Relevant bibliographies by topics / Islamic Empire – History

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Islamic Empire – History'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Islamic Empire – History.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Journal articles on the topic "Islamic Empire – History"

1

Nur Atika Alias. "Model of Periodization of the History of Civilization and Phases of Development of Islamic Education." HISTORICAL: Journal of History and Social Sciences 2, no. 4 (December 27, 2023): 192–203. http://dx.doi.org/10.58355/historical.v2i4.91.

Full text
Abstract:
This research aims to discuss the periodization model of the history of civilization and the development phases of Islamic education. The historical periodization of Islamic civilization and Islamic education developed simultaneously because education existed because of the existence of a civilization. Islamic civilization and education began with the presence of Islam in Mecca. The Prophet established that Islamic education is based on the Koran and Hadith so that all the values of Islamic education are found in the Koran. Harun Nasution divides the history of Islamic civilization into three periods, namely the classical period, the medieval period and the modern period. The development of Islamic education goes hand in hand with the historical development of Islamic civilization. In the classical period, Islamic education was centered on the Prophet, Khulfaur Rasyidin, the Umayyad daulah and the Abbasid daulah. In the middle period, Islamic education focused on three large empires, namely the Ottoman Empire in Turkey, the Safavid empire in Persia and the Mughal empire in India. Meanwhile, in the modern period Islamic education experienced significant changes because in the medieval period Islam experienced decline. Islamic education was born with a new face to develop Islamic education in various aspects.
APA, Harvard, Vancouver, ISO, and other styles
2

Morton, Nicholas. "The Great Seljuk Empire (The Edinburgh History of the Islamic Empires)." Al-Masāq 28, no. 1 (January 2, 2016): 92–94. http://dx.doi.org/10.1080/09503110.2016.1152816.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Greene, Molly. "Goodbye to the Despot: Feldman on Islamic Law in the Ottoman Empire." Law & Social Inquiry 35, no. 01 (2010): 219–42. http://dx.doi.org/10.1111/j.1747-4469.2009.01182.x.

Full text
Abstract:
Noah Feldman's 2008 book, The Fall and Rise of the Islamic State, provides a sweeping review of the constitutional history of the Islamic polity that connects the past to developments in the Middle East today. The Ottoman Empire is vital to his argument. This essay critically evaluates Feldman's treatment of the Ottoman period, within the larger context of Islamic history, and in so doing considers the understudied constitutional history of the empire. Without denying the importance of the ulema and the shari'a, it argues that the empire was a hybrid of many different traditions and the centrality of Islamic law should not be overstated.
APA, Harvard, Vancouver, ISO, and other styles
4

Muslimah, Elma, Faris Abyan Basyir, Imam Tabroni, Zhang Wei, and Morse Kathryn. "The Safavid EmpireThe Degradation of Political Islam." Journal Emerging Technologies in Education 1, no. 3 (September 27, 2023): 144–51. http://dx.doi.org/10.55849/jete.v1i3.361.

Full text
Abstract:
Background. After the end of the khulafaur rasyidin period, the history of Islamic civilization has been marked by the establishment of Islamic dynasties that played a role in the spread of Islam. However, after the Abbasid dynasty was destroyed by the Mongols, the light of Islam was dimmed. Purpose. Wars and struggles for Islamic power took place everywhere. Even the books of Islamic science were destroyed. Method. The political situation of Muslims as a whole only progressed again after the development of three major empires, namely the Ottoman Empire in Turkey, the Safawi Empire in Persia, and the Mughal Empire in India. Results. The name Safawiyah is known in Islamic history as the name of the kingdom located in Iran, before becoming the Safawiyah kingdom this kingdom originated from the tariqah movement in Ardabil, Azerbaijan (Russian territory) which was established simultaneously with the Ottoman Empire in Turkey. Named Safawiyah because it was taken from the name of its founder, Safi al-Din, the Safawiyah kingdom adheres to the Shia school as its state school. ConclusionThe founder of the safawiyah kingdom descended from the sixth Shia Imam. The fanaticism of the followers of the safawiyah order who opposed groups other than shia encouraged this movement to enter the political movement. The tendency towards politics emerged during the leadership of Junaid, who added political movements in addition to religious ones
APA, Harvard, Vancouver, ISO, and other styles
5

Ishfaq Ahmad Mir. "BABUR THE FOUNDER OF MUGHAL EMPIRE IN INDIA." International Journal of Social Science, Educational, Economics, Agriculture Research and Technology (IJSET) 2, no. 3 (February 28, 2023): 1293–99. http://dx.doi.org/10.54443/ijset.v2i3.142.

