-funūn akhbār al-khalāʾif. ʻAmmān: Dār al-Yanābīʻ, 1997.

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15

Kennedy, Hugh. The Early Abbasid Caliphate. Routledge, 2016. http://dx.doi.org/10.4324/9781315667423.

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16

Eclipse of the Abbasid Caliphate. Melissa Media, 1991.

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17

Baghdad During the Abbasid Caliphate. Books on Demand, 2013.

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18

Le Strange, G. Baghdad during the Abbasid Caliphate. Routledge, 2017. http://dx.doi.org/10.4324/9781315113548.

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19

Miskawayh, Abu Ali. The Eclipse of the ‘Abbasid Caliphate. Edited by H. F. Amedroz and D. S. Margoliouth. I.B.Tauris & Co. Ltd, 2015. http://dx.doi.org/10.5040/9780755693559.

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20

Early Abbasid Caliphate: A Political History. Taylor & Francis Group, 2015.

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21

Banister, Mustafa. The Abbasid Caliphate of Cairo, 1261-1517. Edinburgh University Press, 2021. http://dx.doi.org/10.1515/9781474453394.

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22

Abbasid Caliphate of Cairo, 1261-1517: Out of the Shadows. Edinburgh University Press, 2021.

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23

Baghdad During the Abbasid Caliphate: From Contemporary Arabic and Persian Sources. Taylor & Francis Group, 2017.

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24

Strange, G. Le. Baghdad during the Abbasid Caliphate from Contemporary Arabic and Persian Sources. Adamant Media Corporation, 2001.

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25

Putting the Caliph in His Place: Power, Authority, and the Late Abbasid Caliphate. Fairleigh Dickinson University Press, 2007.

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26

HANNE, Eric J. Putting the Caliph in His Place: Power, Authority, and the Late Abbasid Caliphate. Rowman & Littlefield Publishers, Incorporated, 2007.

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27

Ulrich, Brian. Arabs in the Early Islamic Empire. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474436793.001.0001.

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Examining a single broad tribal identity - al-Azd - from pre-Islamic Arabia through the Umayyad and into the early Abbasid era, this book notes the ways it was continually refashioned over that time. It explores the ways in which the rise of the early Islamic empire influenced the peoples of the Arabian Peninsula who became a core part of it, and examines the connections between the kinship societies and the developing state of the early caliphate. This helps us to understand how what are often called 'tribal' forms of social organisation identity conditioned its growth and helped shape what became its common elite culture. Studying the relationship between tribe and state during the first two centuries of the caliphate, the focus is on understanding the survival and transformation of tribal identity until it became part of the literate high culture of the Abbasid caliphate and a component of a larger Arab ethnic identity. The book argues that, from pre-Islamic Arabia to the caliphate, greater continuity existed between tribal identity and social practice than is generally portrayed.
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28

Great Caliphs: The Golden Age of the 'Abbasid Empire. Yale University Press, 2010.

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29

Ṭabarī and Clifford Edmund Bosworth. The History of Al-Tabari, vol. XXXII. The Reunification of the Abbasid Caliphate.: The Caliphate of Al-Ma'mun, A.D. 812-833/A.H. 198-213. State University of New York Press, 1987.

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30

Kennedy, Hugh, Nadia Maria El Cheikh, Maaike van Berkel, and Letizia Osti. Crisis and Continuity at the Abbasid Court: Formal and Informal Politics in the Caliphate of Al-Muqtadir. BRILL, 2013.

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31

Ṭabarī and George Saliba. The History of al-Tabari, vol. XXXV. The Crisis of the Abbasid Caliphate.: The Caliphates of Al-Musta'in and Al-Mu'tazz, A.D. 862-869/A.H. 248-255. State University of New York Press, 1985.

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32

Bosworth, Clifford Edmund. The History of al-Tabari, vol. XXX. The 'Abbasid Caliphate in Equilibrium.: A.D. 785-809/A.H. 169-193. State University of New York Press, 1989.

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33

El-Hibri, Tayeb. Reinterpreting Islamic Historiography: Harun al-Rashid and the Narrative of the Abbasid Caliphate (Cambridge Studies in Islamic Civilization). Cambridge University Press, 2007.

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34

Ṭabarī and Clifford Edmund Bosworth. The History of Al-Tabari, vol. XXXIII. Storm and Stress Along the Northern Frontiers of the Abbasid Caliphate. State University of New York Press, 1991.

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35

El-Hibri, Tayeb. Reinterpreting Islamic Historiography: Harun al-Rashid and the Narrative of the Abbasid Caliphate (Cambridge Studies in Islamic Civilization). Cambridge University Press, 1999.

