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Journal articles on the topic 'Abbasids'
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1
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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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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Omer, Spahic. "The Effect of the Abbasids’ Political Disintegration on the Architectural Development of the Prophet’s Mosque." Al-Jami'ah: Journal of Islamic Studies 54, no. 1 (June 25, 2016): 175. http://dx.doi.org/10.14421/ajis.2016.541.175-202.
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This article discusses the contributions of the Abbasid caliphs to the architectural development of the Prophet’s Mosque in Madinah. Those contributions began almost as early as the Abbasid caliphal government had officially emerged as the successor to the Umayyads, and ended with a major rebuilding and renovation work in 887 AH/1482 CE, about 35 years before the ultimate dissolution of the Abbasid regime. The last work was executed by the Mamluk rulers as the Abbasid proxies. The paper focuses on discussing the consequences and implications of a political disintegration during the Abbasid era for the architectural development and serviceability of the mosque. The article concludes that the Abbasid contributions to the architectural development of the Mosque were rather inadequate. The blame is to be attributed partly to the Abbasids themselves and partly to the prevalent circumstances in the state that eventually incapacitated the Abbasid government from performing its entrusted duties and responsibilities. However, even for the creation and fostering of the latter, it was again the Abbasids who more than anybody else are to be held accountable.[Artikel ini membahas peran para khalifah Abbasiyah dalam pengembangan arsitektur Masjid Nabawi di Madinah. Kontribusi mereka dimulai sejak awal pemerintahan Abbasiyah muncul sebagai penerus Umayyah dan berakhir dengan renovasi besar pada 887 H/1482 M, sekitar tiga dasawarsa menjelang berakhirnya pemerintahan Abbasiyah di Mesir. Pekerjaan terakhir dilakukan oleh penguasa Mamluk sebagai wakil Dinasti Abbasiyah. Fokus makalah ini adalah konsekuensi dan implikasi dari disintegrasi politik selama era Abbasiyah terhadap pengembangan arsitektur dan fumgsi Masjid Nabawi. Artikel ini menyimpulkan bahwa kontribusi Dinasti Abbasiyah untuk pengembangan arsitektur Masjid Nabawi kurang memadai, sebagai cerminan ketidakmampuan para khalifah Abbasiyah menjalankan peran, fungsi, dan tanggung jawabnya. Bahkan sebenarnya dalam renovasi yang terakhir pun, orang lain yang bertanggung jawab.]
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Yari, Siavash. "Khwārazmshāhids Policy against Caliph Al-Nāsser Strategy to Regain Political Power of the Caliphate and Its Consequences in Irān." Journal of Islamic Thought and Civilization 12, no. 1 (June 7, 2022): 176–85. http://dx.doi.org/10.32350/jitc.121.09.
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With the establishment of the Caliphate foundation, Iranians disappointed with accessing their own political aims through cooperating with the Caliphate, gradually started to reconstruct their kingdom regime and began a competition that somehow had a tough hostility towards Abbasids. In such a situation, the Abbasids, especially the Caliph al-Nasser, followed the process of recovering the Caliphate political hegemony, while and the Khwarizmi’s, in parallel, were planning a rigid dominance on Islamic world’s eastern regions including Baghdad, the capital of the Caliphate, to restrict its power in religious affairs. But after several battles between the armies of both sides, Sultan Muhammad Khwārazmshāh failed finally. This article attempts to recognize and analyze the motives and causes of the contrast that existed between these two power centers and their subsequent political and military consequences.
Keywords: Abbasid Caliphate, Al-Nāsser Ledin-Allah, Khwārazmshāh, Sultān Muhammad, the Ismāilia.
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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 inscriptions in the early Abbasid period, and what the new Abbasid-era inscriptions have to tell us about the Abbasids’ claims to authority in the decades immediately following their seizure of power.
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شوکت, ئامانج, and شوان مستەفا. "The role of women in the conflict between the opposition factions and the Abbasid authority (132-232 AH)." Journal for Political and Security Studies 6, no. 1 (June 30, 2023): 155–76. http://dx.doi.org/10.31271/jopss.10075.
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During the Abbasid reign, compared to the previous eras, women had more freedom and came forward in many fields. As a result of that, they were able to play their roles politically. One of the movements which were in strong conflict with Abbasid authority was the Kharijites movement. On both eastern and western Islamic sides, women carried out their activities publicly and secretly and supported the movement considerably. Due to their easy comings and goings and lack of censuring on them, they had the task of transferring political and military messages. The Alawites, as an opposition movement of the Abbasid authority, since the beginning of the establishment of the state stood against the authority and considered themselves worthy of the Caliphate. In this arena, Alawite women had a remarkable role in politics and in delivering political messages among Alawite leaders, and consequently, they encountered imprisonment and violence. Another opponent group of the Abbasids was the Barmakids. Although they were initially supporters of the Abbasid authority and held high positions, eventually, due to a lot of interference and some wrong steps, for instance; secret marriages with girls in the Abbasid family, their relations deteriorated, and this is known as the disaster of the Barmakids fall. Regarding the Zandiqs, after their leader’smurder, some Zandiqi women were threatened by the Abbasids, and even the sources have talked about how some relatives of Zandiq leaders died as a result of their intimidation. Another prominent role of women in the conflicts between the authorities and the opposition was the action of spying by women. Even during the reign of Caliph Al-Ma'mun, about 1,700 old women were used for being aware of people’s conditions. Despite that, women were sent, in the guise of business people, employers, and doctors, to areas where opposition parties had hegemony to be aware of the movements and activities of the Abbasid opposition movements.
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HASSAN, Moayad Ibrahim Mohamed. "PUBLIC BANQUET IN THE ABBASID ERA." Rimak International Journal of Humanities and Social Sciences 4, no. 1 (January 1, 2022): 28–40. http://dx.doi.org/10.47832/2717-8293.15.3.