Full text
Abstract:
The fourteenth century of the Christian period was a time of significant transition. The social and political environment was undergoing changes. Strong, centralized empires were erected in the east, while the middle classes in the west started to seek and obtain a part of government. Islamic control thrived during this period, bringing people from all over the globe together via trade and business. There were such powerful and centralized Islamic empires as the Mongols, Ottomans, Safavids, and Mughals. The Mughal Empire was made up of the conflicted, cooperative, and inventive relationships between the imperial dynasty and individuals from a wide range of cultural backgrounds in the numerous Indian territories that it was in charge of at the time. Three centuries' worth of rule might be attributed to the Empire. The Empire reached its zenith as the most powerful and prosperous state in human history
APA, Harvard, Vancouver, ISO, and other styles
6

Fawzani, Nurul, Islamiyah Sulaeman, Khairul Mizan, Wachida Muhlis, and Zulfi Mubaraq. "History of Islamic Calligraphy in the Ottoman Empire." Fajar Historia: Jurnal Ilmu Sejarah dan Pendidikan 7, no. 2 (December 30, 2023): 35–47. http://dx.doi.org/10.29408/fhs.v7i2.12239.

Full text
Abstract:
The history of Islamic civilization during the Ottoman Empire (1299-1922 AD) is important to study because the Ottoman Empire was the largest Islamic Daulah and ruled for a long time throughout history. The purpose of this writing is to understand three main aspects: firstly, to comprehend the development of calligraphy art during the Ottoman Empire era; secondly, to explore the factors contributing to the advancement of calligraphy art; and thirdly, to analyze the implications of this progress. The research method employed in this study is the historical method. The sources used in this research consist of books and journals related to the history of the Ottoman Empire. This writing resulted in three things. First, the form of Ottoman Empire calligraphy in the form of Al-Qur'an writing, ornaments on religious buildings, and the establishment of a calligraphy school. Second, the factors for the advancement of calligraphy are religious enthusiasm, support from leaders, and love for calligraphy. Third, the implications of the art of calligraphy are the emergence of a new style of calligraphy, Istanbul being the center of Islamic calligraphy, and calligraphy can be used as a medium for learning mathematics. The research is expected to contribute to the implementation of the art of calligraphy as a worldly reflection on the word and to contribute thoughts to the development of Islamic calligraphy.Sejarah peradaban Islam pada masa Turki Usmani (1299 M-1922 M) sangat penting untuk dikaji karena Turki Usmani merupakan Daulah Islam terbesar dan cukup lama berkuasa sepanjang sejarah. Tujuan tulisan ini bertujuan untuk memahami tiga hal yaitu ingin memahami perkembangan bentuk seni kaligrafi pada era Turki Usmani, faktor penyebab kemajuan seni kaligrafi dan implikasi kemajuan seni kaligrafi. Metode penelitian yang digunakan dalam studi ini adalah metode historis. Sumber-sumber yang digunakan dalam penelitian ini adalah buku dan jurnal yang berkaitan dengan penelitian sejarah Kekaisaran Utsmaniyah. Tulisan ini menghasilkan tiga hal, Pertama, wujud kaligrafi Turki Usmani berupa penulisan Al-Qur’an, ornamen pada bangunan keagamaan, dan didirikannya sekolah kaligrafi. Kedua, faktor kemajuan kaligrafi yaitu semangat keagamaan, dukungan dari pemimpin, dan kecintaan terhadap kaligrafi. Ketiga, implikasi seni kaligrafi yaitu munculnya gaya baru kaligrafi, Istanbul menjadi pusat kaligrafi Islam, kaligrafi dapat digunakan sebagai media pembelajaran matematika. Penelitian diharapkan dapat memberikan kontribusi dalam pengimplementasian seni kaligrafi sebagai refleksi duniawi atas firman serta memberikan sumbangan pemikiran dalam pengembangan kaligrafi Islam.
APA, Harvard, Vancouver, ISO, and other styles
7

Fayiz, Muhammad, Naufal Hilmy, Ucuk Darusalam, and Albaar Rubhasy. "Augmented Reality sebagai Media Edukasi Sejarah Bangunan Peninggalan Kesultanan Utsmaniyah menggunakan Metode Marker Based Tracking dan Algoritma Fast Corner Detection." Jurnal JTIK (Jurnal Teknologi Informasi dan Komunikasi) 4, no. 2 (November 22, 2020): 138. http://dx.doi.org/10.35870/jtik.v4i2.162.

Full text
Abstract:
At this time, information and communication technology is growing rapidly. One example of technological developments is Augmented Reality (AR). Augmented Reality in theory is to present virtual effects in the real world. This AR technology has been applied in several fields. One of them is in the field of education. In this study, an AR application was made as an educational medium for the history of the heritage buildings of the Ottoman Empire, especially for Madrasah students in the subject of Islamic Cultural History (SKI). This research will discuss the history of heritage buildings of the Ottoman Empire such as; Hagia Sophia Monument, Yeni Valide Mosque, and Blue Mosque. The Ottoman Empire was one of the world's Islamic empires that played a major role in the spread of Islamic teachings. This AR application uses the Marker Based Tracking method and the Fast Corner Detection algorithm. The tools used are Android Studio, Unity 3D, Sketchup, Figma, and Vuforia. The results of this study resulted in the application having succeeded in displaying a 3D Object from the Ottoman Sultanate heritage building, along with a description next to the 3D Object. In addition, this Monument AR application also works well on the Android operating system.Keywords:Augmented Reality, Marker Based Tracking, Fast Corner Detection, 3D Object, Android.
APA, Harvard, Vancouver, ISO, and other styles
8

Hanifi, Shah Mahmoud. "Local Experiences of Imperial Cultures." Comparative Studies of South Asia, Africa and the Middle East 41, no. 2 (August 1, 2021): 243–49. http://dx.doi.org/10.1215/1089201x-9127141.

