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Journal articles on the topic 'Islamic Empire – History'
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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.
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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.
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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.
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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.
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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.
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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.
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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
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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.
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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
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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
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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.
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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.
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Hussain, Chaman. ""The Riches of Ancient Pakistan: A Magnet for Invaders throughout History"." Global Sociological Review VIII, no. I (March 30, 2023): 306–20. http://dx.doi.org/10.31703/gsr.2023(viii-i).31.
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This research article delves into the historical narrative of ancient Pakistan, a region consistently sought after by invaders due to its abundant resources. Encompassing present-day Pakistan and parts of northern India, it has been a focal point for invasions and migrations over millennia. Its allure can be attributed to fertile lands, rivers, and mineral wealth supporting flourishing civilizations like the Indus Valley and Mauryan empires. Early invasions by Aryan tribes, Alexander's conquest, and Ashoka's Mauryan Empire marked significant chapters in the region's history. Islamic conquests in the 7th and 8th centuries introduced a new era, leading to the establishment of Islamic empires. The Mughals, drawn by the region's potential, brought cultural fusion. In the 19th century, British colonization further underlined its significance. This article highlights ancient Pakistan's enduring appeal, as a land of abundant resources and cultural diversity that has continuously attracted invaders, shaping the region's history and its role in human civilization.
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Fortna, Benjamin C. "ISLAMIC MORALITY IN LATE OTTOMAN “SECULAR” SCHOOLS." International Journal of Middle East Studies 32, no. 3 (August 2000): 369–93. http://dx.doi.org/10.1017/s0020743800021140.
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Recent scholarship has taken great strides toward integrating the history of the late Ottoman Empire into world history. By moving beyond the view that the West was the prime agent for change in the East, historians have shed new light on indigenous efforts aimed at repositioning the state, reconceptualizing knowledge, and restructuring “society.”1 A comparative perspective has helped students of the period recognize that the late Ottoman Empire shared and took action against many of the same problems confronting its contemporaries, East and West. The assertion of Ottoman agency has been critical to finishing off the stereotype of the “sick man of Europe,” but the persistent legacies of modernization theory and nationalist historiography continue to obscure our view of the period.
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SCHETNIKOV, ANDREY. "ISLAMIC GEOMETRIC PATTERNS, ITS HISTORY AND DESIGN METHODOLOGY." ΣΧΟΛΗ Ancient Philosophy and the Classical Tradition XVIII, no. 1 (2024): 427–68. http://dx.doi.org/10.25205/1995-4328-2024-18-1-427-468.
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This article deals with the art of geometric ornaments, widely spread in the whole Islamic world. This art appeared at the beginning of the 11th century in Khorasan and Transoxania, rapidly developed in the next two centuries until the Mongol invasion, transferred from here to Damascus, Cairo and further to the Maghreb countries, and then flourished again in the Timurid Empire, when multi-color solutions were added to complicated geometry of star polygons. We consider various principles for constructing these patterns, with special attention to so called “polygonal technique”.
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Robinson, C. F. "Review: Exploring an Islamic Empire. Fatimid History and its Sources." Journal of Semitic Studies 49, no. 2 (September 1, 2004): 396. http://dx.doi.org/10.1093/jss/49.2.396.
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Abdukadyrov, Nurzhigit, and Bekmurat Naimanbayev. "The role of pilgrimage in cultural and spiritual ties between the Ottoman empire and the peoples of Central Asia (ХІХ-ХХ centuries)." Journal of history 113, no. 2 (2024): 113–2. http://dx.doi.org/10.26577/jh.2024.v113i2-011.
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At the turn of the 19th-20th centuries, a new stage of political, social and cultural relations began between the Ottoman Empire and the peoples of Central Asia. The Ottoman Sultan, as the caliph of the Islamic world and a supporter of Islam, always supported the Turkic-Muslim peoples of Central Asia. One of the closest ties between peoples was cultural and spiritual relations, and an important role in this area was played by the Muslim pilgrimage - the Hajj. The Central Asian Muslims who made the pilgrimage stayed in the territories of the Ottoman Empire for a long time in order to deeply study the Muslim culture and Islamic teachings. Back in the country, they used their materials to develop Muslim culture and spiritual knowledge and provide religious education. The article discusses the role of the Muslim pilgrimage in the development of cultural and spiritual ties between the Ottoman Empire and the Turkic-Muslim peoples of Central Asia. The topic of the scientific article reflects a certain aspect of the problem - this means the role and contribution of the Muslim pilgrimage in cultural and spiritual ties among Muslim peoples. The purpose of the research work is to study the activities of pilgrims in the development of cultural and spiritual ties between the Ottoman Empire and Central Asia. It also studies the place and contribution of pilgrimage in the development of the idea of pan-Turkism and pan-Islamic ideology among the Turkic peoples of the Ottoman Empires and Turkestan. A new scientific analysis is being carried out on the history of cultural and humanitarian relations between the Ottoman Empire and the Turkic-Muslim peoples of Central Asia.
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Kurth, James. "Confronting the Unipolar Moment: The American Empire and Islamic Terrorism." Current History 101, no. 659 (December 1, 2002): 403–8. http://dx.doi.org/10.1525/curh.2002.101.659.403.
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A dialectical and symbiotic connection, perhaps an escalating and vicious cycle, exists between the [growth of the American Empire and the growth of Islamic terrorism], and the world is about to witness a titanic and explosive struggle between them.
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Abror, Robby Habiba. "The History and Contribution of Philosophy in Islamic Thought." Buletin Al-Turas 26, no. 2 (July 21, 2020): 317–34. http://dx.doi.org/10.15408/bat.v26i2.15867.