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Some unfortunate brothers were baptized to feasts and banquets for the public, and during season times Historical sources ndicate that the cults of the Abbasid Caliphs, including the Abbasid aliphate Al-Mahdi, the Mamoun and the Mu 'taad, ranged between six thousand and a thousand dinars a day, while the expenses of the Al-Mutakil kitchen amounted to one thousand dirhams, which is a fairly large budget. He was also known to identify the Abbasids with public and rivate tables, including the Caliph al-Mansur Al-Rasheed al-Mamoun with a stature favourable to the general public in addition to the state of development that Arab and Islamic society witnessed during the Arab era, in terms of the literature of the gourmet and the pious tools related to the Arab cuisine Result for Tth. Key words: Public Banab, Abbasid Era.
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Tor, D. G. "The Parting of Ways between ʿAlid Shiʿism and Abbasid Shiʿism: An Analysis of the Missives between the Caliph al-Manṣūr and Muḥammad al-Nafs al-Zakiyya." Journal of Abbasid Studies 6, no. 2 (November 28, 2019): 209–27. http://dx.doi.org/10.1163/22142371-12340049.
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Abstract The Abbasid Revolution rode to power on a religious ideology based upon ʿAlī’s legitimacy and the Abbasid Muḥammad b. ʿAlī’s supposed appointment as imam by ʿAlī’s grandson Abū Hāshim. In the wake of the Revolution, however, the differences between the Hāshimiyya and purely ʿAlid branches of the proto-Shiʿa came to a head. This article demonstrates that the pivotal theological turning point occurred in the year 145/762, as a result of the revolt of the Ḥasanid Muḥammad al-Nafs al-Zakiyya. The article’s close reading of the arguments adduced in the purported correspondence between the two sides, preserved uniquely in al-Ṭabarī’s chronicle, reveals why in the wake of this revolt the Abbasids ultimately found the legitimating theology of their original daʿwa to be untenable.
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OUZDI, Farida. "NATURAL FACTORS AFFECTING ECO-ARCHITECTURE (DADES OASIS MODEL)." RIMAK International Journal of Humanities and Social Sciences 04, no. 01 (January 1, 2022): 90–105. http://dx.doi.org/10.47832/2717-8293.15.7.
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Some unfortunate brothers were baptized to feasts and banquets for the public, and during season times Historical sources ndicate that the cults of the Abbasid Caliphs, including the Abbasid aliphate Al-Mahdi, the Mamoun and the Mu 'taad, ranged between six thousand and a thousand dinars a day, while the expenses of the Al-Mutakil kitchen amounted to one thousand dirhams, which is a fairly large budget. He was also known to identify the Abbasids with public and rivate tables, including the Caliph al-Mansur Al-Rasheed al-Mamoun with a stature favourable to the general public in addition to the state of development that Arab and Islamic society witnessed during the Arab era, in terms of the literature of the gourmet and the pious tools related to the Arab cuisine Result for Tth.
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Al-Badayneh, Khaled. "Rhythmic Composition and literary features in Abi_ Ya,qub Al- Khuraymi’s poem in lamenting Baghdad." International Journal of Applied Linguistics and English Literature 10, no. 1 (January 31, 2021): 42. http://dx.doi.org/10.7575/aiac.ijalel.v.10n.1p.42.
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This research paper examines the rhythmic composition of a long poem written by the Abbasids poet (Abi_ Ya,qub Al- Khuraymi) in which he laments over the city of Baghdad after the destruction and devastation that have befallen it, as a result of the conflict between al-Ameen and al- Mamoun, the sons of the Abbasid Caliph Haroun al-Rashid. The poet was keen to exploit the components of the rhythm internally and externally to construct the poem to build psychological reactions. To attain this goal, the poem has its own internal and external rhythm, parallelism, poetic inlay rhyme, and narrative style.
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De Smet, Daniel. "L’auteur des Rasāʾil Ikhwān al-Ṣafāʾ selon les sources ismaéliennes ṭayyibites." Shii Studies Review 1, no. 1-2 (March 29, 2017): 151–66. http://dx.doi.org/10.1163/24682470-12340005.
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L’identité des auteurs desRasāʾil Ikhwān al-Ṣafāʾet leur affiliation à l’ismaélisme demeurent un sujet controversé dans la recherche moderne. Les ismaéliens de tradition ṭayyibite attribuent lesÉpîtres, y compris laRisāla al-Jāmiʿa, à « la personne éminente » (al-shakhṣ al-fāḍil), qui ne serait autre que « Aḥmad », un des mystérieux imams cachés entre le 7eimam Muḥammad b. Ismāʿīl et le premier calife fatimide ʿAbd Allāh al-Mahdī. Aḥmad aurait entrepris la composition desÉpîtres, censées contenir la « vraie » philosophie telle qu’elle fut enseignée par les imams, pour contrecarrer le projet du calife abbasside al-Maʾmūn. Celui-ci est accusé de vouloir ruiner l’islam en faisant traduire en arabe des ouvrages écrits par des auteurs païens hostiles aux prophètes et aux imams. LesRasāʾil Ikhwān al-Ṣafāʾferaient ainsi contrepoids au mouvement de traduction gréco-arabe patronné par les Abbassides à Bagdad. Dans ma contribution, j’essaie de retracer la genèse de cette théorie en examinant les sources ismaéliennes, ṭayyibites en particulier.The identity of the authors of theRasāʾil Ikhwān al-Ṣafāʾand their relation with the Ismaʿili movement still are highly controversial issues. The Ṭayyibī Ismaʿilis ascribe theRasāʾil, along with theRisāla al-Jāmiʿa, to « the eminent person » (al-shakhṣ al-fāḍil), often identified with « Aḥmad », one of the mysterious hidden imams between the seventh imam Muḥammad b. Ismāʿīl and the first Fatimid caliph ʿAbd Allāh al-Mahdī. This Aḥmad is supposed to have composed theEpistles, containing the « true » philosophy as it was taught by the imams, in order to neutralize the impious project of the Abbasid caliph al-Maʾmūn, suspected to have commissioned Arabic translations of pagan Greek books, with the sole aim of undermining Islam. TheRasāʾil Ikhwān al-Ṣafāʾare thus presented as a counterpart to the Greco-Arabic translation movement patronized by the Abbasids in Bagdad. In the present paper I examine the formation of this theory, based on Ismaʿili sources belonging mainly to the Ṭayyibī tradition.