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36

Arnold, Felix. The Formative Period (650–900 CE). Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190624552.003.0001.

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This chapter harnesses scant archaeological and textual evidence from 700-900 CE to discuss palatial architecture in North Africa, Western Maghreb, and the Iberian Peninsula. As Islamic rulers fight to establish hegemony in each region, their decisions where to live and how to design their palaces reflect this struggle. The cities of Raqqāda, Tāhart, Córdoba, and Badajoz each stage a unique encounter between local, pre-Islamic traditions and the architectural typologies and concepts of space imported from the Umayyad caliphate in Levant and later the Abbasid caliphate in Iraq. The palaces at these sites often feature combinations of elements from disparate traditions (e.g., the munya of cAbd ar-Raḥmān I) or altogether independent innovations (e.g. cubit of ar-Raššaš).
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37

Ansari, Ali M. 3. Iran and Islam. Oxford University Press, 2014. http://dx.doi.org/10.1093/actrade/9780199669349.003.0003.

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In 1979 the Islamic Revolution overthrew the monarchy and transformed Iran’s relations with the outside world. Iranian history was reassessed along with the importance of Islam to Iranian identity. ‘Iran and Islam’ outlines the history of Iranians beginning with the wars between Sasanian Iran and its western Roman/Byzantine rival in the 6th century ce. It charts the fall of the Sasanian Empire to the Muslim Caliphate; the new Umayyad overlords; the Abbasid revolution in the 8th century ce; the rise of the New Persian language; the Mongol invasions of the 13th and 14th centuries and integration with Turanians; and the importance of Shi’ism to the Iranian people.
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38

Hirschler, Konrad. Islam: The Arabic and Persian Traditions, Eleventh–Fifteenth Centuries. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199236428.003.0014.

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This chapter deals with how the Islamic historical writing of the Middle Period developed directly from the early Islamic tradition, and its legacy remained deeply inscribed into the ways history was written and represented between the eleventh and fifteenth centuries. However, as historians started to develop new styles and new genres, they turned to previously neglected aspects of the past, their social profile changed, and the writing of history became a more self-conscious, and to some degree self-confident, cultural practice. Most importantly, those issues that had motivated earlier historians, such as the legitimacy of the Abbasid Caliphate, declined in significance and historians of the Middle Period turned to new and more diverse subjects.
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39

Miskawaih, Ahmad Ibn Muhammed Ibn. Eclipse of the Abbasid Caliphate: Original Chronicles of the Fourth Islamic Century. Ed & Tr by H.F. Amedroz. Repr of the 1920-21 Ed (7 Vol Set). Aristide D Caratzas Pub, 2000.

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40

Kramer, Rutger, and Walter Pohl, eds. Empires and Communities in the Post-Roman and Islamic World, C. 400-1000 CE. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190067946.001.0001.

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This book deals with how empires affect smaller communities such as ethnic groups, religious communities, and local or peripheral populations. It raises the question of how these different types of community were integrated into larger imperial edifices and in which contexts the dialectic between empires and particular communities caused disruption. How did religious discourses or practices reinforce (or subvert) imperial pretenses? How were constructions of identity affected? How were Egyptians accommodated under Islamic rule, Yemenis included in an Arab identity, Aquitanians integrated into the Carolingian Empire, Jews into the Fātimīd caliphate? Why did the dissolution of Western Rome and the Abbasid caliphate leave different types of polities in their wake? How was the Byzantine Empire preserved in the seventh century; how did the Franks construct theirs in the ninth? How did events in early medieval Rome and Constantinople promote social integration in both a local and a broader framework? Focusing on the post-Roman Mediterranean, the book deals with these questions from a comparative perspective. It considers political structures in the Latin West, Byzantium, and the early Islamic world in a period exceptionally well suited for studying the expansive and erosive dynamics of empires and their interaction with smaller communities. By never adhering to a single overall model and avoiding Western notions of empire, this volume combines individual approaches with collaborative perspectives. The chapters are in-depth studies written in full awareness of the other contributions; taken together, they constitute a major contribution to the advancement of comparative studies on premodern empires.
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41

Yilmaz, Hüseyin. Caliphate Redefined. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691197135.001.0001.

