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Journal articles on the topic 'Abbasid Period'

Author: Grafiati

Published: 2 June 2025

Last updated: 31 July 2025

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1

Munt, Harry. "Umayyad and early Abbasid inscriptions in the Prophet’s Mosque in Medina." Al-ʿUsur al-Wusta 30 (June 27, 2022): 79–147. http://dx.doi.org/10.52214/uw.v30i.8598.

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This article offers a translation and discussion of a chapter of a relatively little known late third/ninth- or early fourth/tenth-century text that contains a transcription of the inscriptions that could be seen around the Prophet’s Mosque in Medina after the renovation work undertaken there on the orders of the third Abbasid caliph, Muḥammad al-Mahdī. This text thus adds significantly to our corpus of known inscriptions from early Abbasid imperial monuments. The article discusses the sources of information about these inscriptions in the Prophet’s Mosque, the fate of the Umayyad-era inscript

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Muhammad Yusuf, Nurmalia, Arfandi Setiawan, and Suci Fadhilah. "History of the Abbasids II (Period of Development and Decline)." JUDIKIS: Jurnal Pendidikan Islam 1, no. 2 (2024): 96–108. http://dx.doi.org/10.70938/judikis.v1i2.40.

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This research aims to analyze the factors influencing the development and decline of the Abbasid Caliphate during their second period of power. This is a qualitative historical study with a descriptive-analytical approach. Data collection techniques were carried out through a literature review using primary and secondary sources such as books, journals, and historical documents. The data analysis technique involved content analysis to identify the main themes related to the development and decline of the Abbasids. Data validation was conducted through source triangulation to ensure the accurac

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3

Fikri, Shofil, and Helliyatul Arifina Mahbubi. "HISTORIS, KEMAJUAN DAN PENDIDIKAN DINASTI ABBASIYAH." Tarbawi 9, no. 02 (2021): 67. https://doi.org/10.62748/tarbawi.v9i02.68.

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The Abbasid Daulah or what we know as the Bani Abbasids was the third Islamic caliphate after the Umayyahds, the Abbasids ruled between 750-1258 AD, apart from being the longest caliphate in Islam, namely five centuries. The Abbasids also succeeded in making Islam the center of world knowledge. During this period, Islam achieved glory in various fields, including science. Progress in this field began with translating foreign manuscripts or books, especially Greek, into Arabic. The founding of the Abbasid Daula was motivated by chaos within the Umayyad Daula caused by the caliphs, including: Ab

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4

Rohmad, Alif, and Zainuddin Fanani. "Theology, Mysticism, and the Transformation of Science and Knowledge in Islamic Civilization in the Abbasid Era." AL-WIJDÃN Journal of Islamic Education Studies 10, no. 2 (2025): 296–323. https://doi.org/10.58788/alwijdn.v10i2.6473.

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The Abbasid era marked the peak of scientific development in Islamic civilization, characterized by the integration of theology, mysticism, and philosophy. This journal analyzes the close relationship between scientific rationality and religious spirituality, which gave rise to a new intellectual tradition that combined Greek thought with Islamic values. Philosophers such as Al-Kindi, Al-Farabi, and Ibn Sina contributed to aligning Greek philosophy with Islamic teachings, while theologians and Sufis like Al-Ghazali emphasized the importance of the spiritual dimension in science. This article d

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Basri, Muhammad, Nurul Hadidah Al-Hadid, Ziha Fida Utami Tanjung, and Nur Hasanah. "The Period of Progress of Islamic Civilization." EDUCTUM: Journal Research 3, no. 1 (2024): 27–33. http://dx.doi.org/10.56495/ejr.v3i1.448.

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The Islamic civilization's period of advancement from 600-1000 CE, often referred to as the Golden Age of Islam, represents a pivotal era in human history marked by unity in Islamic values, a strong moral foundation, and a cohesive identity among Muslims. This epoch reached its zenith during the times of the Rightly Guided Caliphs, the Umayyad Dynasty, and the Abbasid Dynasty. Key factors, such as steadfast adherence to Islamic values, laid the groundwork for a robust moral foundation and a detailed Islamic legal system. Cultural heritage emerged as a primary driver for scientific development,

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Genç, Süleyman. "Halife El-Kâdir Döneminde Bağdat'ta Yaşanan Dinî-Siyasî Hadiseler ve Onun Sünnî Siyaseti." Marife 4, no. 2 (2004): 219–43. https://doi.org/10.5281/zenodo.3343475.