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Mdallel, Sabeur. "Financial power and the thirst for knowledge: the first Arabic translation movement (8th to 10th centuries)." Translation Matters 4, no. 2 (2022): 23–36. http://dx.doi.org/10.21747/21844585/tm4_2a2.
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The first Arabic translation movement was the largest translation effort ever in terms of scope and involvement of public and private institutions. According to ancient sources, the Abbasid era saw unparalleled translator remuneration, even by modern standards. The Banū Mūsa brothers paid an in-house translator 500 dīnārs a month (equivalent to 132,000 USD in today’s terms), while al-Ma'mūn, the seventh Caliph of the Abbasids, paid the weight of the book in gold. The purpose of this article is to explore the factors that were conducive to such a massive translation enterprise, including the motivations of the various patrons and sponsors, and the material underpinnings of the endeavour.
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Haris, Munawir. "Situasi Politik Pemerintahan Dinasti Umayyah dan Abbasiyah." TASAMUH: Jurnal Studi Islam 10, no. 2 (September 3, 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 descendants (including Hasan bin Ali). This paper aims to discuss some of the political situation that developed when the Umayyads (661-750) and the Abbasids (750- 1258). In Mu’awiyah bin Abi Sufyan's time there was a change of the political system from the khulafaur Rashidin into a system of al-Mulk (heredity monarchy) characterized by the appointment of his son, Yazin bin Mu'awiyah. This system adopted from the Persian and Byzantine kingdoms. However, maintaining the term caliph of Islam. Mu'awiyah also used Diwan and Sheikh to run the government, with the mechanism of Shura for consultative functions. After 150 years the Umayyads, the power was changed over by Abu al-Abbas Abdullah and marked the rising of the Abbasid in 750. In the Abbasid period the political and religious issues can’t be separated, which earlier in the Umayyad period were separated. The propaganda that the caliph is the representative of the people in carrying out God's command is valid until the Judgment Day. More explicitly, the term al-Imam (which also means the leader of prayer) is the leader in political affairs. In addition, the implementation of Islamic Shari'a is also more highlighted in governing the government and legitimating the power of the caliph. In general, the political style of the Abbasids is more Persian than the more Arab Umayyads
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Haris, Munawir. "SITUASI POLITIK PEMERINTAHAN DINASTI UMAYYAH DAN ABBASIYAH." Tasamuh: Jurnal Studi Islam 10, no. 2 (November 7, 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 descendants (including Hasan bin Ali). This paper aims to discuss some of the political situation that developed when the Umayyads (661-750) and the Abbasids (750- 1258). In Mu’awiyah bin Abi Sufyan's time there was a change of the political system from the khulafaur Rashidin into a system of al-Mulk (heredity monarchy) characterized by the appointment of his son, Yazin bin Mu'awiyah. This system adopted from the Persian and Byzantine kingdoms. However, maintaining the term caliph of Islam. Mu'awiyah also used Diwan and Sheikh to run the government, with the mechanism of Shura for consultative functions. After 150 years the Umayyads, the power was changed over by Abu al-Abbas Abdullah and marked the rising of the Abbasid in 750. In the Abbasid period the political and religious issues can’t be separated, which earlier in the Umayyad period were separated. The propaganda that the caliph is the representative of the people in carrying out God's command is valid until the Judgment Day. More explicitly, the term al-Imam (which also means the leader of prayer) is the leader in political affairs. In addition, the implementation of Islamic Shari'a is also more highlighted in governing the government and legitimating the power of the caliph. In general, the political style of the Abbasids is more Persian than the more Arab Umayyads.
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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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Abduzhemilev, Refat R. ""The summary of the Crimea`s history" from its origins, under the Abbasids, to Mengli Geray (870/1465). Part 2." Crimean Historical Review, no. 2 (October 28, 2021): 199–210. http://dx.doi.org/10.22378/kio.2021.2.199-210.
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Recently, a new source on the history of Crimean Khanate and the Golden Horde has received open access for the scientific world. The digitized manuscript is dated 1701 and has the title “Résumé de l’histoire de Crimée” des origines, sous les Abbassides, à Mengli Giray (870/1465) (“The summary of the Crimea’s history” from its origins, under the Abbasids, to Mengli Geray, 870/1465). The location of the manuscript is the University Library of Languages and Civilizations (Bibliothèque universitaire des langues et civilizations). The source is presented in the collection of the Ottoman Turkish manuscripts (Fonds de manuscrits turcs ottomans) under the code MS.TURC.110g.
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Abduzhemilev, Refat R. "The summary of the Crimea`s history from its origins, under the Abbasids, to Mengli Geray (870/1465). Part 1." Crimean Historical Review, no. 1 (June 2021): 220–27. http://dx.doi.org/10.22378/kio.2021.1.220-227.
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Recently, a new source on the history of Crimean Khanate and the Golden Horde has received open access for the scientific world. The digitized manuscript is dated 1701 and has the title “Résumé de l’histoire de Crimée” des origines, sous les Abbassides, à Mengli Giray (870/1465) (“The summary of the Crimea’s history” from its origins, under the Abbasids, to Mengli Geray, 870/1465). The location of the manuscript is the University Library of Languages and Civilizations (Bibliothèque universitaire des langues et civilizations). The source is presented in the collection of the Ottoman Turkish manuscripts (Fonds de manuscrits turcs ottomans) under the code MS.TURC.110g.