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The purpose of this study was to provide information about the Islamic philosophical discourse that contributed to the world of Islamic education in particular and Islamic intellectual property in general. This research used a qualitative method with a literature review in collecting material objects. This research found that the Islamic philosophy originated from the Greek philosophy, especially the Peripatetic tradition and its Neo-Platonism style, but were not imitations of it. The Islamic philosophy that grew from a distinctive Islamic culture gave birth to authentic intellectual creativity products in the history of Islamic thought and civilization. The Islamic philosophy was actually a mixture of Aristotelianism and Neo-Platonism since Greek works had been translated into Arabic and spread across the Arabian Peninsula during the Abbasid Dynasty in the Islamic empire. However, the Islamic philosophy could harmonize Aristotle and Plato; and successfully reconciled reasons and revelations. It can be concluded that the Islamic philosophy was not stagnant, but was dynamic and always actual in producing philosophical ideas that could provide solutions for this era.
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Hamès, Constant. "Paul Walker, Exploring an Islamic Empire. Fatimid History and its Sources." Archives de sciences sociales des religions, no. 142 (June 1, 2008): 191–321. http://dx.doi.org/10.4000/assr.16203.
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Yulita, Ona, and Doni Nofra. "PERLAWANAN KESULTANAN MELAYU JAMBI TERHADAP KOLONIAL BELANDA: KASUS SULTAN MUHAMMAD FACHRUDDIN (1833-1844 M) DAN SULTAN THAHA SAIFUDDIN (1855-1904 M)." FUADUNA : Jurnal Kajian Keagamaan dan Kemasyarakatan 2, no. 2 (August 24, 2019): 73. http://dx.doi.org/10.30983/fuaduna.v2i2.2068.
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<em>Disclosure about the formation and development of the Islamic empire in the archipelago, including the underdeveloped field of study. Though the history of the empire in the archipelago is very much to be discussed, both large and small that affect the form of local Islamic traditions and culture. Writing about the sultanate of the archipelago is very little, this is because of limited resources such as local texts, tambo, chronicles, saga, genealogies and so forth. Moreover, an empire in the archipelago that is not too large, will increasingly difficult to express its history and development. Therefore, the study of the Islamic Sultanate in Jambi is a rather neglected study. In fact, according to Azyumardi Azra Jambi is one of the regions in the archipelago that was first visited by Muslim traders from Arabia. The history of the empire in the archipelago is full of tension and conflict, this has made it easier for Western Imperialism to colonize the archipelago. This is not because of its enormous military strength but because of the internal weaknesses of the sultanates in the archipelago who often wage war, intrigue, and try to master each other. One by one the sultanates in the archipelago were controlled, and Western Imperialism took huge profits through the trade routes controlled by the kingdom. The sultanate who was too violent in giving resistance was threatened to be abolished by Western Imperialism.</em>
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Hagemann, Hannah-Lena. "Limits of Empire: The Jazīran North before the Tenth Century." Journal of Late Antique, Islamic and Byzantine Studies 2, no. 1-2 (September 2023): 12–58. http://dx.doi.org/10.3366/jlaibs.2023.0014.
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This article traces the history of the northern Jazīra in the early Islamic period, from the beginning of Umayyad rule until the 870s. It reviews the material and written evidence for this territory, using as case studies the main cities of Āmid, Mayyāfāriqīn, and Arzan. It argues that there is little evidence for a systematic integration of the Jazīran north into the imperial fabric before the (re-)establishment of caliphal authority over this region at the end of the ninth century, a process that culminated in the creation of the provincial subdivision of Diyār Bakr around the mid-tenth century. The paper suggests that the history of the Jazīran north in the early Islamic period should be studied with reference to its Armenian connection: the entire region had strong historical ties to Armenia that carried over at least partially into the Islamic period. Approaching the north from a Jazīran as well as Armenian perspective thus improves our understanding of the complex and understudied history of this region before the tenth century.
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Chen, Yuan Julian. "Between the Islamic and Chinese Universal Empires: The Ottoman Empire, Ming Dynasty, and Global Age of Explorations." Journal of Early Modern History 25, no. 5 (October 11, 2021): 422–56. http://dx.doi.org/10.1163/15700658-bja10030.
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Abstract This article studies two sixteenth-century Asian texts: Khitay namah, a Persian travelogue about the Ming dynasty written by the Muslim merchant Ali Akbar and presented to the Ottoman sultan, and Xiyu, an illustrated Chinese geographical treatise with detailed travel itinerary from China to Istanbul by the Ming scholar-official Ma Li. In addition to demonstrating the breadth of Ottoman and Chinese knowledge about each other in the global Age of Exploration, these two books, written respectively for the monarchs of the self-proclaimed Islamic and Chinese universal empires, reflect the Ottoman and Chinese imperial ideologies in an era when major world powers aggressively vied for larger territories and broader international influence. Both the Ottoman and Chinese authors recast the foreign Other as the familiar Self – Ali Akbar constructed an Islamized China while Ma Li depicted a Sinicized Ottoman world – to justify their countries’ claims to universal sovereignty and plans for imperial expansion. Like many contemporary European colonial writers, Ali Akbar’s and Ma Li’s exploration of foreign societies, their literary glorification of their own culture’s supremacy, and their imposition of their own cultural thinking on foreign lands all served their countries’ colonial enterprise in the global Age of Exploration.
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Gohar, Saddik. "Integrating Western Modernism in Postcolonial Arabic Literature: A Study of Abdul-Wahhab Al-Bayati’s Poetics." Middle East Studies Association Bulletin 41, no. 2 (2007): 125–36. http://dx.doi.org/10.1017/s0026318400050501.