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<b>Religious and Political Events in Baghdad During the Reign of Caliph Al-Qâdir and His Sunni Policy</b>In the Abbasid History, the century from the beginning of the Caliphate of alQadir (h. 381-422/991-1031) until the death of Seljuki Sultan Malikshah (h. 485/1092) is an important period in terms of the religious and political movements and the events wich took place in Baghdad. It is in this period that Abbasid Caliphs concentrated this efforts to regain military power, religious authority and credibility of the caliphate that was threaten by the Shiite EBuwayhid rulers assaults on Abbasids

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7

Telfah, Modar. "The Abbasid Historian Isaac Ibn Sulaiman Al-Hashemi (Alive 210 A.H/ 825 A.D) and his book "History and Biography"." Dirasat: Human and Social Sciences 49, no. 1 (2022): 1–20. http://dx.doi.org/10.35516/hum.v49i1.1642.

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This paper aims at shedding light on the Abbasid historian Isaac ibn Sulaiman Al-Hashemi (Alive 210 A.H/ 825 A.D) and his book History and Biography. Based on what other historians who copied him, the paper investigates the personal traits of Isaac ibn Sulaiman Al-Hashemi, the significance of his book, his methodology, and the fields which he was interested in incorporating in his book. The paper concludes that Isaac ibn Sulaiman Al-Hashemi adopted chronological annals methodology with special attention to accurate historiography of events including recognizing the fine details and mentioning

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8

Ihkam, Muhammad Hadiyan, and Nur Illiyin Setya Mufti. "NEW STYLES OF ARABIC LITERARY CRITICISM IN THE ABBASID ERA." Journal of Arabic Literature (JaLi) 5, no. 2 (2024): 62–72. https://doi.org/10.18860/jali.v5i2.27081.

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Arabic literary criticism is a manifestation of the efforts of critics to maintain the quality of poetry that contains Arabic values or customs. The Arab literary community during the Abbasid period, namely the critics, became more critical than before. During the Abbasid period, criticism was carried out systematically using certain rules. This is the hallmark of literary criticism during the Abbasid period. This study aims to describe new styles of Arabic literary criticism during the Abbasid period and its development. Researchers use a historical approach. The method used is descriptive qu

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Hannan, Haukil, and Akhmad Najibul Khairi Syaie. "Women and Power in Early Islamic History: Jawari of the Abbasid Court (786-861 AD)." JUSPI (Jurnal Sejarah Peradaban Islam) 8, no. 1 (2024): 21. http://dx.doi.org/10.30829/juspi.v8i1.17206.

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<em>The significant presence of jawari owned by the caliphs of Islam became a phenomenon during the early period (170 AH/ 786 AD-247 AH/861 AD) of Abbasid rule. This article aims to examine why the early Abbasid rulers (786-861 AD) "kept" many jawari in their palaces and whether they had relations with all of them. Through a historical and sociological approach, the findings of this study indicate that the large number of jawari owned by the Abbasid caliphs during the early period was closely related to the advancements (economic, social, and political) achieved by the Abbasids at that t

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10

Setyorini, Fitri Sari. "INDUSTRI KERTAS MASA ABBASIYAH DAN PERANANNYA PADA KEMAJUAN PERADABAN ISLAM." Tsaqofah dan Tarikh: Jurnal Kebudayaan dan Sejarah Islam 7, no. 1 (2022): 64. http://dx.doi.org/10.29300/ttjksi.v7i1.5238.

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The triumph of Islamic history in the Middle Ages in the Abbasid dynasty. The dynasty that stood from 751-1258 in West Asia and 1259-1521 AD in Egypt is remembered as a historical period in Islamic history. The peak of glory can not only be seen through the physical remains but also the thoughts that went beyond its time so that the West also had to learn from the Islamic world at that time to be able to rebuild their civilization. One form of the development and glory of Islam at this time, but often escapes the discussion of historians, is the role of the paper industry in helping the develo

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Io, Hideyuki. "The qadis in the Early 'Abbasid Period." Bulletin of the Society for Near Eastern Studies in Japan 32, no. 1 (1989): 1–19. http://dx.doi.org/10.5356/jorient.32.1.

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12

Nasution, Amhar. "PERKEMBANGAN ILMU PENGETAHUAN PADA PERIODE HARUN AL-RASYID DAN AL-MAKMUN." Jurnal Ilmiah Al-Hadi 2, no. 2 (2018): 395. http://dx.doi.org/10.54248/alhadi.v2i2.147.

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In some ways the Abbasid Daula has similarities and differences with the Umayyad Daula. As happened in the time of the Umayyad Daula, for example, the nobles Daula Abbasiyah tends to live luxurious and rich in wealth. They love to keep slaves and pet wife (Harem). Life more tends to worldly life than developing Islamic values. But it can not be denied as a khalifah has a high artistic taste and religious obedience. It is no exaggeration to say that the Abbasid Daula experienced a shift in developing government. So it can be classified the period of Abbasid Daula into five periods in connection

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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 (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 statu

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14

Aziz, Muhammad Ilham, and Ahmad Musta'id. "Islamic Astronomy of Abbasid Era (750-1258 AD)." Journal of Islamic History and Manuscript 1, no. 1 (2022): 35–52. http://dx.doi.org/10.24090/jihm.v1i1.5944.

