Abbasid History

A partir de l'étude du chapitre 38 de l'ouvrage du savant mecquois al-Fâsî (m. 1429), Shîfâ' al-gharâm bi-akhbâr al-balad al-harâm, consacré à l'histoire du hajj, cet article tente d'identifier les modes de représentation du pouvoir mecquois dans l'oeuvre d'al-Fâsî. Il suggère que le récit récurrent des fitnas qui déchirèrent la cité sainte au moment du pèlerinage était une manière de
mieux en neutraliser les effets et les traces, à un moment où s'affirmait un nouveau pouvoir local fort, autour du chérif Hasan b. 'Ajlân.

El presente artículo tiene como objetivo llamar la atención sobre una obra que ha pasado un tanto desapercibida. Considerada como un trabajo menor de un autor satírico, al-Jāḥiẓ, el Kitāb Fakhr al-Sūdān 'alā al-Bīḑān (La superioridad de los negros sobre los blancos), pese a su sugerente título, ha sido minusvalorado, pero es, en realidad, una obra seria y plenamente imbuida en el contexto y el debate político-social del siglo IX. Esta obra resulta fundamental para entender la complejidad que encierra toda sociedad, antigua o moderna. Frente a la imagen tradicional sobre la población negra como una grupo marginado, invisible y sin historia, el Kitāb Fakhr al-Sūdān 'alā al-Bīḑān les otorga el protagonismo de su obra, les saca de su invisibilidad dentro de la sociedad abbasí, y recupera y reelabora, y esto es interesante, una historia y una memoria que hunden sus raíces en la antigüedad.

This chapter examines discourses on polygyny among East Syrian Christians in late antique and early Islamic Iraq and Iran. Through such discourses, articulated principally in legal texts but also in chronicles and biographical dictionaries, ecclesiastical elites sought to assert religious distinctiveness in the regulation of particular marital practices while lay parties variously accepted and contested the ecclesiastical vision. The chapter outlines the various forms of polygynous household organization that were customary in certain sections of Near Eastern societies, especially elite ones, and contends that many lay Christians engaged in them just as their non-Christian neighbors did. From an early date, however, East Syrian bishops set a standard defining polygyny as outside the bounds of the practices that denoted membership in their vision of Christian community. Furthermore, the ecclesiastical hierarchy’s increased efforts to formalize a comprehensive communal legal tradition after the Muslim conquests resulted in new strategies to combat lay polygyny; chiefly, the bishops sought to regulate the inheritance practices of Christians so as to exclude the progeny of polygynous unions. In articulating this new Christian inheritance law, East Syrian ecclesiastics promoted a notion of the Christian household radically different from household patterns at elite levels of Islamic society, where polygyny and concubinage were standard techniques for the perpetuation of lineages.

The works of the third/ninth-century historian and geographer Ibn al-Wāḍiḥ al-Yaʿqūbī have long served as an indispensable source in the modern study of Islamic historiography, but nagging questions about alYaʿqūbī’s
purportedly Shiʿite identity have continued to bedevil modern attempts to interpret his works. Thisessay re-visits the question of al-Yaʿqūbī’s Shiʿite identity in of light of new data and a re-evaluation of the old,and it questions what evidence there exists for considering him a Shiʿite as well as what heuristic value, if any, labeling him as a Shiʿite holds for modern scholars who read his works.

This article studies the life and works of a hardly known littérateur and anthologist who lived in early Abbasid Baghdad and al-Fustat: Yusuf b. Ibrahim b. al-Daya. The first part of the article gives an attempted biography on the basis of personal information that can be found in anecdotes that are said to be taken from Yusuf ’s works. In the second part, these anecdotes and their relation to Yusuf ’s largely neglected literary output will be studied.

The issuing of the Baghdad Manifesto by the Abbasid caliph al-Qādir in 402/1011 pervaded Sunni Muslim historiography, and  became an indelible marker for denouncing Fatimid claims to ʿAlid lineage. In the chapter on the Baghdad Manifesto, Shainool Jiwa examines the socio-political circumstances that led to the issuing of the Abbasid proclamation. Through a close reading of the surviving texts of the Manifesto and their signatories, she establishes the various purposes of the Manifesto. These reveal as much about the power dynamics in Abbasid circles between the caliph al-Qādir (r. 381–422/991–1031), his Būyid overlords as well as the Sunni and Shiʿi notables of Iraq, as they do about the growing influence of the Fatimid daʿwa in the region. The enduring questioning of their ʿAlid descent amongst Sunni historians, long after the Fatimids had been politically vanquished, suggests that the Baghdad Manifesto itself had become emblematic of the larger mosaic of ʿAlid-Abbasid relations.