Full text
Abstract:
Abstract The constitutional history thread woven through Faiz Ahmed's Afghanistan Rising: Islamic Law and Statecraft between the Ottoman and British Empires unites Afghan, Indian, Ottoman, Islamic, modernist, and other strands of analysis. Hanifi's essay addresses issues relevant to the comparative study of Afghanistan, namely, epistemology, class, culture, and empire. It explores how urban Persianate state elites in Kabul exploited imperial opportunities, especially educational opportunities, over the century since constitutional independence.
APA, Harvard, Vancouver, ISO, and other styles
9

Kartini, Kartini, M. Dahlan M, and Rahmawati Rahmawati. "Sejarah Perkembangan dan Kemunduran 3 Kerajaan Islam di Abad Modern (1700-1800an)." Indo-MathEdu Intellectuals Journal 5, no. 4 (July 20, 2024): 4213–22. http://dx.doi.org/10.54373/imeij.v5i4.1515.

Full text
Abstract:
This article aims to find out the history of the development of the three great Islamic kingdoms in the Middle Ages. This article uses a qualitative approach with the literature study method. This method is intended to examine various sources relevant to the focus of this research. The main sources of research data are scientific books and articles published in various scientific journals and indexed on the google scholar database. Data analysis is carried out qualitatively consisting of data reduction, data presentation, and conclusion drawing. Research findings show that three important Islamic empires were created in the late 15th and early 16th centuries: the Ottoman Empire in Turkey, the Mughal Empire in India, and the Safavid Empire in Persia. The three important Kingdoms seem to focus their sights more on the democratic tradition of Islam and build an absolute empire. Almost every aspect of general life was carried out with systematic and bureaucratic precision and various kingdoms developed an elaborate administration. These three great kingdoms seemed to revive the glory of Islam after the collapse of the Abbasids. However, the progress made during the three great kingdoms is different from the progress made during the classical Islamic period
APA, Harvard, Vancouver, ISO, and other styles
10

Yahaya, Nurfadzilah. "Juridical Pan-Islam at the Height of Empire." Comparative Studies of South Asia, Africa and the Middle East 41, no. 2 (August 1, 2021): 253–57. http://dx.doi.org/10.1215/1089201x-9127167.

Full text
Abstract:
Abstract Located at the intersection of four regions, the Middle East, East Asia, Central Asia, and South Asia, Afghanistan is a country whose legal history is sure to be diverse and exciting at the confluence of multiple legal currents. In the book Afghanistan Rising: Islamic Law and Statecraft between the Ottoman and British Empires, Faiz Ahmed shows how Afghanistan could be regarded as a pivot for Islamic intellectual currents from the late nineteenth century onward, especially between the Ottoman Empire and South Asia. Afghanistan Rising makes us aware of our own assumptions of the study of Islamic law that has been artificially carved out during the rise of area studies, including Islamic studies. Ahmed provides a good paradigm for a legal history of a country that was attentive to foreign influences without being overwhelmed by them. While pan-Islamism is often portrayed as a defensive ideology that developed in the closing decades of the nineteenth century in reaction to high colonialism, the plotting of Afghanistan's juridical Pan-Islam in Ahmed's book is a robust and powerful maneuver out of this well-trodden path, as the country escaped being “landlocked” mainly by cultivating regional connections in law.
APA, Harvard, Vancouver, ISO, and other styles
More sources

Dissertations / Theses on the topic "Islamic Empire – History"

1

Zaman, Muhammad Qasim. "Early Àbbāsid religious policies and the proto-Sunnī ùlamā'." Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=28557.

Full text
Abstract:
This dissertation studies the evolving relationship of the early 'Abbasid caliphs with the proto-Sunni 'ulama'. By the time of Harun al-Rashid, the 'Abbasids had aligned themselves with the emergent proto-Sunnitrends; a pattern of state - 'ulama' relations, with the caliph's view of his function approaching that of the 'ulama ', had begun to emerge. al-Ma'mun was uncharacteristic of the early 'Abbasids in claiming religious authority for himself, apparently to challenge the 'ulama's influence and authority. That effort proved abortive, and confirmed in its failure the earlier pattern of state - 'ulama' relations. The pattern was one of collaboration between the caliphs and the 'ulama'. Proto-Sunni scholars were among the beneficiaries of extensive caliphal patronage, and it was their viewpoints which caliphal interventions in religious life upheld. Owing perhaps to the effects of 'Abbasid patronage, but also to the implications of certain proto-Sunni viewpoints, proto-Sunnis were generally favourable towards the 'Abbasids. A convergence is discernible in the interests of the Caliphs and the 'ulama', and partly explains not only the latter's pro-'Abbasid sentiment but also why it was the proto-Sunni viewpoints that the 'Abbasids came to patronize.
APA, Harvard, Vancouver, ISO, and other styles
2

Auni, Luthfi. "The decline of the Islamic empire of Aceh (1641-1699)." Thesis, McGill University, 1993. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=26066.