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Astronomy is a particular field in Islam related to the interests of daily Muslim worship practices, such as determining the beginning of prayer times, qibla direction, and the beginning of the Qamariyah month. During the Abbasid period 750-1258 AD, especially during the reign of Abu Ja'far Al-Mansur, Harun Al-Rashid, and Al-Ma'mun, Islamic astronomy developed significantly. This can be seen from the emergence of astronomers. The love of the three Abbasid caliphs for science significantly influenced the policies related to development in science. The method used in this study is a qualitative

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15

Rashid, Mohamamd Abdullah Abdur. "Origination of Arabic stories in pre-Islam period and mid-era." Origination of Arabic stories in pre-Islam period and mid-era 16, no. 1 (2023): 107–12. https://doi.org/10.5281/zenodo.14532817.

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AbstractAmong the manifestations of the development of Arabic literature in the Pre Islam Period & Mid Era, the development of the art of Arabic rhetoric reached the pinnacle of excellence. One of the manifestations of the development of Arabic literature in the Abbasid era is the development of stories, which carry certain advantages that distinguish those from the other eras. The fact that confirms the development of Arabic literature in the Umayyad era and the Abbasid era is that we see a number of great writers in the history of Arabic literature who are from the Abbasid era, and that

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16

Damirova, Jamila. "The art of translation in the Abbasid period." InterConf, no. 50(221) (October 19, 2024): 102–5. http://dx.doi.org/10.51582/interconf.19-20.10.2024.013.

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Arab-Islamic culture as a product of the mental and spiritual potential of many peoples around the world forms an important branch of human civilization. In particular, with the Abbasids overthrew the Umayyad dynasty, the role of non-Arabs in this culture increased, and the local population of the territories where Islam originated made their contribution to the all-Muslim culture. The strengthening of Islam in the conquered territories is observed with the strengthening of urbanization. Cities such as Basra, Kufa, Baghdad, Samarkand, Kardoba, Toledo are distinguished by a universal–cosmopolit

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17

AlSaif, Abdullah Muhammad. "Agriculture in al-Yamāma during the Abbasid Period*." Darah Journal of Arabian Peninsula Studies 1, no. 1 (2023): 1–17. http://dx.doi.org/10.1163/29501768-2023xx03.

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Abstract Agriculture is a sine qua non for human societies as it provides the food that people need to live. This article will examine the state of agriculture in the region of al-Yamāma in central Arabia during the Abbasid period. It begins with a consideration of the factors affecting agriculture, including some that are uniquely important in the central Arabian context. Attention then turns to a discussion of land holdings and land grants, methods of irrigation, the different types of agriculture, and the crops cultivated. Dates are seen to be the most important agricultural commodity, foll

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18

Othman Abdulhaleem Jalaoot Al-Rawi. "Hard Environment and Its Effect on Poets’ Appetite in the Pre-Islamic and Abbasid Periods: An Anthropological Study." Anbar University Journal of Languages and Literature 8, no. 1 (2016): 127–77. https://doi.org/10.37654/aujll276.

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Food is a basic element of human life and durability. Pre-Islamic period was one of scarcity and hard life but its poets showed high self-control as far as appetite and gluttony are concerned. These poets showed noble altruism and self-denial in times of famine. The Abbasid period poets were quite on the contrary to them. Their age was one of richness and gluttony. The Abbasid poets showed high love of food and great appetite. This research is comparative study between the pre-Islamic poet (Jahiliate) and Abbasid poet and the impact of the environment in the areas according the two fields of a

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19

Haris, Munawir. "Situasi Politik Pemerintahan Dinasti Umayyah dan Abbasiyah." TASAMUH: Jurnal Studi Islam 10, no. 2 (2018): 391–406. http://dx.doi.org/10.47945/tasamuh.v10i2.79.

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At the end of the Rasyidin Caliphate there was division within Muslims. Politically there are two dominant groups: Hasan bin Ali and Mu’awiyah bin Abi Sufyan. Politically there are two dominant groups, Hasan bin Ali and Mu’awiyah bin Abi Sufyan. After the negotiations, for the sake of unity of Muslims, it was agreed that Hasan acknowledged Mu’awiyah as the Caliph of the Muslim marked the emergence of the Umayyad Dynasty. The moment was called 'am jama'ah (unity year) in 661. The Abbasid Dynasty was the descendant of Prophet Muhammad's uncle, al-Abbas, who supported Ali bin Abi Talib and his de

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Haris, Munawir. "SITUASI POLITIK PEMERINTAHAN DINASTI UMAYYAH DAN ABBASIYAH." Tasamuh: Jurnal Studi Islam 10, no. 2 (2018): 391–406. http://dx.doi.org/10.32489/tasamuh.43.