The employment of jurists or qāḍī-s for diplomatic missions, in the first centuries of Islam, is still little understood. The case of the qāḍī Ibrāhīm b. al-Jarrāḥ, who took a part in the surrender of the Egyptian governor ʿUbayd Allāh b. al-Sarī b. al-Ḥakam in 211/826, sheds light on the diplomatic use of qāḍī-s. With their special knowledge of legal books and formulas, qāḍī-s were increasingly seen by rulers as important experts who could use law to constrain the power of political rivals.

Ce court ouvrage d’adab, écrit par Abū Hilāl al-ʿAskarī (m. vers 400/1010), marque une étape essentielle dans l’histoire des relations entre les pouvoirs politique et judiciaire. À travers une série de récits pseudo-historiques, l’auteur entend démontrer que le souverain, avant même d’agir en justicier, doit accepter de se soumettre au jugement des hommes. Ce bref miroir des princes d’époque būyide vient couronner une longue évolution doctrinale issue des tensions entre le sommet de l’État et la judicature : en plaçant les califes sous l’autorité judiciaire des cadis, Abū Hilāl contribue à la désacralisation de l’institution califale et à la promotion d’une magistrature indépendante.

Mathieu Tillier, chercheur à l’Institut français du Proche-Orient (Ifpo), propose ici l’édition du texte arabe, précédée d’une introduction et accompagnée d’une traduction française.

تلخيص: يمثّل كتاب أبي هلال العسكري (المتوفّى في حوالي عام 400 ه/1010 مـ) الذي بين أيدينا مرحلة هامّة في تاريخ العلاقات بين السلطات السياسية والقضائية. فإنّ المؤلّف يبيّن عبر تسلسل من الأخبار أنّ السلطان العادل لا يمكنه تجسّد السلطة القضائية إلّا بعد أن خضع لأحكام قضاته. فهذا الكتاب، المؤلَّف في العصر البويهي والمنتمي إلى جنس آداب الملوك، يتوّج تطوّراً نظريّاً هامّاً نجم عن توتّر العلاقات بين القضاة والدولة العبّاسية. فمن خلال وصفه للعديد من الخلفاء المستسلمين لأحكام القضاة، يسهم أبو هلال في إزالة هالة القدسيّة عن الخلافة والدفاع عن مؤسّسة قضائيّة مستقلّة.

قام ماتيو تيليه، وهو باحث في المعهد الفرنسي للشرق الأدنى، بتقديم الكتاب وتحقيقه قبل ترجمته إلى الفرنسية.

This short adab treatise by Abū Hilāl al-ʿAskarī (d. c. 400/1010) marks an important turning point in the relationship between political power and the judiciary in Islam. Written in the Būyid period as a concise mirror for princes, the work sanctions a doctrinal evolution that is the outcome of long-standing tension between the judiciary and the highest levels of the state. Using a series of pseudo-historical narratives, Abū Hilāl suggests that rulers should be prepared to submit to the adjudication of ordinary men. By presenting caliphs as being under the judicial authority of qāḍī-s, the author contributes to the de-sacralisation of the caliphate and to the promotion of an independent judiciary.

Mathieu Tillier, researcher at the Institut français du Proche-Orient (Ifpo), presents a critical edition of the text with an introduction and a translation into French.

Wie der Titel bereits ahnen lässt, geht es in dem vorliegenden Sammelband um die Träger und Gestalter von Ritualen, die als jeweilige Spezialisten mit dem Neologismus »Ritualmacher« umschrieben werden. Traditionellerweise wenig beachtet, rücken so in den sich mit Ritualen aus unterschiedlichen Epochen und Kulturkreisen auseinandersetzenden Untersuchungen die eigentlichen Akteure in den Vordergrund. Unter dem vereinenden Gegenstand des Ritualmachers widmen sich die Fallstudien in chronologischer Reihenfolge römischen Prozessionen, der Selbstinszenierung fatimidischer Kalifen, byzantinischen Krönungszeremonien, mittelalterlichen Königswahlmessen und Hofzeremonien in Jaipur (Rajasthan). Bei einer derartigen Bandbreite an Material wollen die Herausgeber Jörg Gengnagel und Gerald Schwedler sicherstellen, dass die Frage nach dem methodischen Zugriff stets aufgeworfen wird (S. 7).