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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 (August 2, 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 their causes. He was also involved in covering the official positions and those who assumed them, listing the governors of the regions, exhibiting the Abbasid family disputes including the internal commotions, riots among soldiers, as well as architecture and urban planning in the city of Baghdad. The paper also reveals the significance of Isaac ibn Sulaiman Al-Hashemi and his book among historians until the mid of the 4th A.H/ 10th A.D century as he kept a record of the Abbasids' stories of the events since the start of the Abbasid era till the rule of the Caliph Al- Mamun hence assuming this prominent role among historians as a primary source for the first period of Abbasid history.
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Nasution, Abdul Ghani Jamora, Irma Sari Harahap, Mutika Amalia Amini Hutajulu, and Suci Amalia. "Persepsi Menganut Islam dan Kebudayaan dalam Kajian Sejarah Peradaban Islam." Al-DYAS 2, no. 1 (February 1, 2023): 1–12. http://dx.doi.org/10.58578/aldyas.v2i1.816.
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This paper discusses about Islam and culture. Islam basically has two terms i.e. religious and cultural. There is no distinguishing gap between “religion of Islam” and “Islamic culture”. In the scientific perspective, the two can be differentiated, but in view of Islam itself it cannot be separated. Both form integration. The integration is so tight. Therefore, it is often difficult to distinguish whether the religion or culture; for example, marriage, divorce, reconciliation and inheritance. In the perspective of culture, it makes matters of culture; yet, their provision comes from God. History has been a witness to the great building of Islamic civilization pioneered by the Prophet (s), until it continued during the time of Khulafaurasyidin, Umayyad Caliphate and Abbasids. This research aimed to see a portrait of Islamic civilization from the Prophet (s) to the Abbasids, especially in the study of the heritage of values and concepts that mark the majesty of that civilization and the opportunity of Indonesia as a unity of the nation and the state in modeling, following and implementing the values and concepts of Islamic civilization in order to build its civilization in the future. This research used a qualitative approach with library research type and content analysis technique. In addition, historical approaches are applied for the deepening of study. The results showed that the heritage of Islamic civilization in the time of the Prophet(s), Khulafaurasyidin, Umayyad and Abbasid Caliphate that brought religious values and concepts (tawhid), socio-cultural, legal, political, and science had a great opportunity to bring Indonesia to a great civilization. Since long ago, there hasbeen cultural acculturation between Islamic teachings and Sharia with Indonesian culture, not exception to aspects of language, customs, traditions, and legal systems (legislation) in various ethnic groups in the archipelago (Nusantara). Therefore, in order to become a superior nation and have a high civilization in leading the world, both in the fields of religion, social, cultural, legal, political and also science, the future construction of Indonesia should take lessons from the legacy of Islamic civilization in the time of the Prophet(s), Khulafaurasyidin, Umayyad and Abbasids Caliphate.
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YAMAMOTO, Keiji. "Historical Astrology in the Early 'Abbasids." Bulletin of the Society for Near Eastern Studies in Japan 44, no. 2 (2001): 135–47. http://dx.doi.org/10.5356/jorient.44.2_135.
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A.Irma Putri Meilina Manullang, Nurul Meilinda, Fahri Rahmadsyah, and Zulham Zulham. "Penerapan Habits Membaca Sebagai Rekontruksi Historical Peradaban Islam di Era Modern." Jurnal Sosial Humaniora dan Pendidikan 3, no. 1 (December 31, 2023): 54–66. http://dx.doi.org/10.55606/inovasi.v3i1.2581.
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This article will discuss the application of reading results. Reading is the process of reviewing history to provide lessons for future developments. The aim of this research is to analyze the guidelines or systems used by the Abbasids which were able to make the Bani reach the golden peak. The method used in this research is a literature study which examines several articles and collects points related to the discussion. The results of this research are that the Abbasids used the Koran as a guide to guide their reign.
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Zakharia, Katia. "Les amours de Yazīd II b. Abd al-Malik et de Habāba Roman courtois, « fait divers » umayyade et propagande abbasside." Arabica 58, no. 3 (2011): 300–335. http://dx.doi.org/10.1163/157005810x530906.
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Abstract<p>In most of the Abbassid sources, Yazīd II b. Abd al-Malik’s image is both that of a bad caliph, dedicating his time to illicit pleasures rather than to his duties, and that of a weeping lover, devastated by the sudden death of Habāba, his favourite <em>qayna</em>. This article traces so far as possible the twists and turns of these two discourses, the different phases of their development and the way they eventually precipitated into a legendary narrative subjected to the denigration by the Abbasids of their Umayyad predecessors. By doing so, it intermittently brings to light some fragments of a plausible reality and presents them with the mandatory reservations.</p>
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Koraev, T. K., and Yan Minjia. "A Sogdian Clan in Power at the Caliphate Caucasian Frontier: The Sajids. I. Abu ‘Ubayd Allah Muhammad (870<sup>s</sup> – 890<sup>s</sup>). Part 1." Orientalistica 6, no. 2 (September 6, 2023): 193–207. http://dx.doi.org/10.31696/2618-7043-2023-6-2-193-207.
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The article analyses the main stages in the career of an inϐluential family having sprung from Central Asian soil in the service of the Caliphate during the 9th – 10th centuries. The Sajids whose origins go back into the milieu of petty Transoxanian (Sogdian & Ferganian) aristocracy in the ϐirst age of Islam rose in the entourage of the powerful generals under the early Abbasids and gave three generations of masterful administrators and military chiefs who left an imprint in the historical memories of both the Muslim & the Christian contemporaries due to their functioning as governors (wulat) representing (often in a mostly formal way) the interests of Baghdad in South Eastern Caucasia and North Western Iran. Their destinies reϐlect the contradictory features in the formation, evolution and degradation of the provincial elite characteristic for the decades of Abbasid decline (860s – 940s).