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At the end of the Rasyidin Caliphate there was division within Muslims. Politically there are two dominant groups: Hasan bin Ali and Mu’awiyah bin Abi Sufyan. Politically there are two dominant groups, Hasan bin Ali and Mu’awiyah bin Abi Sufyan. After the negotiations, for the sake of unity of Muslims, it was agreed that Hasan acknowledged Mu’awiyah as the Caliph of the Muslim marked the emergence of the Umayyad Dynasty. The moment was called 'am jama'ah (unity year) in 661. The Abbasid Dynasty was the descendant of Prophet Muhammad's uncle, al-Abbas, who supported Ali bin Abi Talib and his de

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Zahra, Zaitun, Fatrah Fatrah, Zahrina Farizah Adiliani, and Mahfud Ifendi. "Glorious Knowledge and Light: Exploration of the History of Islamic Education During the Abbasid Glory Period." Journal of Research in Islamic Education 5, no. 2 (2023): 91–104. http://dx.doi.org/10.25217/jrie.v5i2.4273.

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Islamic education has an important role for every individual because Islamic education can be a means to lead people to live their lives on the right path. There was a time when Islamic education was said to have reached the peak of glory, the reason was because at that time a lot of science was growing and developing and many educational institutions were being established and developing rapidly. The peak of its glory was during the Abbasid dynasty, which was founded by Abu al-Abbas as-Saffah. It was called the Abbasid Dynasty because the founders and rulers of this dynasty were descendants o

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Hedrilana, Yoga. "Perkembangan Kritik Sastra Arab Masa Abbasiyah." JILSA (Jurnal Ilmu Linguistik dan Sastra Arab) 8, no. 2 (2025): 129–36. https://doi.org/10.15642/jilsa.2024.8.2.129-136.

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It is evident that literary criticism advanced significantly throughout the Abbasid era based on the government's achievements. During the Abbasid era, science advanced significantly. The objectives of this study are to describe the elements that promoted the growth of literary criticism, pinpoint patterns in literary criticism throughout the Abbasid era, and explain the rise of Manhaji literary critique. Data as gathered using the Research Library as part of the historical research methodology. The findings of the study demonstrate how the Abbasid era's attempts to translate a number of books

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Milda, Milda, and Diah Agustina Sari. "Peran Perempuan dalam Pendidikan pada Masa Bani Abbasiyah." Jurnal Hawa : Studi Pengarus Utamaan Gender dan Anak 5, no. 2 (2023): 197. http://dx.doi.org/10.29300/hawapsga.v5i2.2575.

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Abstract: Women in education during the Abbasid period where at that time women tended not to enjoy the same level of freedom as women during the Umayah Dynasty and the early Abbasid Daulah. The purpose of this study is to find out the role of women in education during the Abbasid period. This research uses the literature study method. This research was conducted in 2023. The data sources in this research are primary and secondary data. Primary data are books about the Abbasid period and the role of women during the Abbasid period. While secondary data is in the form of scientific journals rel

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Esa Prasastia A, Muhammad, and Abdul Rofiq. "Analysis of The Causes of The Disintegration of The Government of The Abbasiyah Dynasty (1000 M-1250 M)." Devotion : Journal of Community Service 3, no. 3 (2022): 238–45. http://dx.doi.org/10.36418/dev.v3i3.111.

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This article will explore why and what factors led to the decline of the Abbasid dynasty after the first period. This research is motivated by the historical fact that in the second period, the glorious period and the ideal government that had been built by the predecessors gradually degraded until finally this dynasty collapsed. One of the causes is none other than disintegration. This article aims to review several things related to how the consolidation and disintegration of the Abbasid dynasty was? And also the factors causing the disintegration of the Abbasid dynasty? The research finding

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Winter, Meredyth Lynn. "When Curtains Fall: A Shape-Shifting Silk of the Late Abbasid Period." Medieval Globe 6, no. 1 (2020): 31–55. http://dx.doi.org/10.17302/tmg.6-1.3.