İslam Tarihi’nin Abbasiler ve Türk Tarihi dönemlerini kapsayan bu
ders kitabı dört ana kısımdan oluşmakta ve Abbasiler ile başlamaktadır.
Abbasiler, beş asır gibi oldukça uzun bir süre ayakta kalmayı
başarmış bir devlettir. Bu yönüyle Osmanlı Devleti’nden sonra gelmektedir.
İslam âlemine 508 yıl liderlik yapma şerefine nail olan Abbasilerin
Dünya ve İslam tarihinde olduğu kadar Türk-İslam tarihinde de oldukça
önemli bir mevkii vardır. Binaenaleyh çalışmamızda Abbasilere ayrılan kısım,
devletin kuruluşundan başlayıp 1055’te Büyük Selçuklu Sultanı Tuğrul’un
Bağdat’a girişine kadar ele alınmıştır. Sonraki aşamada Abbasiler
bünyesinde kurulan yarı bağımsız Türk devletleri olan Tolunoğulları, Sacoğulları
ve İhşidilerden sonra tam bağımsız Türk-İslam devletlerinden
İtil-Volga Bulgarları, Karahanlılar, Gazneliler, Büyük Selçuklular ve Harezmşahlar
hattı takip edilmiştir.
Geçmişte ülkemizde İlahiyat Fakülteleri öğrencileri için hazırlanan İslam
Tarihi ders kitaplarında Harezmşahlara değinilmediği gibi Selçuklu
ve Osmanlılara da yer verilmediği görülmüştür. Sonraki yıllarda bu eksiklik
kısmen giderilmiş, Harezmşahlar ve Selçuklular kitaplardaki yerini alırken
yine Osmanlılar saf dışı kalmıştır. Biz kitabımızda sahadaki bu boşluğu
bir nebze de olsa doldurmak gayesiyle hareket ederek Osmanlılara da
yer verdik. Ancak ele alınan konuların çokluğu nedeniyle Osmanlı Devleti’nin
altı asrı geçen tarihi yerine Osmanlı Tarihçisi Merhum Prof. Dr.
Halil İnalcık’ın “Klasik Çağ” olarak nitelendirdiği (1300-1600) tarih aralığıyla
sınırlı tuttuk.

This article examines the history of Muslim military in the 'Abbasid era. This study aims at revealing the achievement of the 'Abbasid military from the 8 th to 10 th Century A.D. In addition, this article also identifies the establishment of military, the characteristics of its army and navy, and the types of wars and rebellions that happened at the time. This study used the method of qualitative study which consists of historical study and content analysis to identify and analyze both primary and secondary sources that are deemed relevant to the 'Abbasid history and civilization. This research found that the 'Abbasid military became a great naval power which frightened the Byzantine Empire because the former is comparable to that of the Byzantium (Eastern Roman) in terms of their military recruitment, payroll, structure and organization, weapon technology and tactics of attack.

Explores the epistemic conceptualization of frontiers as articulated in the emergence of administrative geography in Baghdad during the formative period of the ʿAbbāsid state, from the eighth to tenth centuries. Particular attention is placed on the intersections between imperial administration, translation, scriptural exegesis, and the marvels and monsters inhabiting medieval Arabic and Persian descriptions of the world.

Abstract: This study analyzes the manuscript Lawāmi' al-anwār al-qulūb fī jawāmi' asrār al-muḥibb wa-l-maḥbūb (The brilliance of the lights of hearts in the series of secrets known by the lover and the beloved), by the jurist shafi'ī Abū l-Ma'ālī 'Azīzī b. 'Abd al-Malik b. Manṣūr al-Jīlī, known as Shaydhala (12th century). The manuscript is of an unpublished work of ten chapters that must be classified alongside the Sufism books of medieval Arabic literature. After studying the work's internal structure, author and context, attention is given to the language, terminology, themes and the elements characteristic of this literary genre, the purpose of which was to describe divine love. Among other questions , the paper reaches the conclusion that this manuscript represents yet another link in the series of books in Sufi literature that point to the refinement, enjoyment, sociability, enlightenment and convergence between man and his creator.

