Hakkari Uleması (original) (raw)
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AL Baladhuri’s Kitab Futuh al- Buldan: Third Century Hijri Humanistic History
The third century Hijri was a period of excessive academic achievement in the history of Muslim historiography. During this period historical study reached a stage which led to the appearance of the great historians of that time. One of the earliest historians of this phase was Ahmed bin Yahya Baladhuri (d. 279A.H). His most celebrated and significant writing is Kitab Futuh al-Buldan (The Conquest of the Countries) which deals with the early Muslim Conquest and expansion. This book presents the episodic and personal character of early Islamic historiography. This article deals with the historiographical traditions adopted by Baladhuri and explains the differences between his writing and his contemporaries' and also discusses his contributions in the development of Muslim historiographical traditions.
The primary sources shedding light on the origins of Islam suggest that it may have been a seventh century religious revival towards a more orthodox monotheism during the rise of an Arab kingdom. Archaeological and historical research in recent decades has shed new light and put forward hypotheses that challenge the accepted picture of the origins of Islam. E. Gibson suggests that the Quranic geography be questioned, F. M. Donner points out that Christians were important Muslim leaders in the early days of Islam, the constitution of Medina shows Jews as its signatories, coins minted in the early 7th century speak of a "commander of the believers" rather than a Muslim caliph, according to G. Avni, excavations in Palestine and Syria show centuries of joint use of places of worship by Muslims and Christians and their relatively conflict-free coexistence whereas P. Sivers sees the key event in the migration of Arabs from the Lakhmid state after the execution of its last king at the hands of the Persian Sassanid ruler. Tendencies emerged to unite the Arabs, who were then no longer connected to either Byzantium or Ctesiphon. Archaeological sources contemporaneous with the events are mainly coins, fragments of Arabic texts of the period preserved in Vienna, Berlin and Chicago, Christian chronicles of the time, but also the Quran, temple remains and an inscription on the Al-Aqsa mosque, opposing the Trinity. One can conclude from these that the early 7th C "realm of the believers" was not a political emanation of a separate religion, but rather stood in opposition above all to the tritheistic heresy within monophysitism. Against the background of the problem thus outlined, the excavations in the Lakhmid capital, Al-Hira, where the leaders of the religious and political revival of the Arabs may have originated, seem of crucial significance.
A Document on the Kurdish Hakkārī Claim to 'Abbāsid Descent
'Kurdish history' was written down in the sixteenth century. Its famous version, in the form of the may have been motivated by the need to remember the glorious past in the face of a rather gloomy present. Despite attempts at unifying the material it contains, there are passages in which individual legendary claims can be detected. It was, for example, intended to proclaim the 'Abbasid moral and politi-co-social ideals or subjects, virtues on which the Hakkari emirs based their emirate and by means of which it was said to survive. References to the dynastic claim of the Hakkaris to 'Abbasid descent suffer from a dearth of primary material however, this paper presents a recently found document which records the 'Abbasid descent of Hakkari emirs.