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Discussing the banning of Salman Rushdie’sSatanic Versesin some Islamic countries, Vijay Mishra and Bob Hodge argue:For the Islamic postcolonial world, the moral is clear and succinct: to write in the language of the colonizer is to write from within death itself. Postcolonial writers who write in the language of the Empire are marked off as traitors to the cause of a reconstructive post-colonialism. Postcolonial writers compose under the shadow of death (Williams & Chrisman 1993:277).Apparently, the consequences triggered by the publication of Rushdie’s novel, in the preceding century, raised many significant questions about the relationship between East and West, colonized and colonizer. Nevertheless, the hostility toward the book in some Middle Eastern and Islamic countries is not related to the issue of language, identified by Mishra and Hodge as “the language of the empire.” The use of colonial languages rarely represents a threat to Islamic culture because unlike the literature of ex-colonies in Asia, Africa, South America, the West Indies and the Caribbean, dominantly written in the language of the western colonizers, literature in a large part of the Arab-Islamic world is composed in indigenous languages. It is important to point out therefore that the issue of language, raised above, is irrelevant because the campaign againstSatanic Versesis rooted in the radical constructs of religious hegemony integral to contemporary political Islamic doctrines.
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Bosanquet, Antonia. "How the Umayyads Lost the Islamic West: Contrasting Depictions of the Uprising of 122/740 by Arab Historians." Der Islam 100, no. 2 (October 1, 2023): 397–421. http://dx.doi.org/10.1515/islam-2023-0021.
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Abstract In 122/740 an uprising in the Far Maghrib triggered a series of rebellions that eventually ended Arab rule over the Islamic West. The event is not of key importance for the historians of the Islamic Empire, and when it is discussed, the focus tends to lie on the uprising’s significance for Arab rule in al-Andalus rather than the Maghrib. This study compares the most detailed accounts of the Uprising of 122 by early imperial historians such as al-Ṭabarī and Ibn ʿAbd al-Ḥakam with those of later historians writing in the heartland of the Islamic Empire, such as Ibn al-Athīr and al-Dhahabī, and of historians situated further west, in al-Andalus and the Maghrib. It finds that the presentation of the Uprising of 122 varies depending on the historical context of and the source tradition used by the author in question. It also finds that while the Umayyad and Khārijite actors tend to be presented with a degree of differentiation and from a variety of perspectives, the portrayal of the rebels is more uniform. The rebels, referred to as Berbers in all accounts, are depicted as a monolithic entity displaying a stereotypical set of characteristics that sets them apart from notions of order and propriety that the authors associate with the Islamic Empire. Although its consequences for Arab rule in the West are not explicitly acknowledged by the historians, this comparison of how they depict its actors reveals the Uprising’s impact on the historical consciousness, particularly in regard to the inhabitants of the seceded region.
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Begum, Sajida, and Iqra Jathol. "An Analysis of Muslim History from Ancient to Ertugrul Ghazi: A Way Forward." Global Social Sciences Review VIII, no. II (June 30, 2023): 94–100. http://dx.doi.org/10.31703/gssr.2023(viii-ii).09.
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This study analyses features of Islamic historical facts and inspiring storytelling, highlights important aspects of ancient Islamic history, and is best understood as a religious tale with some room for creative interpretation. It will look at the historical circumstances surrounding the founding of Islam, including the caliphates that were chosen at the time because, as many accounts imply, they served as the cornerstone of the Muslim community. The article makes an effort to understand the inspiring Islamic history in this light, with a focus on elucidating those components that do not naturally correspond with the recorded tale. The research also makes an effort to accomplish these goals while placing a special emphasis on the Ottoman Empire and the history of Ertugrul.
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Gardner, I. M. F., and S. N. C. Lieu. "From Narmouthis (Medinet Madi) to Kellis (Ismant El-Kharab): Manichaean Documents from Roman Egypt." Journal of Roman Studies 86 (November 1996): 146–69. http://dx.doi.org/10.2307/300427.
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In 1968, Peter Brown read at the Society's Annual General Meeting a paper entitled ‘The Diffusion of Manichaeism in the Roman Empire’. Delivered at a time when little research was being carried out by British scholars either on Manichaeism or on the cultural and religious relationship between the Roman and the Sassanian Empires, it was for many a complete revelation. With consummate skill and vast erudition Brown placed the history of the diffusion of the sect against a background of vigorous and dynamic interchange between the Roman and the Persian Empires. He also mounted a successful challenge on a number of popularly held views on the history of the religion in the Roman Empire. Manichaeism was not to be seen as part of the mirage orientale which fascinated the intellectuals of the High Empire. It was not an Iranian religion which appealed through its foreigness or quaintness. Rather, it was a highly organized and aggressively missionary religion founded by a prophet from South Babylonia who styled himself an ‘Apostle of Jesus Christ’. Brown reminded the audience that ‘the history of Manichaeism is to a large extent a history of the Syriac-speaking belt, that stretched along the Fertile Crescent without interruption from Antioch to Ctesiphon’. Its manner of diffusion bore little or no resemblance to that of Mithraism. It did not rely on a particular profession, as Mithraism did on the army, for its spread throughout the Empire. Instead it developed in the common Syriac culture astride the Romano-Persian frontier which was becoming increasingly Christianized consequent to the regular deportation of whole communities from cities of the Roman East like Antioch to Mesopotamia and adjacent Iran. Manichaeism which originally flourished in this Semitic milieu was not in the strict sense an Iranian religion in the way that Zoroastrianism was at the root of the culture and religion of pre-Islamic Iran. The Judaeo-Christian roots of the religion enabled it to be proclaimed as a new and decisive Christian revelation.
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Gofur, Abdul. "History of the Salajiqoh Dynasty." Al-Jadwa: Jurnal Studi Islam 2, no. 2 (March 25, 2023): 208–22. http://dx.doi.org/10.38073/aljadwa.v2i2.1034.