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A silk intended for administrative use under the Buyids—the dynasty which ruled on behalf of the Abbasid caliphs from roughly 934 to 1062—was deconstructed under their successors, the Seljuks of Iran (1038–1194), so as to efface its associations with the defunct dynasty. When twentieth-century scholars re-established the piece's connection to the Buyids, linking the piece directly to the emir Bahāʼ al-Dawlah, they ironically overlooked the Seljuk alterations and their implications. Following the silk through its several iterations, this article argues that, for late Abbasid-era elites navigati

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ATAŞ, Haci. "Attacks on Iraqi Hajj Caravans during the Abbasid Period." JOURNAL OF HISTORY AND FUTURE 9, no. 2 (2023): 333–57. http://dx.doi.org/10.21551/jhf.1309848.

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Hac yollarının güvenliği meselesi İslâmiyet öncesine kadar giden ve bölge insanını yakından ilgilendiren konulardan biridir. Çöllerde, hayatlarını yağma ve soygunla sürdüren Araplar, hac kervanlarını bir geçim aracı olarak görür ve fırsat bulduklarında bu kervanları yağmalardı. Bu yüzden Araplar on iki aydan dördünü haram ay olarak ilan etmek suretiyle bu problemin üstesinden gelmeye çalışmışlardır. İslâm’ın bölgede güç kazanmasıyla beraber Araplar’ın büyük çoğunluğu İslâm’ı tercih etmiştir. Müslüman olmadan önce çöllerde, geçimlerini baskın ve soygunlarla yürüten Bedevî Araplar’ın büyük bir k

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Aljabr, Hessa. "Weights and measures in the Hijaz during the Abbasid period 132-334H/749-945 A.D." Journal of Islamic Accounting and Business Research 11, no. 7 (2020): 1417–25. http://dx.doi.org/10.1108/jiabr-03-2019-0049.

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Purpose This paper aims to view the weights and measures in the Hijaz during the first Abbasid period to define the fundamental measures on which the Islamic jurisprudence is based. Design/methodology/approach Applying a historical archive methodology, this paper highlights the significance of weight units as standard tools necessary for Muslims, in daily economic dealings, to control the value of goods and determine their size. Findings The most prominent weight units in Hijaz during the Abbasid period were limited to Ratl, Mann and spice. The most prominent units in the Hijaz during the Abba

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Rini Antika, Lulu, and Putri Aulia Fitriani. "Tradisi Ekonomi Pasca Rosulullah Muhammad." Al-tsaman : Jurnal Ekonomi dan Keuangan Islam 3, no. 2 (2021): 44–58. http://dx.doi.org/10.62097/al-tsaman.v3i2.658.

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In the history of Islamic economic civilization, some important moments can be used as literature such as the problematics of Islamic economics in the Khulafaurrasyiddin era, like the Umayyad and Abbasid dynasties. Khulafaurrasyiddin means someone who replaces or continues the struggle of the Prophet Muhammad SAW. In that era, there were many conflicts and problems that the caliphs had to face. In Abu Bakr’s period, there was a conflict about negligence in paying zakat, the rise of fake prophets, and Murtaddin. At the end of Umar ibn Khattab’s period, there was a conflict about the policy's im

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Refani Nafi Sara, Nadhirotul Jannah, Noer Cahya Khoirony, and Mashudi. "Historical Analysis and Impact of Islamic Socio-Political Developments During the Abbasid Period." Al-Iffah: Journal of Islamic Sciences Research 1, no. 1 (2025): 35–45. https://doi.org/10.61166/iffah.v1i1.5.

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The chronicles of the Islamic dominion commenced following the passing of Prophet Muhammad SAW in the year 632 AD. and the presence of Khalfur Rasidin, the Umayyad and Abbasid dynasties. On the other hand, the Mamluk dynasty in Egypt and the great kingdoms of Turkey, Iran, and India remained strong. Third, modern Islamic movements such as the Wahhabi movement are pure reformist movements (Salafiyyah). This inquiry endeavors to delve into the intricate social fabric of Islamic communities and the dynamics of social mobility within them. The approach employed in this study is qualitative, utiliz

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Diyah Andini Kusumastuti and Abdul Khobir. "Baitul Hikmah Pusat Keemasan Ilmu Pengetahuan Dinasti Abbasiyah." Hikmah : Jurnal Studi Pendidikan Agama Islam 2, no. 1 (2025): 226–41. https://doi.org/10.61132/hikmah.v2i1.597.

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The Islamic Abbasid Dynasty experienced progress in the field of Education which was advanced, solid, complete and well integrated supported by an adequate education system at that time. Baitul Hikmah which became the center of scientific development, especially mathematics (Al-Khwarizmi), astronomy (Al-Biruni), and medicine (Ibn Sina) which became an intellectual center and packaging period during the Abbasid Dynasty. This study uses a systematic literature review research method with a qualitative descriptive research approach through literature review or literature studies, journals, articl

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Fananie, Ahmad, and Nanang Mulyana. "Dinasti Umayah Dan Abbasiyah Polemik Sistem Kepemimpinan Dan Keruntuhannya." AL-MUFASSIR 3, no. 2 (2021): 131–43. http://dx.doi.org/10.32534/amf.v3i2.3056.