Islamic History and Civilization Studies and Texts
2009
Fees are subject to change. This book is printed on acid-free paper and produced in a sustainable manner. Contents Professor Amalia Levanoni's Contribution to the Field of Mamluk Studies ix Michael Winter Preface xi Acknowledgments xxi List of Figures xxiI Notes on Transliteration xxiv Notes on Contributors xxv Part 1 Social and Cultural Issues 1 Already Rich? Yet 'Greed Deranged Him' Elite Status and Criminal Complicity in the Mamluk Sultanate 3 Carl F. Petry 2 Usages of Kinship Terminology during the Mamluk Sultanate and the Notion of the 'Mamlūk Family' 16 Koby Yosef 3 Medieval Middle Eastern Court Taste The Mamluk Case 76 Limor Yungman 4 Du sang et des larmes Le destin tragique d'Aṣalbāy al-Jarkasiyya (m. en 915/1509
"Probably built on the site of an ancient village named Diriditis, Baṣra was certainly re-styled under the Sassanid when was called Vahishātābadh Ardasher in honour of the Shahanshah from which took his name; under the ‘Arabs, Baṣra was appointed probably from Basāra which in Arabic means: acutely aware, perspicacity, possessing knowledge or understanding, a name that could not have been more appropriate. During the VI century Baṣra was already inhabited by ‘Arab Bedouin clans not specifically in the urban area but probably in the surrounding region, which is geographically settled close to the desert but immersed in a marshy area which would be nicknamed the Shaṭṭ al-῾Arab. Founded under ‘Umār ibn al-Ḫaṭṭāb, the establishment, at the beginning, was attributed to Sa‘d ibn Abī Waqqāṣ, a companion of the Prophet and a military general, the winner of the Qādisiyya battle; however, in the Early Islamic age, the conflict between Baṣra and Kūfa, for the allocation of their respective date foundation and the prestige of the founder, encouraged us to acknowledge that the truly maker of the first military camp was the Prophet’s companion ‘Utba ibn al-Ġazwān in 638/17: “this city was founded in the lower part of Iraq, on the great river formed by the junction of the Euphrates and Tigris. The city was intended to protect the region conquered by the Muslims about the mouth of Euphrates, to cut off the trade with India from Persia and to keep a check upon Ahwaz (a part of Ḫūzestān). […] The city of Baṣra was founded in the fourteen year of the hiğra. It soon gathered within its walls great numbers of inhabitants from the surrounding country; rose rapidly in importance, and has ever since been distinguished as a part for the Indian commerce.” The main problem concerning the first decade after Baṣra’s foundation was to provide, at his inhabitants, drinking water; the closed presence of the sea and of the desert doesn’t permit to find potable water. This difficulty would be resolved using the Tigris as main resource and building different water tank to collect also the rainy availability. Other difficulties concerned the construction of a port in spite of too low aquifers. At the beginning, Baṣra was exclusively a military camp and city, able to afford the control over the route of the Persian gulf and to constitute a starting base for the subsequent expeditions to Iṣṭaḫr, Fārs, Ḫurāsān and Sidjistān (29/650). Ṭabarī evaluate in 40.000 the baṣrian army which would fight in Ḫurāsān during the VII and VIII centuries. At the same time this city contributed to be settlement of Bedouins tribes who set off to urbanize. Before the ‘Arab arrival, the region was probably populated by Aramaeans, a semitic- ‘Arab population earlier emigrated in the north (they are usually associated with the Nabateans and the builder of Palmyra reign). During the Islamic conquest five ‘Arab tribes reached the city: Ahl al-‘Āliya, Tamīm, Bakr b. Wa’īl, ‘Abd al-Qays and Azd. It is possible that Tamīm clan dominated preserving an independent task during the internal early Islamic clashes. The process of sedentarization of a clan system, fortified the chiefs authorities of each clan maintaining autonomy and self-governing. The main settling reasons are probably connected with the Bedouin’s recruitment in the army and their avarice and money dependency: to be enrolled into an army created a money- dependency on the well paid salary of this historical period of conquering; ‘Arabs merchant, in addition, after the commercial decay of Arabian Peninsula, probably emigrated north and reached the towns of Kūfa and Baṣra. The chiefs upheld the order and created an internal aristocratic – familial system. Ch. Pellat in Le milieu baṣrien et la formation de Ğāhiẓ, lists a number of family authorities as al-Muhallab, Muslim ibn ‘Amr al- Bāhilī, Misma‘, al-Ğārūd, al-Anhaf ibn Qais, which represents the political most relevant figures of a first develop bourgeoisie."
The Early Islamic World (undergraduate course)
Undergraduate (2nd/3rd year option) module taught at UCL. How did the Arabs, a small group of tribes living in Arabia, came to conquer and rule a vast region from the Atlantic to the Indus? And how did their religion – Islam – came to be a major world religion? This module provides a thematic analysis of the first three centuries of Islam (600-900CE), moving between Arabia, the imperial centres of Baghdad and Damascus and the furthest reaches of the Islamic world. It addresses key topics including religion and empire, urbanism and monumentality, the ‘Green Revolution’, frontiers and jihad, industrial innovation, new trading worlds, and issues in Islamic heritage today.