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آل صافي, ناجح. "Nasir al-Din al-Tusi and the fall of Baghdad in the hands of the Mongols in the year (656 AH / 1258 AD) a historical and analytical vision." Kufa Journal of Arts 1, no. 19 (September 29, 2014): 325–42. http://dx.doi.org/10.36317/kaj/2014/v1.i19.6412.
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In the year 132 AH, the Abbasid state was declared in Kufa, and the Abbasids considered the success of the revolution and the emergence of the state ((our inheritance from our Prophet)) and their first step was to get rid of Persian influence, so they removed Abu Salama Al-Khalal from the ministry, and killed him, as they killed Abu Muslim Khorasani, which cleared the way for influence Al-Turki, who was encouraged and supported by Al-Mu'tasim, especially after the construction of Samarra, and the overthrow of the Arabs from the Diwan al-Jund. Weakness began to spread in the entity of the state and increased after the Buyids entered Baghdad, where they dominated everything, even the insignia of the caliphate, and their rule continued from the year 334 AH to the year 447 AH, and the state and the nation were
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Koraev, T. K., and Ya Minjia. "A Sogdian clan in power at the Chaliphate’s Caucasian frontier: The Sajids. II — Abu-l-Qasim Yusuf (900s — 920s)." Orientalistica 6, no. 3-4 (November 19, 2023): 493–508. http://dx.doi.org/10.31696/2618-7043-2023-6-3-4-493-508.
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The article analyses the main stages in the career of an influential family having sprung from Central Asian soil in the service of the Caliphate during the 9th– 10th centuries. The Sajids whose origins go back into the milieu of petty Transoxanian (Sogdian & Ferganian) aristocracy in the first age of Islam rose in the entourage of the powerful generals under the early Abbasids and gave three generations of masterful administrators and military chiefs who left an imprint in the historical memories of both the Muslim & the Christian contemporaries due to their functioning as governors (wulat) representing (often in a mostly formal way) the interests of Baghdad in South Eastern Caucasia and North Western Iran. Their destinies reflect the contradictory features in the formation, evolution and degradation of the provincial elite characteristic for the decades of Abbasid decline (860s–940s).
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DEMİR, Murat. "ABBASIDS ERA TRANSLATION ACTIVITIES AND BEYTÜ'L-HİKME." Social Sciences Studies Journal 4, no. 22 (January 1, 2018): 3945–50. http://dx.doi.org/10.26449/sssj.840.
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Tayeb El-Hibri. "ʿUmar b. al-Khaṭṭāb and the Abbasids." Journal of the American Oriental Society 136, no. 4 (2016): 763. http://dx.doi.org/10.7817/jameroriesoci.136.4.0763.
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Gilliot, Claude, and Muhammad Qasim Zaman. "Religion and Politics under the Early 'Abbasids." Studia Islamica, no. 90 (2000): 188. http://dx.doi.org/10.2307/1596177.
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Tillier, Mathieu. "Women before the Qādī under the Abbasids." Islamic Law and Society 16, no. 3-4 (2009): 280–301. http://dx.doi.org/10.1163/092893809x12529358595648.
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AbstractIn this article, I examine the appearance of Muslim women before the judge during the Abbasid period (132-334/750-945), both in theory and practice. The cases involving women found in law books suggest that they came freely to the court, especially for familial or marital purposes, and that the judges employed some women as court auxiliaries. However, a comparison of judicial manuals and the biographical literature shows that a woman's appearance before the judge could create a social disturbance and that not all women were allowed to appear in court. I argue that the social distinction between those who could leave their houses—and thus come before the judge—and those who could not correlated with the social hierarchy.
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Setyorini, Fitri Sari. "INDUSTRI KERTAS MASA ABBASIYAH DAN PERANANNYA PADA KEMAJUAN PERADABAN ISLAM." Tsaqofah dan Tarikh: Jurnal Kebudayaan dan Sejarah Islam 7, no. 1 (June 30, 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 development of government, thought and intellectual development of the Abbasids. This paper focuses on the history and development of the paper industry in the Abbasid era. Paper in this period was a solution to the limitations of expensive and limited media such as papyrus and parchment. The development of the paper industry in some parts of the Islamic world has helped in the preservation of historical records both in the aspect of government and in the development of science. The historical approach and method as well as literature study used in this study prioritized sources related to the research topic based on the stages of historical research which included heuristics, levers, analysis and historiography.Keywords: Abbasid, paper, Baghdad, science.
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Minjia, Yan. "Abbasid and Samanid military institutions as historical background for the Ghaznawids." RUDN Journal of World History 12, no. 3 (December 15, 2020): 250–60. http://dx.doi.org/10.22363/2312-8127-2020-12-3-250-260.
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Brilliant military achievements and fierce struggle between the sovereigns and his troops were characteristic of the Ghaznawid kingdom, the first Turkic dynasty in the history of Iran, while explanation of such paradox demands analysis of historical background for the Turkic rule. In view that one of the most important reasons for the decline of the Abbasids and the Samanids was the Turkic slaves arbitrary interference in the politics, the Abbasid and Samanid military institutions are researched in parallel. Scrutinize of narrative historical texts shows that the organization of armed forces under the two dynasties not only set an example for the Ghaznawids, but also prepared conditions for the Turkic ghulams rise to power, since originally the rulers of the two dynasties were forced to recruit them as reliance for the reign, while they were deprived of sovereignty with the strengthening of Turkic soldiers influence. Therefore, the Ghaznawids, maintaining the priority of the Turkiс component in the army, took precautions against the Turkic soldiers and generals.