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The reign of the Umayyad and Abbasid caliphs had incised Islamic civilization in their time, the progress of Islamic civilization cannot be denied from the role of the caliph in the Umayyad and Bani Abbasid dynasties. Every government experiences its period of growth, triumph and downfall. This research will analyze the causes of the fall of the Umayyad and Abbasid dynasties, and how the system of appointing a caliph during the Umayyad and Abbasid era changed, and what the difference is with the appointment of the caliph during the Khulafaurosidin era, as well as what values, principles and cr

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Prastika, Yurika, and Tri Hidayati. "Socio-Political Conditions of the Abbasid Dynasty and Its Influence on Economic Development." AL IQTISHADIYAH JURNAL EKONOMI SYARIAH DAN HUKUM EKONOMI SYARIAH 10, no. 2 (2025): 56. https://doi.org/10.31602/iqt.v10i2.17795.

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Islamic civilization is a form of history that can be studied and studied, one of which was during the Abbasid Dynasty. This study aims to analyze and describe the socio-political conditions of the Abbasid Dynasty, and its influence on the economic development of various sectors. The research method in this study uses a historical approach and data analysis. The study results show that the good socio-political conditions of a nation and state have an important role in the economic development of the country and state. The results of this study show that very significant economic development oc

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Dewi, Santi Nirmala, Siti Sofiah Al-Adawiyah, Imam Tabroni, Elladdadi Mark, and Amina Intes. "Disintegration: Dynamics and Polemics of Umayyad and Abbasid Leadership." International Journal of Educational Narratives 1, no. 6 (2023): 282–96. http://dx.doi.org/10.55849/ijen.v1i6.341.

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Background. The Umayyad dynasty was the beginning of absolute monarchy in the Islamic concept of government. Muawiyah as the founder of the dynasty actually adopted from the two previous great empires of Byzatium and Persia. Purpose. The aim of the Umayyad rule was to develop science. At the end of the Umayyad rule, around the seventh century, there were a number of revolts throughout the country. Method. The writing of this article uses the manuscript review method, in this writing is the Disintegration of the Umayyad Dynasty and the Abbasid Dynasty in the Years 1000 - 1250 AD. the source use

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El-Hibri, Tayeb. "The Abbasids and the Relics of the Prophet." Journal of Abbasid Studies 4, no. 1 (2017): 62–96. http://dx.doi.org/10.1163/22142371-12340031.

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The study of the relics of the Prophet has not received sufficient analysis in modern scholarship. The origin of importance of certain personal objects of these relics, such as the mantle and the staff, has long been dated to the reign of Muʿāwiya and the first/seventh century in general. This article surveys attestations to key relics of the Prophet in historical, religious, and literary sources, and argues that the genesis of interest in prophetic relics was rooted in the early Abbasid period, and the Abbasid family’s search for tools that could enhance its political legitimacy and connectio

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Borroni, Massimiliano. "Samāǧa performances in third/ninth-century Abbasid courts." Bulletin of the School of Oriental and African Studies 82, no. 2 (2019): 289–302. http://dx.doi.org/10.1017/s0041977x19000351.

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AbstractLiterary sources from the Abbasid period record few descriptions of courtly masquerades and plays called samāǧa, which closely resemble sumozhe plays from eighth-century China. On the basis of these samāǧa descriptions, the present paper argues that it is possible to understand how samāǧa plays were carried out. Moreover, I argue that samāǧa performances were a Central Asian custom imported to the Abbasid court with the establishment of the Turkish corps, and that its disappearance after the caliphate of al-Muʿtaḍid signals a substantial shift in the nature of the Turkish presence in t

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Gordon, Matthew. "Unhappy Offspring? Concubines and Their Sons in Early Abbasid Society." International Journal of Middle East Studies 49, no. 1 (2017): 153–57. http://dx.doi.org/10.1017/s0020743816001215.

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Contemporary and later Arabic texts provide much evidence that wayward conduct by elite young adult males was a source of considerable stress in early Abbasid cities. This brief essay turns on a question: to what extent is such conduct to be attributed to concubinage? I treat two sample texts, each describing untoward activity on the part of well-placed adult sons and its impact on the Abbasid body politic. Neither text, however, speaks to concubinage. What follows, then, is an argument from circumstantial evidence. Concubinage seems a most likely source, and so can reasonably be connected to

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Mesut AĞIR, Abdullah. "Boga es-Sagir an Important Turk Commander of Abbasid Period." Journal of Turkish Studies Volume 7 Issue 3, no. 7 (2012): 13–20. http://dx.doi.org/10.7827/turkishstudies.3640.