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The medieval theory of the caliphate, epitomized by the Abbasids (750–1258), was the construct of jurists who conceived it as a contractual leadership of the Muslim community in succession to the Prophet Muhammed's political authority. This book traces how a new conception of the caliphate emerged under the Ottomans, who redefined the caliph as at once a ruler, a spiritual guide, and a lawmaker corresponding to the prophet's three natures. Challenging conventional narratives that portray the Ottoman caliphate as a fading relic of medieval Islamic law, the book offers a novel interpretation of authority, sovereignty, and imperial ideology by examining how Ottoman political discourse led to the mystification of Muslim political ideals and redefined the caliphate. It illuminates how Ottoman Sufis reimagined the caliphate as a manifestation and extension of cosmic divine governance. The Ottoman Empire arose in Western Anatolia and the Balkans, where charismatic Sufi leaders were perceived to be God's deputies on earth. The book traces how Ottoman rulers, in alliance with an increasingly powerful Sufi establishment, continuously refashioned and legitimated their rule through mystical imageries of authority, and how the caliphate itself reemerged as a moral paradigm that shaped early modern Muslim empires.
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42

Wood, Philip. The Imam of the Christians. Princeton University Press, 2021. http://dx.doi.org/10.23943/princeton/9780691212791.001.0001.

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This book examines how Christian leaders adopted and adapted the political practices and ideas of their Muslim rulers between 750 and 850 in the Abbasid caliphate in the Jazira (modern eastern Turkey and northern Syria). Focusing on the writings of Dionysius of Tel-Mahre, the patriarch of the Jacobite church, the book describes how this encounter produced an Islamicate Christianity that differed from the Christianities of Byzantium and western Europe in far more than just theology. In doing so, the book opens a new window on the world of early Islam and Muslims' interactions with other religious communities. The book shows how Dionysius and other Christian clerics, by forging close ties with Muslim elites, were able to command greater power over their coreligionists, such as the right to issue canons regulating the lives of lay people, gather tithes, and use state troops to arrest opponents. In his writings, Dionysius advertises his ease in the courts of ʿAbd Allah ibn Tahir in Raqqa and the caliph al-Ma'mun in Baghdad, presenting himself as an effective advocate for the interests of his fellow Christians because of his knowledge of Arabic and his ability to redeploy Islamic ideas to his own advantage. Strikingly, Dionysius even claims that, like al-Ma'mun, he is an imam since he leads his people in prayer and rules them by popular consent. A wide-ranging examination of Middle Eastern Christian life during a critical period in the development of Islam, the book is also a case study of the surprising workings of cultural and religious adaptation.
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43

Nawas, John Abdallah. Al-Ma'mûn, the Inquisition, and the Quest for Caliphal Authority. Lockwood Press, 2015. http://dx.doi.org/10.5913/2015550.

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The "inquisition" (Mihnah) unleashed by the seventh Abbasid caliph, 'Abdallah al-Ma'mun (r. 813-833), has long attracted the attention of modern scholars of the intellectual, political, and religious history of the early Abbasid era. Because this event, which began in 820 and stretched through the reigns of two of al-Ma'mun's successors, appears at a convergence of prominent currents in systematic theology, rationalist thought, theocratic politics, and nascent trends in Shiism and Sunnism, historians have seen it as the key to a wide array of puzzles and problems in early Islamic history. In this incisive study, John Nawas subjects the various proposed explanations of these events to a sober and searching analysis and, in the process, presents a new interpretation of al-Ma'mun's political and religious policies, contextualized against the background of early Abbasid intellectual and social history. Appended to the volume is a reprint edition of Walter M. Patton's Ahmed ibn Hanbal and the Mihna (Leiden 1897), which still has much that is useful for modern scholarship, including one enormous additional benefit; it contains most of the relevant passages in Arabic from the primary sources.
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44

Arnold, Felix. The Age of the Great Caliphates (900–1000 CE). Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190624552.003.0002.

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This chapter discusses how competition between two Islamic empires launched a Golden Age for palatial architecture in the Western Mediterranean during the Tenth Century. Trying to outdo rivals and attain global representation, the Fatimid caliphs of North Africa and the Umayyad caliphs of Córdoba founded palatial cities on a scale not seen before in the west, and realized ambitious building projects. Each developed its own style of architecture, based in part on Abbasid prototypes, in part on local traditions. Prominent Fatimid sites include Mahdīya, Manṣūriya, Raqqāda, Aǧdābiyā, and Ašīr. For the Umayyads, the cities of Córdoba and Madīnat az-Zahrā’ as well as their “suburban” surroundings included architectural feats like the Dār al-Mulk, the Salón Rico, and the Munyat ar-Rummāniya. Together the achievements of both dynasties evince the increased importance of the beholder’s perspective in the Islamic architecture of the West— a development which may have influenced art in the Renaissance.
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45

Early Islamic institutions: Administration and taxation from the Caliphate to the Umayyads and Abbasids. I. B. Tauris, 2015.

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