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Myrne, Pernilla. "Of Ladies and Lesbians and Books on Women from the Third/Ninth and Fourth/Tenth Centuries." Journal of Abbasid Studies 4, no. 2 (November 22, 2017): 187–210. http://dx.doi.org/10.1163/22142371-12340033.
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AbstractInformation about women in Abbasid society — and especially the subgroups ofmutaẓarrifāt, ladies, andsaḥḥaqāt, lesbians — is gathered from two extant sources that explicitly deal with the subject:al-Muwashshā, “The Painted Cloth,” by al-Washshāʾ (d. 325/936-7) andJawāmiʿ al-ladhdha, composed some fifty years later by ʿAlī b. Naṣr al-Kātib. TheJawāmiʿ al-ladhdhais an erotic compendium that relies heavily on earlier sources,al-Muwashshāincluded; however, most of the works cited are lost. A survey of book-titles from the same period indicates that a good many books about women were written at the time. Representations of ladies and lesbians as they appear from the two sources and surveyed lists of book-titles suggest a complex picture of the lady-lesbian that changed over time. That some of the books dealing with the subject were still available some six-hundred years later shows that the erotic lore of the Abbasids continued to arouse interest for centuries.
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Bonner, Michael, Masʿudi, Paul Lunde, Caroline Stone, and Masudi. "The Meadows of Gold: The Abbasids, by Masʿudi." Journal of the American Oriental Society 111, no. 4 (October 1991): 786. http://dx.doi.org/10.2307/603409.
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El-Hibri, Tayeb. "The Abbasids and the Relics of the Prophet." Journal of Abbasid Studies 4, no. 1 (June 15, 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 connection to the religious authority of the Prophet. The growth of Abbasid palace culture during the Samarra period further strengthened the use of certain relics as insignia of power and as objects of public attention. During the same early Abbasid periodḥadīthcollections showed an ambivalent attitude to discussing these objects. Whileḥadīthtexts preserved mention of certain prophetic belongings, a growing Sunnism after theMiḥnabecame wary of endowing these objects with a mystique that could overlap with Shiʿi ideas on the higher authority of imams from the family of the Prophet.
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Lahmi, Ahmad, and Yulia Ermawita. "ANALYSIS OF ISLAMIC EDUCATION IN THE ERA OF KHULAFA AR-RASHIDIN AND ABBASID DINASTY." JURNAL ISLAMIKA 5, no. 1 (July 3, 2022): 9–23. http://dx.doi.org/10.37859/jsi.v5i1.3245.
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This study aims and analyze the education of the Khulafa ar-Rashidin and Abbasid eras. The method of this type of research is library research, where the researcher tries to collect data that has a relationship with the theme being discussed. The data is obtained from various documents such as; books, papers, journals, and articles related to education in the era of the khulafa ar-Rashidin and the Abbasids. Then, the researcher is the research instrument itself where the work of determining research, selecting data sources, collecting data, assessing data quality, analyzing data, elaborating, and the conclusions of the findings are carried out by the researcher. The collected data were analyzed critically and synthesized which then presented the results of the study that answered the objectives of this research. Then, the results of this study found three main things, namely: first, educational materials in the era of Khulafa ar-Rashidin included reading and writing, grammar, hadith, sya'ir, nahwu, sharaf, basic mathematics, stories, swimming, archery, and riding, memorizing Qur'an and examines the basics of Islam, namely monotheism education, prayer, etiquette in the family and society, personality and defense, and security. This material is given in general because there is no educational level. Meanwhile, in the Abbasid era, educational materials included compulsory and optional subjects. Compulsory lessons such as the Qur'an, prayer, nahwu, sharaf, Arabic, and reading and writing. Optional materials such as arithmetic, nahwu, sharaf, Arabic, poetry, and history of the Arabic. Second, the educational methods of the Khulafa ar-Rashidin era were lectures, memorization, exercises, and discussions. While the methods of Islamic education in the Abbasid era were oral, written, memorization, discussion, and discovery or research methods. Third, the education system of the Khulafa ar-Rashidin era, namely the halaqah and Abbasid systems, namely the halaqah and classical systems or formal and non-formal systems.
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Daniel, Elton L., Roberto Marín-Guzmán, Moshe Sharon, Mohsen Zakeri, and Roberto Marin-Guzman. "Arabs, Persians, and the Advent of the Abbasids Reconsidered." Journal of the American Oriental Society 117, no. 3 (July 1997): 542. http://dx.doi.org/10.2307/605252.
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Shboul, Ahmad. "The Meadows of gold: the Abbasids (review)." Parergon 8, no. 2 (1990): 159–60. http://dx.doi.org/10.1353/pgn.1990.0008.
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Mofidi, Sabah. "STUDYING THE IMPACT OF RELIGIO-POLITICAL CONFRONTATIONS OF ISLAMIC EMPIRES IN KURDISTAN: FROM THE BEGINNING UNTIL THE END OF THE ISLAMIC CALIPHATE." Indonesian Journal of Islamic History and Culture 2, no. 1 (May 30, 2021): 1–49. http://dx.doi.org/10.22373/ijihc.v2i1.830.
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This article seeks to address the problem of historiography and perspective in Middle East studies concerning dominated ethno-nations, especially the Kurds, while examining the religio-political confrontations between the Islamic empires and their significant socio-political consequences in Kurdistan through a historical study (primarily) based on secondary sources. With the dominance of the early Islamic Caliphate from the 7th century, the political powers of the Kurds’ ancestors were removed and the non-Muslim population severely declined. From the middle of the Abbasid Caliphate period (750-1258) Kurdish governments grew again. After the Abbasids, various Islamic sects gained power and Kurdistan gradually becoming the battlefield of various political powers. With the emergence of two empires, the Sunni Ottoman and Shiite Safavid (and its successors) in the 16th century, the internal conflicts in the Islamic world culminated and lasted until the early 20th century. Between the 7th and the early 20th century religio-political confrontations converging in Kurdistan have severely affected the land’s socio-political situation. This article examines how the Islamic empires used religion politically as a means to fight each other, as well as engage with the Kurdish revolts.