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In North America The Salajiqoh dynasty originates from the Salajiqoh dynasty, also known as the Salajiqoh dynasty, is one of the dynasties that played an important role in the history of the Middle East and Central Asia in the Middle Ages. The Salajiqoh dynasty was founded by a group of Turkic peoples led by Tughril Beg in the early 11th century. In the Salajiqoh dynasty there were systemic devices that formed an integral unit and wholeness in a system of state government. This research includes the type of library research or library research. Literature research is a type of research based on the analysis and interpretation of data taken from written sources, such as books, journal articles, reports, papers, and other sources available in written form. The Salajiqoh dynasty was the first Turkish Islamic empire to rule the Islamic world. The power he held was so broad that it covered Central Asia and the Middle East – stretching from Anatolia to Punjab in southern Asia. The Great Salajiqoh Empire, which began to take power in the 11th to 14th centuries, was founded by the Turkic Oghuz tribe who embraced Islam. These devices constitute and form an integral unit and integrity in a system of state government including viziers, qadi, tax officials, close friends, intelligence, military. Science began to develop and progress during the reign of Maliksyah and his prime minister, Nizam al-Mulk. It was Nizam al-Mulk who initiated the establishment of the Nizamiyah (1065 AD) Madrasa (University) and the Hanafiyah Madrasa in Baghdad.
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Cummings, William. "Islam, Empire and Makassarese historiography in the reign of Sultan Ala'uddin (1593–1639)." Journal of Southeast Asian Studies 38, no. 2 (May 25, 2007): 197–214. http://dx.doi.org/10.1017/s002246340700001x.
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AbstractDuring the reign of Sultan Ala'uddin (r. 1593–1639), the Makassarese of Gowa and Talloq initiated a new form of historical writing known as lontaraq bilang. This article argues that this genre represents an Islamic form of historical writing that simultaneously integrated distant places and events within the structure of Makassarese history and Makassarese people and practices within the umma and the structure of Islamic history. Examining this islamisation of history writing yields new insight into premodern Makassarese notions of empire, social change, and religious identity. Lontaraq bilang are an important source of insight into how Makassarese grappled with what it meant to be Muslim and how processes of islamisation were transforming (or should ideally transform) their society.
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Aykan, Yavuz, and Boğaç Ergene. "Shari‘a Courts in the Ottoman Empire Before the Tanzimat." Medieval History Journal 22, no. 2 (November 2019): 203–28. http://dx.doi.org/10.1177/0971945819897437.
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This article describes the history, features and functions of the Islamic law courts in the Ottoman Empire before the Tanzimat era. After briefly surveying of the roots of this institution in pre-Ottoman settings, the article focusses on how Ottoman administrators and juridical experts built on this legacy. Later, the article discusses the modern scholarly literature on the court in a way to reflect on its prevalent tendencies.
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Hillenbrand, Carole. "1092: A Murderous Year." Arabist: Budapest Studies in Arabic 15-16 (1995): 281–96. http://dx.doi.org/10.58513/arabist.1995.15-16.28.
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The article provides an analysis of the year 485/1092, a momentous one in Islamic history. It witnessed the deaths in quick succession of the two most famous men in the eastern Islamic world, in the great Seljuq empire. Those two men were the great vizier, Niẓām al-Mulk and the Seljuq sultan himself Malikšāh. With the removal of these two key figures, the Seljuq empire fell into disarray and was never again to enjoy the unity and prosperity of the two decades of Malikšāh’s rule. The article attempts to disantangle answer the question: Who killed Niẓām al-Mulk and Malikšāh? The article tries to disentangle these murders from the established narrative.
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Pirbhai, M. Reza. "Symbols of Authority in Medieval Islam." American Journal of Islam and Society 30, no. 2 (April 1, 2013): 117–19. http://dx.doi.org/10.35632/ajis.v30i2.1138.
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This insightful book, useful to scholars and students of Islamic and SouthAsian history, illuminates the place of Islamic thought and institutions in thepolitical regimes of the Delhi Sultanate (1206-1526). Finding late approachesto the historiography of the period unduly focused on “fact” and “fiction,”rather than “meaning,” the author unravels the more complex relationshipbetween history and historiography in six pertinent chapters (p. xix). Theseare complemented by maps, illustrations, thorough endnotes, and a usefulbibliography. As a whole, the cohort of Persian histories read lead to the convincingconclusion that “historians played a major role in producing and sustainingideas about power, justice and Islamic rule of the premodern empire”(p. 160) ...
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Akbar, Ali. "The Zoroastrian Provenance of Some Islamic Eschatological Doctrines." Studies in Religion/Sciences Religieuses 49, no. 1 (October 14, 2019): 86–108. http://dx.doi.org/10.1177/0008429819844499.
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Zoroastrianism, as the major Iranian religion before the fall of the Sasanian Empire in the seventh century, exercised a deep influence on other religious traditions of the region around it. In particular, it has exercised a strong influence on the development of eschatological ideas in the Arabic and Islamic literature. This article explores some of the main features of the transmission of ideas from Zoroastrian sources to Islamic literature, focusing on doctrines regarding the judgment of souls after death. It argues that the Islamic literature that emerged in the first centuries of Islamic history borrowed several eschatological themes covered in Zoroastrian sources, and incorporated them into an Islamic theological system.
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Al-Ali, Afaf. "The Development of Endowment Banks in The Historical Experience of The Ottoman Civilization." International Journal of Educational Sciences and Arts 2, no. 8 (October 2023): 101–30. http://dx.doi.org/10.59992/ijesa.2023.v2n8p5.
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Anyone who follows the history of the endowment will notice that the endowment was known in a form before Islam, but it developed with Islam to the point where it became difficult to imagine Islamic societies without the endowment. This role began to grow constantly until it reached its peak in the Ottoman Empire, and even in the Ottoman Empire, we find that the role of the endowment differed from one region to another. In any case, the history of the countries of the Islamic world reflects the richness of the Waqf experience and its success in establishing a social experience that included almost all levels of life and helped fundamentally in solving people’s problems. Even more, the Waqf embraced a large part of the innovations that characterized Islamic civilization, especially in periods of the nation’s weakness and decline. - Which ensured its continuity and transmission over time. Therefore, we cannot ignore the official and popular trends that the Islamic world is witnessing today towards rationalizing material capabilities and investing in the original efforts and perceptions of the “Waqfists” - as they are conventionally called - stored in the spirit of the times to reach comprehensive developmental endowment models based on the values of goodness, truth, and justice. It remains to point out that the endowment is a concept and an experience with an extended history that carries within it high development potential that qualifies it to contribute effectively to managing the present Islamic societies and confronting the challenges they face.