Full text
Abstract:
This thesis deals with the history of the Acehnese Islamic empire, focusing on the events leading up to its decline in both its internal stability and its hegemony in the surrounding regions in the second half of the seventeenth century. During the given period (1641-1699) the empire was ruled successively by four female rulers. The thesis deals with the political and economic developments in this period.
Aceh was an Islamic empire in the Indonesian archipelago which emerged as the greatest and most influential Islamic power in the region from the middle of the sixteenth century to the early seventeenth century. It reached its golden age during the reign of Sultan Iskandar Muda (1607-1636) who succeeded in developing the empire into an unrivaled Muslim power whose control included the West Sumatran coast and the Malay peninsula. During his reign, Aceh became the holder of the political and economic hegemony in the region.
Towards the second half of the seventeenth century, the power of Aceh gradually declined from its peak both internally and externally. Internally, political disintegration paved the way for the process of power transition between political groups within the empire. Externally, both the political importance and the economic supremacy of the empire in the region was drastically reduced. Consequently, its power again shrank back into the north-Sumatran area from which the empire originally emerged.
APA, Harvard, Vancouver, ISO, and other styles
3

Mead, Jason Andrew. "The survival of the Oriental church during the early Muslim empire." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

Walmsley, Alan G. "The administrative structure and urban geography of the jund of Filasṭīn and the jund of al-Urdunn : the cities and districts of Palestine and East Jordan during the early Islamic, 'Abbāsid and early Fāṭamid periods." Thesis, Faculty of Arts, 1987. https://hdl.handle.net/2123/13119.2.

Full text
Abstract:
The administrative structure, routes and urban geography of south ash-Sham (Palestine and Jordan) during the first four centuries of Islamic history are neglected topics in spite of their relevance to contemporary archaeological research. The thesis uses both literary sources and archaeological results to discuss these questions, thereby establishing the pattern of major settlement in the region.
APA, Harvard, Vancouver, ISO, and other styles
5

Wood, Michael John. "A history of the Balqāʾ region of central Transjordan during the Umayyad period." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23363.

Full text
Abstract:
Drawing on a variety of primary and archaeological sources, this study attempts to recreate the political history and the social and economic character of the Balqa' region during the Umayyad period. The Balqa' was a provincial area of Transjordan, which had long been part of the classical world heavily influenced by the Arab tribes of the Syrian desert. After the Arab conquest the Balqa' took on a new role as the home or some of the ruling Umayyad elite. But a process of economic, demographic and urban decline had already begun in the middle of sixth century. Even the ethnic and religious composition of the Balqa's population remained stable; the region was primarily inhabited by Christian Arabs during both the late Byzantine and the Umayyad periods. In passing from Byzantine to Umayyad control the Balqa' underwent a process of transformation, especially in regards to political matters. But the more important trend was one of continuity, even the transfer of political power from the Byzantine bureaucracy to Arab notables was but the culmination of a trend which had begun with the rise of the Ghassanids in the previous century.
APA, Harvard, Vancouver, ISO, and other styles
6

Azmeh, Wayel. "Misconceptions About the Caliphate in Islam." University of Dayton / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1460735934.

Full text
APA, Harvard, Vancouver, ISO, and other styles
7

Lamey, Emeel S. "The Idea of ‘Holy Islamic Empire’ as a Catalyst to Muslims’ Response to the Second Crusade." Digital Commons @ East Tennessee State University, 2014. https://dc.etsu.edu/etd/2359.

Full text
Abstract:
The oral traditions in the Islamic world presented only the moral benefits of Jihad. Yet, the fact is that, though the moral benefits continued to exist before and after the First Crusade, though the interest seemed to have been present and the necessary intellectual theories continued on, Muslims did not advance the practical Jihad. Nonetheless, the disastrous Second Crusade struck a powerful chord among Muslims. It forced Muslims to battle for their very survival, and to do so they would have to adapt, but equally they could only survive by drawing on their imperial inheritance built up over centuries. A number of concerns identified with the “golden age” of the Islamic empire influenced the Jihad movements for Muslims associated the imperial traditions with Islam itself. Given the examples of the First and Second Crusades, this study proposes that the idea of “Islamic Empire” constituted Muslims’ practical response to the crusades.
APA, Harvard, Vancouver, ISO, and other styles
8

Slight, John Paul. "The British Empire and the hajj, 1865-1956." Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.610358.

Full text
APA, Harvard, Vancouver, ISO, and other styles
9

Erginbas, Vefa. "THE APPROPRIATION OF ISLAMIC HISTORY AND AHL AL-BAYTISM IN OTTOMAN HISTORICAL WRITING, 1300-1650." The Ohio State University, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=osu1363868855.