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Zaman, Muhammad Qasim. "A RESPONSE TO SALEH SAID AGHA'S REVIEW OF RELIGION AND POLITICS UNDER THE EARLY⊂ABBASIDS: THE EMERGENCE OF THE PROTO-SUNNI ELITE (LEIDEN: E. J. BRILL, 1997), BY MUHAMMAD QASIM ZAMAN, IJMES 31 (1999): 127–28." International Journal of Middle East Studies 32, no. 4 (November 2000): 591–92. http://dx.doi.org/10.1017/s0020743800002944.
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In his review of my book Religion and Politics under the Early⊂Abbasids, Saleh Said Agha seriously misunderstands several of my arguments, then sets out to refute his versions of these arguments. The constraints of space do not permit me to take note of all his criticisms and misconstructions, though I should like to mention and clarify a few of them.
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Abd AL BARY, Fatn. "THE CITY OF SAMARRA UNDER THE ABBASID STATE, A BRIGHT HISTORY AND IMMORTAL RELICS." RIMAK International Journal of Humanities and Social Sciences 03, no. 08 (November 1, 2021): 164–80. http://dx.doi.org/10.47832/2717-8293.8-3.13.
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My research was marked (The city of Samarra under the Abbasid state, a bright history and immortal relics). The city of Samarra is considered one of the archaeological historical sites in Iraq. This city - with the testimony of ancient and modern sources, and the immortality of a number of its lofty monuments - played a dangerous role in the political and urban fields - throughout the era that I stayed there as the capital of the Abbasid state. Eight of the Abbasid caliphs settled in it, and its mother was scholars and writers. Every craftsman and artist differed in it, and it became - rightly - the first Abbasid city in various aspects of life. Which prompted me to choose this topic and write about it, because of my feeling and my feeling that this city has neglected its right, and has not prepared for it what it should have of study and investigation. I specify my studies either in the history of the city or its antiquities, but after reading it became clear to me that history is the immortalized antiquities, so this topic stopped me to research it. The basic structure of this research consisted of two sections preceded by an introduction and a preface and followed by a conclusion. The first topic came under the title (Samarra in the shadow of the Abbasid state), this research dealt with Samarra in the shadow of the Abbasid caliphs, showing the role of each caliph in this city. Part of its ruins are still tilted until today and the other part has been subjected to destruction and extinction, and then I ended the research with a conclusion in which I showed the most important findings of the research, including its adoption of the largest Islamic empire for half a century, that this city has a clear personality in the urban and historical fields, and it is the Islamic city Which was replete with many palaces and luxurious buildings in that era, it was able to occupy an important center for the duration of its stay as the capital of the Abbasids. And after I ask God Almighty that I have succeeded in presenting this topic in a satisfactory manner, for perfection is for God Almighty and from Him we derive help and success. Keywords: Abbasid State, The City of Samarra, Immortalized Antiquities
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Manan, Nuraini A. "Dinasti Saljuk dalam Sejarah Peradaban Islam." Jurnal Adabiya 20, no. 2 (July 17, 2020): 13. http://dx.doi.org/10.22373/adabiya.v20i2.7432.
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Dynasty of Saljuk is a group of Turks originating from the tribe Ghuzz. Dynasty of Saljuk attributed to their ancestors named Saljuk ibn Tuqaq (Dukak). Their home country is located in the northern region of the Caspian sea and the Aral Sea and they embraced Islam at the end of the 4th century H / 10M and more to the Sunni school. The development of the Dynasty of Saljuk was aided by the political situation in the Transoksania region. At that time there was a political rivalry between the Dynasty of Samaniyah and the Dynasty of Khani- yyah. In this competition Saljuk tended to help the Dynasty of Samaniyah. When the Dynasty of Samaniyah was defeated by the Dynasty of Ghaznawi, Saljuk declared independence. Thugrul proclaimed the establishment of the Dynasty of Saljuk. In 432 H/1040 AD this dynasty received recognition from the Abbasid Caliphate in Baghdad. At the time of Thugrul Bek’s leadership, in 1055 CE the Saljuks entered Baghdad in the place of the Buwaihi dynasty. Previously Thugrul managed to seize the area of Marwa and Naisabur from Ghaznawi power, Balkh, Jurjan, Tabaristan, Khawarizm, Ray and Isfahan. This year Thugrul Bek also got the title of the Abbasid caliph with Rukh al-Daulah Yamin Amir al-Muminin. Although Baghdad can be controlled, but not used as a center of government. Thugrul Bek chose the city of Naisabur and then the city of Ray as the center of govern- ment. These earlier dynasties broke away, having been conquered by the Saljuq dynasty again recognizing the position of Baghdad. In fact they established the integrity and security of the Abbasids.
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Ali, Dr Nariman Abdalla. "The Kurdish Community from the Abbasids to Safavids; Sharafkhan Bedlisi’s Perspective." Revista Gestão Inovação e Tecnologias 11, no. 4 (August 13, 2021): 4246–57. http://dx.doi.org/10.47059/revistageintec.v11i4.2456.
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Sharafkhan Bedlisi began writing Kurdish historiography in the late sixteenth century by writing Sharafnama. Sharafnama includes the history of the Kurdish emirates from the Abbasid caliphates to the end of the years (1596-1597), i.e. until the Safavid era. Sharafnama is basically a continuation of the same method of traditional Islamic historiography, i.e. political, military and family event writing. However, the introduction of Sharafnama regarding the characteristics of Kurdish people and the Kurdish society from the Abbasid to Safavid eras can differentiate this historical work from the contemporary and earlier historical works. In this regard, Sharafnama can be considered as a work different from the tradition of Islamic historiography. Sharafkhan Bedlisi maintains that religionism, irrationality, chaos (lack of concentration), lack of unity thoughts, fratricidal desires, lack of foresight, importance of warrior-ship and unwillingness to establish a local government are the most important characteristics of Kurdish people and Kurdish society from the Abbasid to Safavid eras. The present study attempts to discuss the aforementioned characteristics in a descriptive-analytical manner.