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Eki̇nci̇, Ekrem Buğra. "Fratricide in Ottoman Law." Belleten 82, no. 295 (December 1, 2018): 1013–46. http://dx.doi.org/10.37879/belleten.2018.1013.
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This paper considers fratricide in the Ottoman Empire from the Islamic/ Ottoman Law viewpoint. The established Turkish political tradition, which is based on the fact that the ruling power is a common patrimony of the members of the dynasty, gave rise to disastrous results in the early period of the Ottoman Empire. Since a strict succession system was not imposed during that early period of the Ottoman State, it would be the destiny of a shāhzādah (prince) which would determine his fate in becoming the next sultan. This resulted in infighting amongst the shāhzādahs. Revolting against the sultan or even planning to revolt are crimes according to Islamic/Ottoman law. The execution of those members of the dynasty who had not taken part in a revolt was legislated by the "Code of Sultan Mehmed the Conqueror," which was based on the sovereign right of the sultan accorded by Islamic Law (Orfi Hukuk). Relying on the principle of maslaha (common benefit) in Islamic law, some of the Ottoman scholars permitted fratricide as well. According to this principle, when facing two potential outcomes, the lesser of two evils is preferred. Some of the modern researchers consider this justification invalid. According to them, the execution of shāhzādahs who have not taken part in a revolt is politically correct, but contrary to Islamic law. The main contribution of this paper is to deal with the fratricide from the point of view of Islamic law by utilizing traditional legal texts and to addess to underlying Islamic legal principles behind fratricide application and what legal evidence the 'ulemā (Ottoman scholars) based their judgment on.
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Helfgott, Leonard, and Thomas T. Allsen. "Commodity and Exchange in the Mongol Empire: A Cultural History of Islamic Textiles." American Historical Review 104, no. 5 (December 1999): 1632. http://dx.doi.org/10.2307/2649359.
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Blair, Sheila S., and Thomas T. Allsen. "Commodity and Exchange in the Mongol Empire: A Cultural History of Islamic Textiles." Journal of the American Oriental Society 119, no. 2 (April 1999): 331. http://dx.doi.org/10.2307/606127.
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Kujundžić, Enes. "Catalogues – means of accessing islamic manuscripts in Bosnia and Herzegovina." Zbornik radova Islamskog pedagoškog fakulteta u Zenici (Online), no. 4 (December 15, 2006): 239–52. http://dx.doi.org/10.51728/issn.2637-1480.2006.239.
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Islamic manuscript books had an over-eminent role in the spreading of literacy and dissemination of knowledge of Islamic provenance in Bosnia and Herzegovina not only among ulemah circles but rather among ordinary people in general. Those facts are proved by several thousands of such books which are preserved in national and foreign collections, most famous among them being preserved in Gazy Husrev-bey’s library in Sarajevo and Bašagić’s collection in Bratislava, Slovakia. Authentic evidence of the possession and use of Islamic manuscripts in Bosnia and Herzegovina during Ottoman Empire, which ended in 1878, are comprised in sijjils of shariah law. Sijjyl is a collection of court records of certain territorial-administrative area which resulted out of a professional judicial practice in a certain time period. These documents are peculiar civilization registers whose content includes various topics – currently unavoidable study of political, economic, social and cultural history of a town or a wider region. The above mentioned facts suggest the importance of the catalogues of Islamic manuscripts and archive registers dating from Ottoman-empire period in Bosnia and Herzegovina.
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Nasution, Kasron. "Historisitas dan Dinamika Lembaga Pendidikan Islam di Indonesia." Al-Fikru: Jurnal Ilmiah 14, no. 2 (May 3, 2021): 66–80. http://dx.doi.org/10.51672/alfikru.v14i2.36.
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This study aims to analyze the historicity and dynamics of Islamic education institutions in Indonesia starting from the classical period, colonialism period, and pre- and post-independence periods. This research uses library research method. Data analysis using analytical descriptive analysis techniques. The results of the study show that Islamic education in Indonesia is the same age as the existence of Islam in the archipelago. Broadly speaking, the history of Islamic educational institutions in Indonesia can be divided into three periods. First, the classical period of the 13th - 16th century, namely since the entry of Islam in Indonesia, the establishment of the Islamic empire, the era of the Islamic empire until the entry of colonizers into Indonesia. Several institutions during this period were mosques, Islamic boarding schools, menasah, rangkang and dayah, surau. Second, the colonial period until the independence period (1600 - 1945). At this time it was divided into two, namely during the Dutch colonial period, there were several institutions namely Elementary Education, Latin Schools, Seminarium Theologicum, Academie der Marine, Chinese Schools. During the Japanese occupation there were several institutions, namely Basic Education (Kokumin Gakko), Advanced Education, consisting of Shoto Chu Gakko, Vocational Education, Higher Education. Third, the period of the independence era (1945-present). There are several institutions, namely pesantren, madrasah, schools, PTKI.
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Ilma, Lailia Nuril, and Muhammad Numan. "Sejarah Transmisi Keilmuan ke dalam Bahasa Arab." An-Nidzam : Jurnal Manajemen Pendidikan dan Studi Islam 10, no. 2 (December 24, 2023): 202–10. http://dx.doi.org/10.33507/an-nidzam.v10i2.1788.
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Arabic translation in Islamic history played an important role in connecting the civilization of the Arab world with ancient knowledge and foreign cultures. From the time of the Prophet Muhammad to the time of the Ottoman Empire, the translation of science and philosophy was key in the development of science in the Islamic world. During the time of the Prophet Muhammad, the importance of mastering foreign languages and communication with non-Arab communities encouraged translation activities. The Prophet Muhammad himself sent letters to foreign kings and even translated the Koran. During the Umayyad era, the translation of Greek knowledge into Arabic began as a personal initiative of clerics. Furthermore, the Abbasid Daula, especially during the time of Caliph al-Ma'mun, witnessed a large-scale translation movement and the establishment of Bayt al-Hikmah as a translation center. During the Ottoman Empire, Islamic education initially experienced a setback, but Sultan Mahmud II reconstructed the education system, including the curriculum and teaching methods. This article emphasizes that individual hard work and political support in the scientific translation movement were important factors in the development of Islamic civilization. Further research can explore the role of translation in the context of Islamic education and the development of Islamic society today.