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Alpaten, Ulil Albab Al aulia, Mahsun, and Ahmad Izzuddin. "The Role of Ancient Egyptian Civilization in the Islamic Astronomical Revolution of the Abbasid Era." AL - AFAQ : Jurnal Ilmu Falak dan Astronomi 6, no. 1 (2024): 95–109. https://doi.org/10.20414/afaq.v6i1.9493.

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This study investigates the important role of Ancient Egyptian civilization in the development of science during the Abbasid era. Through a literature review, this study outlines the history of Ancient Egypt and its contribution to falak, explains the Abbasid era as a historical context, and analyzes the development of falak during the Abbasid period. Research methodology includes methods of resource analysis, collection of data from various sources, and application of relevant analytical techniques. The results showed that Ancient Egyptian civilization had a major role in the development of A

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Hanne, Eric. "Women, Power, and the Eleventh and Twelfth Century Abbasid Court." Hawwa 3, no. 1 (2005): 80–110. http://dx.doi.org/10.1163/1569208053628519.

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AbstractThis paper focuses on the actions of a select number of elite women attached to the Abbasid court of the eleventh and twelfth centuries, addressing the differences not only in the actions of Abbasid and Saljùq women, but in the overall coverage by the medieval historians. Elite women of both households played key roles in the events surrounding the Abbasid bid to reenter the political arena as well as the ensuing chaos that followed. The question at the center of this work is how elite women were able to take advantage of the porous nature of the political arena. In the end, this study

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Zubani, Alessia. "Masters of Mechanics: Exploring the Science of Ingenious Devices in the Abbasid Empire." Journal of Abbasid Studies 11, no. 2 (2024): 125–70. https://doi.org/10.1163/22142371-00802026.

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Abstract This article explores the historical development of mechanical inventions during the Abbasid period, a time of significant scientific and technological advancements in the medieval Islamicate world. It focuses on works addressing mechanical devices prevalent in the Abbasid context, such as water clocks, drinking vessels, and musical automata. The study has three main objectives: first, to provide an analysis of the intellectual and scientific environment of the time, discussing both renowned and lesser-known scholars; second, to investigate the connections between scholars and transla

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Aulia, Ashrafah, and Firmansyah Firmansyah. "SEJARAH DAN PERKEMBANGAN SENI KALIGRAFI DALAM ISLAM." Shaf: Jurnal Sejarah, Pemikiran dan Tasawuf 1, no. 2 (2024): 13–21. http://dx.doi.org/10.59548/js.v1i2.120.

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Calligraphy is one of the art of painting with Arabic inscriptions in Islamic art. Calligraphy can also be said as knowledge and skills for every artist. From each carving, calligraphy has its own meaning in it. The application of the method in this study is a qualitative method and literature analysis. The data collection process in this study determines the art of literature related to the studies discussed, the data analysis in this study uses normative analysis. The results of this study state that the history of calligraphy has a special meaning both in writing and in meaning. The art of

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Lucy, Kamau, and Shamsiddinkhon Ahmedov. "THE ISLAMIC GOLDEN AGE." International Journal of Education, Social Science & Humanities. FARS Publishers 11, no. 1 (2023): 86–94. https://doi.org/10.5281/zenodo.7512751.

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This article discusses some key individuals who contributed to the rise of Islam's "Golden Age". This is a period of development of Islam that spans about five centuries, beginning with the reign of the Abbasid caliph Harun al-Rashid (c. 786-809). Although it ended with the fall of the Abbasid caliphate after the Mongol invasion and sack of Baghdad in 1258, some scholars extend the period of the Islamic Golden Age to cover a longer period. But during the Golden Age, a truly remarkable period in human history, the arts and humanities, the natural and social sciences, medicine, ast

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Soraya Abbasi Qedari. "Analysis of the Role and Duties of Iranian Ministers in the Early Abbasid Era." Journal of Information Systems Engineering and Management 10, no. 16s (2025): 424–33. https://doi.org/10.52783/jisem.v10i16s.2628.

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The Abbasid era, which began with the caliphate of Abu al-Abbas and ended with the caliphate of Wathiq, underwent a significant transformation between the years 132 and 232 AH. The ministerial system underwent a significant transformation. The role of Iranian ministers is important due to the service they rendered in establishing the Abbasid Caliphate, creating courts, and expanding and developing sciences. Following these measures, many government positions were assigned to them. Ministers were very influential in stabilizing and strengthening the caliphate. For this, specific and fixed dutie

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Robinson, Chase F. "Slavery in the Conquest Period." International Journal of Middle East Studies 49, no. 1 (2017): 158–63. http://dx.doi.org/10.1017/s0020743816001227.