Full text
APA, Harvard, Vancouver, ISO, and other styles
10

Joscelyn, Morgan T. "British Imperialism Of The Ottoman Empire Gender, Nationalism, And Cultural Changes." Scholarship @ Claremont, 2014. http://scholarship.claremont.edu/cmc_theses/914.

Full text
Abstract:
British imperialism of the Ottoman Empire is analyzed in terms of power and influence. Changes in gender roles, nationalism, and culture are all examined through the lens of imperialism. The discourse flows thematically and discusses brief histories of both Britain and the Ottoman Empire. The construction of the Imperial Museum created a unified image of the nation through the collection of material items. As a result of European imperialism, the Ottoman Empire developed a sense of national culture.
APA, Harvard, Vancouver, ISO, and other styles
More sources

Books on the topic "Islamic Empire – History"

1

UNESCO. Islamic technology: An illustrated history. Paris: UNESCO, 1986.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
2

Humphreys, R. Stephen. Islamic history: A framework for inquiry. London: I.B. Tauris & Co, 1991.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
3

Doak, Robin S. Empire of the Islamic world. New York: Chelsea House, 2009.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
4

W, Meri Josef, and Bacharach Jere L. 1938-, eds. Medieval Islamic civilization: An encyclopedia. New York: Routledge, 2006.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
5

Ḥusayn, Ṭāhā. Fitnah terbesar dalam sejarah Islam. Kuala Lumpur: Dewan Bahasa dan Pustaka, Kementerian Pendidikan Malaysia, 1990.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
6

Jennie, Dempster, Mahon Penny, Tovell Vanessa, Eagle Rock Entertainment, and Films for the Humanities (Firm), eds. The Ottoman Empire. Princeton, N.J: Films for the Humanities & Sciences, 2002.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
7

Hitti, Philip Khuri. The Arabs: A short history. Washington, D.C: Regnery Pub., 1996.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
8

Hitti, Philip Khuri. The Arabs: A short history. 2nd ed. Chicago: Gateway Editions, 1985.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
9

al-Hassan, Ahmad Y. Islamic technology: An illustrated history. Cambridge: Cambridge University Press, 1986.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
10

Studies, Institute of Ismaili, ed. Exploring an Islamic empire: Fatimid history and its sources. London: I.B. Tauris, 2002.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
More sources

Book chapters on the topic "Islamic Empire – History"

1

Uluışık Arabacı, Seçil. "An Islamic Afro-Eurasian Empire: The Ottomans (1299–1923)." In Universal- und kulturhistorische Studien. Studies in Universal and Cultural History, 249–69. Wiesbaden: Springer Fachmedien Wiesbaden, 2022. http://dx.doi.org/10.1007/978-3-658-34003-2_10.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Henry, John. "From the Roman Empire to the Empire of Islam." In A Short History of Scientific Thought, 26–37. London: Macmillan Education UK, 2012. http://dx.doi.org/10.1007/978-0-230-35646-7_3.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Melvin-Koushki, Matthew. "Early Modern Islamicate Empire." In The Wiley Blackwell History of Islam, 351–75. Chichester, UK: John Wiley & Sons, Ltd, 2018. http://dx.doi.org/10.1002/9781118527719.ch17.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

"THE FISCAL ADMINISTRATION OF THE MAMLUK EMPIRE." In Islamic History, 169–86. Princeton University Press, 2020. http://dx.doi.org/10.2307/j.ctv10h9dc9.11.

Full text
APA, Harvard, Vancouver, ISO, and other styles
5

"Chapter Seven. THE FISCAL ADMINISTRATION OF THE MAMLUK EMPIRE." In Islamic History, 169–86. Princeton University Press, 1992. http://dx.doi.org/10.1515/9780691214238-009.

Full text
APA, Harvard, Vancouver, ISO, and other styles
6

"Views on Early Islamic History." In Projecting a New Empire, 11–13. De Gruyter, 2022. http://dx.doi.org/10.1515/9783110740820-004.

Full text
APA, Harvard, Vancouver, ISO, and other styles
7

"Islamic History and Civilization." In The Mongol Empire and its Legacy, edited by Reuven Amitai-Preiss and David O. Morgan, 362–63. BRILL, 2000. http://dx.doi.org/10.1163/9789004492738_025.

Full text
APA, Harvard, Vancouver, ISO, and other styles
8

Tullberg, Jacob. "Caliphs, Popes, Emperors, Kings, and Sultans." In The Oxford World History of Empire, 597–620. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197532768.003.0021.