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Harits, Imron Wakhid, Stefan Chudy, Alena Juvova, and Pavla Andrysova. "Indonesia Education Today: Dating Back Its History of Islam and Imparting European Education System." Asian Social Science 12, no. 5 (April 19, 2016): 179. http://dx.doi.org/10.5539/ass.v12n5p179.
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<p>History of education in Indonesia dates back with its multicultural notion and acculturation since many years ago from Hindu Empire till the Islamic ruler. Later on in the colonial era, European education system gave much influence in Indonesia modern education. It was as if two sides of coin, the coming of European countries, such as Portugal and Dutch in Indonesia carried out lot of miseries on the other hands it also contributed to foster of modern education system in Indonesia. This paper is aimed to examine the influence of Islam and Europe influences to Indonesia Education. Modern Islamic Boarding Schools and Muhammadiyah (name of the biggest Modern Islamic Organization in Indonesia) Schools are the typical of the combination between European and Islamic education system synergy. The ethnography method with the participant –observation is used to get the dept observation and identification of the two different cultural contexts. Although, Many Modern Islamic Boarding Schools or Modern Pesantren and Muhammadiyah Schools have been risen up in Indonesia today, otherwise Pesantren with its traditional system are still existed in Indonesia.</p>
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Piterberg, Gabriel. "The Formation of an Ottoamn Egyptian Elite in the 18th Century." International Journal of Middle East Studies 22, no. 3 (August 1990): 275–89. http://dx.doi.org/10.1017/s0020743800034073.
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The conquest of the Mamluk sultanate by the Ottoman Empire brought into confrontation two centers in the history of Islamic civilization. One, Asia Minor and southeast Europe, was the center of the Ottoman Empire. The other, Egypt, had been the core of the Mamluk sultanate for 2½ centuries (1250–1517). Both states were dominated by Turkish-speaking elites based on the institution of military slavery. In both cases this slave-recruited manpower was the backbone of the army, and, to a lesser extent, of the administration.
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Tuna, Mustafa. "Madrasa Reform as a Secularizing Process: A View from the Late Russian Empire." Comparative Studies in Society and History 53, no. 3 (June 30, 2011): 540–70. http://dx.doi.org/10.1017/s0010417511000247.
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What is Islamic about reform among Muslims and what is not? How can we differentiate reform within an Islamic paradigm and a paradigmatic shift from the Islamic tradition to something else in a Muslim community? How do we establish the connection between reform as an intellectual or scholarly project and the translation of that project into social reality (or, in some cases, the absence of such a translation)? This article addresses these questions in the context of the Volga-Ural region in the late Russian Empire, where reformist Muslims attempted to reform existing Islamic educational institutions, particularly the religious seminaries called “madrasas,” as a means to modernize the region's Muslim communities. Educational reform initiatives among Volga-Ural Muslims originated within the framework of Muslim networks and institutions. Yet, especially after Russia's Revolution of 1905, reform in a number of prominent madrasas came to be characterized by various non-religious and at times even anti-religious influences emerging from the globalization of Western European modernity. Consequently, in these madrasas, education and the overall student experience turned into a secularizing process, and Islam as a religious system lost its weight and appeal for many students, who then engaged in a reform movement that evolved beyond an Islamic paradigm.
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Corby, Richard A., and Veit Erlmann. "Music and the Islamic Reform in the Early Sokoto Empire." International Journal of African Historical Studies 21, no. 1 (1988): 169. http://dx.doi.org/10.2307/219919.
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Michael, Michalis N. "Nationalizing the Ottomans and Ottomanizing the Turks." Turkish Historical Review 13, no. 1-2 (October 7, 2022): 28–41. http://dx.doi.org/10.1163/18775462-bja10030.
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Abstract This article analyses how the ruling party in Turkey and President Recep Tayyip Erdoğan are trying to construct a new Turkish nation on an ideological level through a different reading of Ottoman history. In this process, a special reading of Ottoman history comes to the fore after the Kemalist state tried to undermine its importance. The article studies the importance of the ideological use of history and the instrumentalization of the events of the Ottoman past by the administration in Turkey. This effort is analysed as an attempt to prove the historical continuity of the Turkish nation, which includes the long Ottoman history that the Kemalist state challenged. It is argued that Erdoğan is in essence nationalizing and religionizing the Ottoman Empire as a Turkish and Islamic empire and Ottomanizing the contemporary Turkish nation as one that should rely on the religious aspect of its identity.
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S., Vodotyka, and Robak I. "THE OTTOMAN EMPIRE IN THE INTERCIVILIZATION DIALOGUE IN SOUTHERN UKRAINE. THOUGHTS ON THE NEW APPROACHES TO TURKISH HISTORIOGRAPHY." South Archive (Historical Sciences), no. 33 (September 15, 2021): 15–20. http://dx.doi.org/10.32999/ksu2786-5118/2021-33-3.