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Knysh, Alexander. "Mark Sedgwick. Western Sufism: From the Abbasids to the New Age." American Historical Review 123, no. 2 (April 1, 2018): 553–54. http://dx.doi.org/10.1093/ahr/123.2.553.
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Mikati, Rana. "Missives from the Frontier (130-152/747-769): Al-Awzāʿī and the Abbasids." Journal of Abbasid Studies 7, no. 1 (September 23, 2020): 1–32. http://dx.doi.org/10.1163/22142371-12340053.
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Abstract This article examines and proposes a chronology for the extant correspondence of the Syrian legal scholar al-Awzāʿī (d. 157/773-4), arguing that the majority of the letters belong to the Abbasid phase of the scholar’s career. The letters are then used to highlight the network in which al-Awzāʿī operated and the role he played for the frontier communities. Finally, these letters shed light on the conditions of life of the Syrian frontier communities and their interaction with the Abbasid authorities.
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Aslan, Adnan. "Western Sufism: From the Abbasids to the New Age by Mark Sedgwick." Philosophy East and West 68, no. 3 (2018): 1–2. http://dx.doi.org/10.1353/pew.2018.0088.
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Ackerman-Lieberman, Phillip I. "Revisiting Jewish Occupational Choice and Urbanization in Iraq under the Early Abbasids." Jewish History 29, no. 2 (May 8, 2015): 113–35. http://dx.doi.org/10.1007/s10835-015-9235-4.
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Juraev, Ziyovuddin Muhitdinovich. "Studying Of Mavardi’s Work «Al-Ahkom As-Sultoniyya Va-L-Valoyot Ad-Diniyya» The Oriental State Governing And Political – Legal Doctrine." American Journal of Social Science and Education Innovations 03, no. 04 (April 17, 2021): 55–63. http://dx.doi.org/10.37547/tajssei/volume03issue04-08.
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This article discusses studying of Mavardi’s work «Al-ahkom as-sultoniyya va-l-valoyot ad-diniyya» the oriental state governing and political – legal doctrine. The main aim of «Al-Ahkom as-sultoniyya va-l-valoyot ad-diniyya» was reforming of public problems and enrichment of political rights by comprehensively proved doctrines. The given work acquired the status of the constitutional doctrine, the legal doctrine for the Abbasids state in ХI century, and carried out function of the basic aid on the subjects of statehood and political rights.
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Algeriani, Adel Abdul-Aziz, and Mawloud Mohadi. "The House of Wisdom (Bayt al-Hikmah) and Its Civilizational Impact on Islamic libraries: A Historical Perspective." Mediterranean Journal of Social Sciences 8, no. 5 (September 1, 2017): 179–87. http://dx.doi.org/10.1515/mjss-2017-0036.
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AbstractThe House of Wisdom (Bayt Al-Hikmah) was seen as one of the leading libraries in Islamic history that appeared during the Golden age of Islam. It was initiated by the Abbasid dynasty. The research historically analyses the civilizational role of Bayt Al-Hikmah that has remarkably adapted the intellectual richness to serve scholars, scientists and worldwide thinkers. The study highlights the development that marked the house of wisdom in the time of the Abbasids. The main objective of this paper is to explore the impact of the house of wisdom on the Islamic libraries, moreover it studies the organizational structure of Bayt al-Hikmah along with library divisions and services that it provided for scholars and readers. The paper shall also deal with funding sources. The study found out that, the house of wisdom has had a very organized management system especially in collecting and book cataloguing, the library had a great interest in debating and scientific circles in various topics and subjects. In addition, some new competing libraries have been influenced by the system of the house of wisdom in Egypt and Andalusia. It preserved the knowledge and heritage of the ancient civilizations and it contributed with a remarkable and an unprecedented discoveries that the western civilization have utilized to thrive. The paper shall follow a historical method which comprises some guidelines by which the authors utilize primary sources to conduct a historical account.
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Marín-Guzmán, Roberto. "Arab Tribes, the Umayyad Dynasty, and the `Abbasid Revolution." American Journal of Islamic Social Sciences 21, no. 4 (October 1, 2004): 57–96. http://dx.doi.org/10.35632/ajiss.v21i4.513.
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This essay analyzes the role played by the Arab tribes in the expansion of Islam, the consolidation of Dar al-Islam [House of Islam], as well as in power and administration during the Umayyad dynasty. Given the traditional rivalries between the Mudar and the Qahtan tribes, each confederation of tribes led the expansion of Islam in a different direction: the Mudar toward the east, and the Qahtan toward the west. The Umayyads controlled power by exploiting tribal disputes. The same practice, skillfully used by the `Abbasids, expelled the Umayyads from power and ushered in a new dynasty.
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Marín-Guzmán, Roberto. "Arab Tribes, the Umayyad Dynasty, and the `Abbasid Revolution." American Journal of Islam and Society 21, no. 4 (October 1, 2004): 57–96. http://dx.doi.org/10.35632/ajis.v21i4.513.
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This essay analyzes the role played by the Arab tribes in the expansion of Islam, the consolidation of Dar al-Islam [House of Islam], as well as in power and administration during the Umayyad dynasty. Given the traditional rivalries between the Mudar and the Qahtan tribes, each confederation of tribes led the expansion of Islam in a different direction: the Mudar toward the east, and the Qahtan toward the west. The Umayyads controlled power by exploiting tribal disputes. The same practice, skillfully used by the `Abbasids, expelled the Umayyads from power and ushered in a new dynasty.