Full text
Abstract:
After the fall of the Carolingian and the Abbasid empires, the Catholic and the Islamic worlds developed into cultural commonwealths rather than political empires. And yet, concepts of universal empire remained a constituting aspect of both. In the post-Carolingian world, both the secular emperor and the pope employed imperial strategies toward regional rulers. This was also the case in the Islamic world, where the Caliphate for centuries remained indispensable for the legitimacy of regional sultanates. It is argued that the higher degree of stability enjoyed by the Christian regional monarchies in the later part of the Middle Ages can be ascribed to differences between regional royal law in Catholic monarchies and universal Shar‘ia law in the Islamic world.
APA, Harvard, Vancouver, ISO, and other styles
9

"CHAPTER NINE. Colonial Empire, Modern State, New Jihad." In Jihad in Islamic History, 157–66. Princeton: Princeton University Press, 2006. http://dx.doi.org/10.1515/9781400827381-012.

Full text
APA, Harvard, Vancouver, ISO, and other styles
10

Findley, Carter Vaughn. "Islamic Empires from Temür to the “Gunpowder Era”." In The Turks In World History, 93–132. Oxford University PressNew York, NY, 2004. http://dx.doi.org/10.1093/oso/9780195167702.003.0004.

Full text
Abstract:
Abstract Between about 1400 and 1800, another great age of indigenous empire building occurred across most of Asia. Although not all these empires proved equally durable, among Islamic states this period marks the culmination of the reintegration begun by the Seljuks. These empires have been variously characterized. Compared to the earlier “dual administration empires,” states of the period 1260–1796 have been called “direct taxation” empires, in that they extracted all their resources from the territories they had conquered, without continuing the old steppe empires’ pattern of exacting tributes from neighboring sedentary societies.
APA, Harvard, Vancouver, ISO, and other styles

Conference papers on the topic "Islamic Empire – History"

1

Vicini, Fabio. "GÜLEN’S RETHINKING OF ISLAMIC PATTERN AND ITS SOCIO-POLITICAL EFFECTS." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/gbfn9600.

Full text
Abstract:
Over recent decades Islamic traditions have emerged in new forms in different parts of the Muslim world, interacting differently with secular and neo-liberal patterns of thought and action. In Turkey Fethullah Gülen’s community has been a powerful player in the national debate about the place of Islam in individual and collective life. Through emphasis on the im- portance of ‘secular education’ and a commitment to the defence of both democratic princi- ples and international human rights, Gülen has diffused a new and appealing version of how a ‘good Muslim’ should act in contemporary society. In particular he has defended the role of Islam in the formation of individuals as ethically-responsible moral subjects, a project that overlaps significantly with the ‘secular’ one of forming responsible citizens. Concomitantly, he has shifted the Sufi emphasis on self-discipline/self-denial towards an active, socially- oriented service of others – a form of religious effort that implies a strongly ‘secular’ faith in the human ability to make this world better. This paper looks at the lives of some members of the community to show how this pattern of conduct has affected them. They say that teaching and learning ‘secular’ scientific subjects, combined with total dedication to the project of the movement, constitute, for them, ways to accomplish Islamic deeds and come closer to God. This leads to a consideration of how such a rethinking of Islamic activism has influenced po- litical and sociological transition in Turkey, and a discussion of the potential contribution of the movement towards the development of a more human society in contemporary Europe. From the 1920s onwards, in the context offered by the decline and collapse of the Ottoman Empire, Islamic thinkers, associations and social movements have proliferated their efforts in order to suggest ways to live a good “Muslim life” under newly emerging conditions. Prior to this period, different generations of Muslim Reformers had already argued the compat- ibility of Islam with reason and “modernity”, claiming for the need to renew Islamic tradition recurring to ijtihad. Yet until the end of the XIX century, traditional educational systems, public forms of Islam and models of government had not been dismissed. Only with the dismantlement of the Empire and the constitution of national governments in its different regions, Islamic intellectuals had to face the problem of arranging new patterns of action for Muslim people. With the establishment of multiple nation-states in the so-called Middle East, Islamic intel- lectuals had to cope with secular conceptions about the subject and its place and space for action in society. They had to come to terms with the definitive affirmation of secularism and the consequent process of reconfiguration of local sensibilities, forms of social organisation, and modes of action. As a consequence of these processes, Islamic thinkers started to place emphasis over believers’ individual choice and responsibility both in maintaining an Islamic conduct daily and in realising the values of Islamic society. While under the Ottoman rule to be part of the Islamic ummah was considered an implicit consequence of being a subject of the empire. Not many scientific works have looked at contemporary forms of Islam from this perspective. Usually Islamic instances are considered the outcome of an enduring and unchanging tradition, which try to reproduce itself in opposition to outer-imposed secular practices. Rarely present-day forms of Islamic reasoning and practice have been considered as the result of a process of adjustment to new styles of governance under the modern state. Instead, I argue that new Islamic patterns of action depend on a history of practical and conceptual revision they undertake under different and locally specific versions of secularism. From this perspective I will deal with the specific case of Fethullah Gülen, the head of one of the most famous and influent “renewalist” Islamic movements of contemporary Turkey. From the 1980s this Islamic leader has been able to weave a powerful network of invisible social ties from which he gets both economic and cultural capital. Yet what interests me most in this paper, is that with his open-minded and moderate arguments, Gülen has inspired many people in Turkey to live Islam in a new way. Recurring to ijtihad and drawing from secular epistemology specific ideas about moral agency, he has proposed to a wide public a very at- tractive path for being “good Muslims” in their daily conduct. After an introductive explanation of the movement’s project and of the ideas on which it is based, my aim will be to focus on such a pattern of action. Particular attention will be dedi- cated to Gülen’s conception of a “good Muslim” as a morally-guided agent, because such a conception reveals underneath secular ideas on both responsibility and moral agency. These considerations will constitute the basis from which we can look at the transformation of Islam – and more generally of “the religion” – in the contemporary world. Then a part will be dedicated to defining the specificity of Gülen’s proposal, which will be compared with that of other Islamic revivalist movements in other contexts. Some common point between them will merge from this comparison. Both indeed use the concept of respon- sibility in order to push subjects to actively engage in reviving Islam. Yet, on the other hand, I will show how Gülen’s followers distinguish themselves by the fact their commitment pos- sesses a socially-oriented and reformist character. Finally I will consider the proximity of Gülen’s conceptualisation of moral agency with that the modern state has organised around the idea of “civic virtues”. I argue Gülen’s recall for taking responsibility of social moral decline is a way of charging his followers with a similar burden the modern state has charged its citizens. Thus I suggest the Islamic leader’s pro- posal can be seen as the tentative of supporting the modernity project by defining a new and specific space to Islam and religion into it. This proposal opens the possibility of new and interesting forms of interconnection between secular ideas of modernity and the so-called “Islamic” ones. At the same time I think it sheds a new light over contemporary “renewalist” movements, which can be considered a concrete proposal about how to realise, in a different background, modern forms of governance by reconsidering their moral basis.
APA, Harvard, Vancouver, ISO, and other styles
2