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The article is devoted to reviewing the book by the well-known Turkish historian İlber Ortaylı "Ottomans on Three Continents". The authors consistently analyze the main postulates of the work in the history of Ottoman possessions in the Crimea and the Northern Black Sea region, focusing on the role of the Ottoman Empire in the interaction of Black Sea civilizations in the late Middle Ages and early modern times.The authors prove that the history of the Ottoman Empire is essential for understanding the history of Ukraine. Ottoman influences significantly impacted the history of the Ukrainian people and other indigenous peoples of Ukraine – Crimean Tatars, Karaites and Krymchaks, Crimean Greeks.The authors agree with the thesis of the Turkish researcher about the significant and sometimes decisive influence of the Ottomans on the situation in the Black Sea region in the XV–XVIII centuries. Furthermore, the authors express their views on certain statements of the book. In particular, İlber Ortaylı proves that the Ottoman Empire was a "state of the Middle Eastern Islamic type". Its presence in the Black Sea resulted in the interaction of Islamic Mediterranean civilization with Eastern European Orthodoxy and Ukraine were at the centre of this interaction. However, the authors cannot agree with the historian's statement about the primary basis of the empire – the system of the state, especially military, slavery (devshirme). It allowed to creation of a vast empire, The Sublime or Ottoman Porte. However, slavery could not create social mechanisms of progress. The civilizational basis of the Ottoman Empire was its steppe, Turkic-steppe, essence.In the Ottoman Empire, Western modernization borrowings were superficial, served utilitarian-pragmatic purposes, and did not change the foundations of civilization. Such selectable reforms were the reason why the Omans lost their possessions in the Crimea and the Northern Black Sea region to the Russian Empire in the eighteenth century. Significantly, both empires claim the imperial, not civilizational, heritage of the Roman Empire. The intelligence emphasizes that these claims are not sufficiently substantiated.Key words: İlber Ortaylı, Ottoman Empire, heritage, history of Ukraine, Northern Black Sea Coast, Crimea. Стаття присвячена огляду-рецензії книги відомого турецького історика Ільбера Ортайли «Османи на трьох континентах». Автори послідовно проаналізували основні постулати праці в координатах історії османських володінь в Криму і Північному Причорномор’ї, приділивши головну увагу ролі Османської імперії у взаємодії цивілізацій Чорномор’я у періоди пізнього середньовіччя і раннього модерного часу.Доведено, що історія Османської імперії має важливе значення для розуміння історії України. Османські впливи відіграли значну роль в історії українського народу та інших корінних народів України – кримських татар, караїмів і кримчаків, кримських греків.Автори погоджуються з тезою турецького дослідника про значний, а часом визначальний, вплив Османів на ситуацію у Чорномор’ї у ХV–ХVІІІ ст. та висловлюють свої міркування щодо окремих положень праці. Зокрема, І. Ортайли кваліфіковано доводить, що Османська імперія була «державою близькосхідно-ісламського типу» і її присутність у Чорномор’ї мала наслідком взаємодію ісламської середземноморської цивілізації зі східноєвропейською православною, причому Україна знаходилась у центрі цієї взаємодії. Однак, не можна погодитись з твердженням історика щодо головної основи імперії – системи державного, передусім військового, рабства (девшірме). Вона дозволило створити величезну імперію, Сяючу Порту, але рабство не може створити суспільних механізмів поступу. Цивілізаційною основою Османської імперії стала її степова, тюрксько-степова, сутність. В Османській імперії західні модернізаційні запозичення були поверховими, служили утилітарно-прагматичним цілям і не змінювали цивілізаційних основ. Власне це і стало основною причиною того, що у ХVІІІ ст. Омани втратили свої володіння в Криму і Північному Причорномор’ї, які дістались Російській імперії. Показово, що обидві імперії висувають претензії на імперську, а не цивілізаційну, спадщину Римської імперії. У розвідці наголошується, що ці претензії не є достатньо обґрунтованими. Ключові слова: І. Ортайли, Османська імперія, спадщина, історія України, Північне Причорномор’я, Крим.
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ZE EVI, DROR. "Changes in legal-sexual discourses: sex crimes in the Ottoman empire." Continuity and Change 16, no. 2 (August 2001): 219–42. http://dx.doi.org/10.1017/s0268416001003800.
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Through an examination of sixteenth-century Ottoman criminal codes pertaining to sexual crimes and their punishment, the article builds on the work of others who have attempted to streamline Islamic legal discourse and new legislation, mainly in the era of Süleyman the Magnificent. An emerging governing elite, recruited through slavery and attached to the sultan's household through marriage and patronage, attempted to create a legal system that, while committed to the tenets of Islamic law, promoted the new values of a dynamic group of people, which differed in many ways from those envisaged by the sharī a. The new legal codes suggest a change in discourse and outlook regarding various aspects of sexuality, gender differences, and concepts of crime and punishment.
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Carlson, Thomas A. "SAFAVIDS BEFORE EMPIRE: TWO 15TH-CENTURY ARMENIAN PERSPECTIVES." International Journal of Middle East Studies 49, no. 2 (April 20, 2017): 277–94. http://dx.doi.org/10.1017/s0020743817000058.
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AbstractArmenian sources from the 15th century provide distinctive viewpoints on the history of the Safaviyyih Sufi order before the foundation of the Safavid Empire. The history of T‘ovma of Metsop‘ suggests an earlier intermediate step in the militarization of the order, which scholars have typically viewed as an unprecedented development beginning after 1447, and ascribes to the Safavi shaykh the idea of taxing non-Muslims to encourage conversion to Islam. A second Armenian text, a previously unknown colophon, describes Haydar's attack on Shirvan in 1488 and the suffering of the Muslim and Christian sedentary population, as well as an episode of interreligious mockery. It is probably the earliest extant source to identify the Qizilbash by their distinctive red hats. Together, these sources suggest ways in which the Safaviyyih order's development was conditioned by the multireligious environment. They are examples of the value of non-Muslim sources even for late medieval Islamic history.
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Mardiah, Mardiah, Riska Suci Febriani, and Muslim Afandi. "Manajemen Pendidikan Islam Pada Masa Pemerintahan Sultan Sulaiman I Dinasti Turki Usmani (1520-1566)." Al-Amin: Jurnal Ilmu Pendidikan dan Sosial Humaniora 1, no. 1 (September 23, 2023): 42–55. http://dx.doi.org/10.53398/alamin.v1i1.247.