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Abu ʿUbayda (d. 825) was amawlā(client) of Jewish descent who wrote prolifically about history, religion, and culture. As such, he exemplifies the well-known feature of early Islamic learning that is the Abbasid-eramawlāscholar. His grandfather was a freeborn convert, rather than the more common manumitted slave, and it happens that the grandfather's patron—his sponsor, as it were, for admission into Islamic society—was a slave trader named ʿUbayd Allah b. Maʿmar (d. ca. 665). And ʿUbayd Allah b. Maʿmar, on a conservative estimate, had purchased hundreds of slaves from ʿUmar b. al-Khattab, the

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Leal, Bea. "The Abbasid Mosaic Tradition and the Great Mosque of Damascus." Muqarnas Online 37, no. 1 (2020): 29–62. http://dx.doi.org/10.1163/22118993-00371p03.

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Abstract Glass wall mosaic is a major feature of early Islamic architecture, surviving above all in the Umayyad monuments of the Dome of the Rock and the Great Mosque of Damascus. These grand mosaics inspired periodic revivals from the eleventh century onwards. The centuries between the Umayyad commissions and the first of the documented revivals, however, have been seen as a period of decline for the craft; the Abbasid dynasty that defeated the Umayyads in 750 has not traditionally been associated with the medium. This article reexamines the question, looking at textual and material evidence

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ZIADEH, Nicola A. "External Trade of Bilad Al-Sham in the Early Abbasid Period." ARAM Periodical 8, no. 1 (1996): 189–99. http://dx.doi.org/10.2143/aram.8.1.2002193.

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Falah KASASSBEH, Hussein. "KUFAH'S JUDGES IN THE SECOND ABBASID PERIOD ( 232-334/846-945)." RIMAK International Journal of Humanities and Social Sciences 05, no. 02 (2023): 893–916. http://dx.doi.org/10.47832/2717-8293.22.51.

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Objectives: This study aims to know what the nature of Kufah’s judges, and the authority of appointing them in the second Abbasid period. It also aims to clarify their characteristics, qualifications, specializations, doctrines, ethnic origins, social backgrounds, and their relations with the Caliph and the various administrative bodies. Methodology: In Kufah, 18 judges were counted in a specific period of time, and by tracing their lives in the primary sources, their biographies were studied and the common points between them were explored to reach the results according to the historical rese

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Alqarni, Hussain Mohammed. "Naqāʾiḍ Poetry in the Post-Umayyad Era". Journal of Abbasid Studies 4, № 1 (2017): 97–121. http://dx.doi.org/10.1163/22142371-12340028.

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Naqāʾiḍ(biting refutations) are a type of lampoon in which two poets exchange satirical poems that make use of the same prosodic meter and rhyme. Although satire had already been a staple of Arabic poetry in the pre-Islamic era,naqāʾiḍwere further developed and enhanced as an art form in the Umayyad period thanks to three poets: Jarīr, al-Farazdaq and al-Akhṭal.A distinctive feature of earlynaqāʾiḍwas the centrality of tribalism as a key motivator of composition. This paper seeks to show thatnaqāʾiḍpoetry did not disappear, as some have suggested, nor did it become limited to the personal or s

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Hussain, Ashaq. "Scientific And Literary Progress During Medieval Period With Special Reference To Medicine (750-945)." Ar-Raniry, International Journal of Islamic Studies 2, no. 2 (2016): 1. http://dx.doi.org/10.20859/jar.v2i2.50.

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During the Abbasid period, Muslim culture and civilization was at its zenith. It was a period of economic prosperity and of great intellectual awakening. The Abbasid Caliphate provided the most congenial atmosphere for the advancement of learning and education. In fact, the reign of Mamun-ar-Rashid who has deservedly been called the 'Augustus of Arabs' formed the culmination of the intellectual achievements of the Muslims. He was followed by a brilliant succession of Caliphs who continued his work. Muslims gained access to the Greek medical knowledge of Hippocrates, Discords, and Galen through

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Al-Wahsh, Shaden Mohammed. "The Forces Opposed to Abu Al-Abbas the Slaughter and the Mechanism of Dealing with Them." Asian Culture and History 10, no. 2 (2018): 82. http://dx.doi.org/10.5539/ach.v10n2p82.

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The Abbasid Call has declared its victory and the end of the Umayyad state and the beginning of the era of a new state, the Abbasid state. Abu Abbas, the first of the Abbasid caliphs, bore the burden of leadership over Ibrahim the imam, as well as the obstacles to its establishment and the various reactions that were issued in word and deed.However, leaders in history differ in their response to attitudes from one leader to another, the presence of the opposition forces in the Abbasid state showed the caliphs mechanism of dealing with the various positions and the extent of their knack and int

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