MAȚOI, Ecaterina. "TEHREEK-E-LABBAIK PAKISTAN (TLP): A RISING EXTREMIST FORCE, OR JUST THE TIP OFA LARGER RADICALISED ICEBERG IN THE AFPAK REGION?" In SCIENTIFIC RESEARCH AND EDUCATION IN THE AIR FORCE. Publishing House of “Henri Coanda” Air Force Academy, 2022. http://dx.doi.org/10.19062/2247-3173.2021.22.26.

Full text
Abstract:
As if Afghanistan’s recent takeover by the Taliban was not a sufficiently significant development in the AfPak region, reports indicate that Pakistan’s largest sect, the Barelvi, becomes increasingly militant and aggressive by the day. Since another important movement for the history of Pakistan - the Deobandi - has generally dominated the violence scene in Pakistan starting with the Soviet invasion of Afghanistan, this trend within the Barelvis is a rather new one, and deserves extensive attention keeping in mind the recent regional developments. Taking a brief look at the history of the region to identify possible causes that may underlie the radicalization of the Tehreek-e-Labbaik Pakistan group, it is noticeable that emergence of Barelvi and Deobandi sects in the first part of 19th century was part of a larger movement to revive Islam in the Northern part of India, but in different manners: while the Deobandi kept close to the Hanafi Sunni teachings in a strictly manner, the Barelvi sect – developed itself mostly on a Sufi legacy, as part of a larger Folk Islam inherited from the Mughal Empire, despite being itself affiliated with the Hanafi school. The differences between the two movements became critical from a political, security and social point of view, especially after the division of British India in 1947, into two states: a Muslim one – present day Pakistan, and a Hindu one - present day India, of which, the first, became the state entity that encompassed both Hanafi revivalist movements, Deobandi and Barelvi. Therefore, this research is aiming to analyse the history of Barelvi movement starting with the British Raj, the way in which Pakistan was established as a state and the problems that arose with the partition of the former British colony, the very Islamic essence of the new established state, and the potential for destabilization of Barelvi organisations in an already prone to conflict area. Consequently, the current research aims to identify the patterns of latest developments in Pakistan, their historical roots and causes, main actors active in religious, political and military fields in this important state-actor from the AfPak region, in order to project Barelvi recent in a defined environment, mainly by using a historical approach.
APA, Harvard, Vancouver, ISO, and other styles
3

Rahimi, Farhad. "ON WİTNESSES OF BABUR SHAH İN CHAGATAİ DİCTİONARİES." In The Impact of Zahir Ad-Din Muhammad Bobur’s Literary Legacy on the Advancement of Eastern Statehood and Culture. Alisher Navoi' Tashkent state university of Uzbek language and literature, 2023. http://dx.doi.org/10.52773/bobur.conf.2023.25.09/kasx5498.