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Sulaiman I was the greatest Sultan of the Ottoman Empire who made a major contribution to Islam. This research was conducted with the aim of knowing the management of Islamic Education during the reign of Sultan Sulaiman I in the Ottoman Empire. In this study, researchers used a type of library research (Library Research) with descriptive methods and historical approaches. Researchers used data collection techniques with documentation techniques, namely examining library sources such as journals, educational books, history books, and other relevant sources. The conclusion from this study is that during the reign of Sultan sulaiman Al- Qanuni in the Ottoman Turkish dynasty filled with developments and updates in various fields, including the field of education. In the context of Islamic education, the policies taken by Sultan Sulaiman Al-Qanuni played an important role in shaping and strengthening the Islamic education system of his time. At that time education was divided into three parts, namely family education, palace education, and madrasah. several important roles of Sultan Sulaiman Al-Qanuni, namely Building Educational Complexes, Improving Teacher Welfare, and Determining Teacher Career Paths
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Sartori, Paolo. "Constructing Colonial Legality in Russian Central Asia: On Guardianship." Comparative Studies in Society and History 56, no. 2 (April 2014): 419–47. http://dx.doi.org/10.1017/s0010417514000097.
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AbstractThe history of Islamic law in Russian Central Asia defies many of the categorizations offered by both global and Russian imperial history. Recent studies of law in the age of colonialism have concluded that the attainment of legal hegemony in the colonies was consequent upon the initiative of indigenes that strategically manipulated jurisdictions; as colonial subjects increasingly involved the state in their private conflicts, they effectively pushed their masters to consolidate the institutional arrangements through which the state dispensed justice. Historians of the Russian Empire have reached a diametrically different conclusion: under tsarist rule, they argue, Muslims continued to access the services of the “native courts,” which remained mostly untouched following Russia's southeastward expansion. As the empire promoted a policy of differentiated jurisprudence, Russians effectively safeguarded the integrity of Islamic law. I argue that both of the aforementioned approaches are confined to the level of institutional history, and thus fail to consider that the creation of colonial hegemony rested on ways in which colonial subjects understood law and viewed themselves as legal subjects. I show that Russians, from the outset of their rule in Central Asia, initiated Muslims into colonial forms of legality by overcoming the jurisdictional separation they had themselves put in place. In allowing the local population to file their grievances with the military bureaucracy, the Russians effectively pushed Central Asians to reify colonial notions of justice, and thereby distance themselves from the tradition of Islamic legal practices.
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Bobrovnikov, V. O., A. D. Vasiliev, S. Z. Akhmadullin, and Sh Sh Shaikhaliev. "From Muslim Chronicles to National Historiographies? (The Conceptual Introduction)." Orientalistica 6, no. 3-4 (November 19, 2023): 548–67. http://dx.doi.org/10.31696/2618-7043-2023-6-3-4-548-567.
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The formation of national Muslim historiographies is still understudied in the context of inter-imperial transfers of knowledge in the era of the creation of national republics on the ruins of colonial empires. Meanwhile, its investigation sheds light on a number of key historical subjects of nation-building in nationalizing empires, hybriditization of Muslim historiography, subjectivity of Islamic historical knowledge. Based on the materials of historical works composed by the Muslim scholars of the Russian and Ottoman-Turkish nationalities such as ‘Ali Kayaev (al-Ghumuqi, 1878–1943), Jamal al-Din of Karabudakhkent (al-Gharabudaghi, 1858–1947), Murad Ramzi (1854–1934) and Yusuf Akçura (1876–1935), the authors of the article attempted to trace modern historical narratives of the former Muslim borderlands in the Russian and Ottoman empires, to establish their similarities and differences, contribution of Muslim reformers, who were close to the majority of these four historians, in the formation of national historiographies of the Caucasus, the Volga region and the former Ottoman Empire, including the popularization of national history in Muslim periodicals.
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Kabha, Mustafa, and Haggai Erlich. "AL-AHBASH AND WAHHABIYYA: INTERPRETATIONS OF ISLAM." International Journal of Middle East Studies 38, no. 4 (October 25, 2006): 519–38. http://dx.doi.org/10.1017/s0020743806412459.
Full textAbstract:
Islam is a universal religion and culture. Scholars who tend to focus on Islam in specific societies may overlook connections that, over the centuries, were important in shaping various Islamic intercultural dialogs. One case in point is the role of Ethiopia in the history of Islam. Although situated next door to the cradle of Islam, Ethiopia conveniently has been perceived by many Western historians of the Arab Middle East as an African “Christian island,” and as largely irrelevant. In practice, however, the Christian-dominated empire has remained meaningful to all Muslims from Islam's inception. It has also been the home of Islamic communities that maintained constant contact with the Middle East. Indeed, one of the side aspects of the resurgence of political Islam since the 1970s is the emergence in Lebanon of the “The Association of Islamic Philanthropic Projects” (Jamעiyyat al-Mashariע al-Khayriyya al-Islamiyya), better known as “The Ethiopians,” al-Ahbash. Its leader came to Beirut from Ethiopia with a rather flexible interpretation of Islam, which revolved around political coexistence with Christians. Al-Ahbash of Lebanon expanded to become arguably the leading factor in the local Sunni community. They opened branches on all continents and spread their interpretation of Islam to many Islamic as well as non-Islamic countries. This article is an attempt to relate some of the Middle Eastern–Ethiopian Islamic history as the background to an analysis of a significant issue on today's all-Islamic agenda. It aims to present the Ahbash history, beliefs, and rivalry with the Wahhabiyya beginning in the mid-1980s. It does so by addressing conceptual, political, and theological aspects, which had been developed against the background of Ethiopia as a land of Islamic–Christian dialogue, and their collision with respective aspects developed in the Wahhabi kingdom of the Saudis. The contemporary inner-Islamic, Ahbash-Wahhabiyya conceptual rivalry turned in the 1990s into a verbal war conducted in traditional ways, as well as by means of modern channels of Internet exchanges and polemics. Their debate goes to the heart of Islam's major dilemmas as it attracts attention and draws active participation from all over the world.