Full text
Abstract:
Chagatai Turkish is a written language that continued to be used from the beginning of the 13thcentury to the beginning of the 20th century. After Navoi’s death, various dictionaries began to be written in every corner of the Islamic world to make his works easier to read. These dictionaries, which were generally written in the Ottoman Empire, Iran, Azerbaijan, India and Turkistan and have a greatvalue for the history of the development of the Turkish language, formed a school of lexicography. In the field of Iran, Chagatai Turkish dictionaries have been arranged in order to understand the works of Ali Sher Navoi. After the death of Navoi, many Chagatai Turkish dictionaries were written during the three successive Turkish dynasties, Safavids (1501-1736), Afshars (1736-1747) and Qajars (1795-1925). Nezrali’s dictionary, Feraghi’s Miftâhu'l-Lugatdictionary, Bedâyiü’l-Lugatand Abdulcemil Nasîri’s Kitab-i Türkiare among the dictionaries written during the Safavid period. A giant work like Senglah, written by Mirza Mehdi Khan, who was the author and historian of Nadir Shah during the Afshar dynasty, is extremely important in terms of showing the importance of Chagatai Turkish in this period. The interest in Chagatai Turkish continued during the period of Qajar rule, which is a continuation of the Turkish states in Iran; Dictionaries such as Hulasa-yi Abbasi, Et-Tamga-yı Nâsiriand Fethali Kachardictionary were written. In this study, information about the Chagatai Turkish Dictionary of Fethali Kachar, Feraghiand Nezrali, which we have previously published in Turkey, is given, and then the examples of Babur Shah, who are referenced as witnesses in these works and emphasized.
APA, Harvard, Vancouver, ISO, and other styles
4

Kilinc, Ramazan. "THE PATTERNS OF INTERACTION BETWEEN ISLAM AND LIBERALISM: THE CASE OF THE GÜLEN MOVEMENT." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/qhfj3934.

Full text
Abstract:
The unprecedented resurgence of religious organisations in the public sphere in recent years has given particular urgency to the old question of the compatibility of Islam and liberalism. Some scholars have argued that Islamic notions of social–political order are not hospitable to democracy and human rights. Others have argued that notions of democracy and human rights are firmly established in the Islamic political discourse but their expression depends on history, social structure and context. Although this debate has proved fruitful in framing the role of Islam in the public sphere, both sides have generally focused on essential sources of Islam. The debate needs to be extended to the empirical realm through study of particular Islamic movements and their responses to liberalisation trends. Such study should take into account local context, the organisational capabilities of the movement, and the Islamic repertoire that it deploys in mobilising its followers. This paper looks at the Gülen movement’s response to liberalisation processes in Turkey in the 1990s and 2000s. Since liberalism has radically transformed the economic and political system of the country over the last two decades, Turkey is a good example for our purposes. Furthermore, the increased influence of the Gülen movement in Turkey provides rich empiri- cal data of an Islamic movement engaging with liberalisation in civil society and politics. The paper concludes that, while the movement’s discourse and practice are compatible with liberalism, its Islamic ethos means that at some points it must engage liberalism critically.
APA, Harvard, Vancouver, ISO, and other styles
5

Hüseyn, Fərəh. "Two Branches of One Sufi Order: Safaviyya and Khalwatiyya." In International Symposium Sheikh Zahid Gilani in the 800th Year of His Birth. Namiq Musalı, 2023. http://dx.doi.org/10.59402/ees01201821.

Full text
Abstract:
The history of the Safaviyya and Khalwatiyya Sufi tariqas (brotherhoods), which were established on the basis of Sheikh Zahid Gilani’s sufi school, is discussed in this article. The both tariqas, one of which was established in Ardebil (Southern Azerbaijan) by Shaykh Safi ad-Din Ishaq al-Ardabili, and the another in Shirvan (Northern Azerbaijan) by Shaykh Umar al-Khalwati and Shaykh Seyid Yahya Bakuvi (Shirvani), belonged to the same sufi silsila. This silsila consisting of Zahidiyya-Ebheriyya-Suhrawardiyya sufi tariqas formed the Azerbaijani sufi tradition. These two sufism branches were similar due to the political, social, ethnic and spiritual environment in which they came into arise as well as due to the sufi silsile they belonged to and seyru-suluk course they practiced but they differed in terms of what path they developed. Safaviyya having been politicized by going beyond the sufi tariqa transformed into qizilbash religious-political movement and provided ideological basis for the establishment of a state. This transformation, which occurred during the social-political processes taking place in the region, was a breaking point inside the sufi tariqa but in the same time was the beginning point in the way led to the statehood. Khalwatiyya, following a different historical process from Safaviyye, became the most common sufi brotherhood of the Islamic world. Thanks to the disciples of Seyid Yahya sufi lodge (order) of Khalwatiyya, which spread first to Anatolia and in the following periods throughout the whole Ottoman Empire, was divided into four main branches and more than forty suborders. The reasons for gaining by Khalwatiyya which earned the title of “Turkish tarikat”a great influence among as the dominant groups and the large masses are analyzed in the article. Alongside with the political motifs the reasons arising from the substance of Khalwatiyya and determining its activities are reviewed as well. Keywords: Azerbaijani Sufi School, Turkish Sufizm, Shaykh Zahid Gilani, Safaviyya, Khalwatiyya, Suhrawardiyya.
APA, Harvard, Vancouver, ISO, and other styles
You might also be interested in the extended bibliographies on the topic 'Islamic Empire – History' for particular source types:
Journal articles Dissertations / Theses Books
We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!

To the bibliography