Rahman ve Rahim olan Allah'ın adıyla GİRİş Endülüs'te tarih ilminin doğuşu, gelişimini kendisine borçlu olduğu Doğu kökeninden kopuk değildir. Bununla beraber bu ilim, İslam'ın do-ğuşu esnasında hadis ilmine bağlı olarak ortaya çıkmıştır. Ancak Arap ya-nmadasında .-özellikle Yemen' de-biraz tarih fıkri ve belirginbir tarih sis-temi içeren yüksek seviyeli medeniyetler ortaya çıkarmış İslam öncesi mirasla olan irtibat noktalan ve sürekliliği gözardı edilmemelidir. Kuzey Araplan arasında, onlann ilahlan, sosyal durumlan, gelenekleri, savaşla-n, gündelik hayatlan ve nesepleri etrafında dolaşan şifahi rivayetler vardı. Bu rivayetler özellikle Arap kabileleri arasındaki savaşlan nakle-den "Eyyamü'l-Arab" rivayetleriyle devam etmiştir. Bu savaşlarda söyle-nen şiir ve nesir, anlatılan kahramanlık hikayeleri ve yeni olaylar, İslam'ın doğuşu esnasında yazılmaya başlanan tarihi bilgilerin bir kısmını oluşturur. Şiirle nesrin birbirine karıştığı dinamik bir tarza sahip bu riva-yetlerin özellikle kabile ortamındaki Araplar arasında tarih ilminin başla-masında rolü olmuştur!. Araplann soylanna ve özel günlerine önem vermeleri, İslam döne-minde daha da arttığı gibi olaylann zorlamasıyla beraber yeni bir çeşit or-taya çıkmıştır ki bu da me gazi veya peygamberimizin yaptığı savaşlardır. Bu savaşlar Müslümanlar nazannda ilgi ve gurur kaynağı olmuştur. Allah Rasulünün hayatı ve hayatının çeşitli dönemleri ile ilgHi araştırmalar tam anlamıyla gelişmiştir. Bu araştırmalan ilk başlatanlar, senetlerin sağlamlı-ğı ya da raviler zincirinin olayı rivayet eden ve gözleriyle görenlere kadar ulaşması konusuna önem veren muhaddislerdir. Ümmetin tarihinde erken ı. Bkz. Abdulaziz ed-Durı, Bahsun n Neşeti İlmi't-Tarih inde'I-Arab, Beyrot 1960 13.17.

Aunque la orientalización de la Península Ibérica ya estuviese en marcha, es bajo el signo del emir ‘Abd ar-Rahman II que ésta se hace constante, estableciéndose en su más alto exponente cultural.
Contrata para su corte letrados, poetas, filósofos, astrónomos y cantantes, inscribiéndose en este punto Ziryab, protagonista de la orientalización que se manifiesta en la época.
A través del análisis del capítulo del Muqtabis II de Ibn Hayyan sobre Ziryab, éste ensayo intentará demostrar que se introducen en al-Andalus novedades que llegan desde la corte abasida y que fascinan Córdoba e impulsan su orientalización.
Si fue o no Ziryab un personaje importante en la introducción de reformas administrativas, eso es algo que no podrá ser comprobado a través de la lectura del Muqtabis. Todavía encontramos indicios que nos hacen creer que el cantante iraquí ha sido tan influente en la corte cuánto otros que sí tenían importancia para la decisión política.

This book offers a thorough investigation of a forgotten dynasty: the Cairene descendants of the Abbasid family. It uncovers the public and private lives of the men invested as caliphs during the period of ‘Mamluk’ rule in Egypt and Syria (1250–1517) and reveals a nuanced understanding of the Abbasid Caliphate according to elite members of Syro-Egyptian society. In doing so, it addresses the function of the caliph and his office amidst the breakdown and recreation of each new socio-political order of the sultanate. The uniquely Cairene context of the idea and institution of the caliphate is examined, including the ways in which it was socially and textually performed in the late medieval Cairo Sultanate.

The “For the Record Project” is conceived of as an independent exploration on the topic of objectivity in the arts in relation to war and global conflict. Pieces in the corollary exhibition (held at Montserrat College of Art) dealing with Iraq, namely Benjamin Lowy’s “Iraq/Perspectives” (2007, archival pigment prints), James O’Neill’s “Tigris River” (2011, charcoal on paper) and, Rob Roy’s works “Witness #36” (2009, monotype, chine colle, acrylic on paper) and “Witness #41” (2011, monotype, chine colle, acrylic on paper) particularly intrigued me, especially as I am concurrently teaching “Survey of Islamic Arts,” a course covering the entire historical arc of Islamic arts.  In light of this, I think it is important to bring up the cosmopolitan, progressive nature of thinking from the mid-Eighth to mid-Thirteenth centuries in Abbasid Islam--if only to inform those who are unaware of this grand tradition. What follows is a reflection on the medieval history of Baghdad, and how works from the “For the Record” Exhibition might be viewed through that lens as a spur of conversation and contemplation in the Twenty-first Century.

A History of the Islamic World, 600–1800 supplies a fresh survey of the formation of the Islamic world and the key developments that characterize this broad region’s history from late antiquity up to the beginning of the modern era.
Containing two chronological parts and fourteen chapters, this overview explains how different tides in Islamic history washed ashore diverse sets of leadership groups, multiple practices of power and authority, and dynamic imperial and dynastic discourses in a theocratic age. A text that transcends many of today’s popular stereotypes of the premodern Islamic past, the volume takes a holistically and theoretically informed approach for understanding, interpreting, and teaching premodern history of Islamic West-Asia. A History of the Islamic World identifies the Asian connectedness of the sociocultural landscapes between the Nile in the southwest to the Bosporus in the northwest, and the Oxus (Amu Darya) and Jaxartes (Syr Darya) in the northeast to the Indus in the southeast. This abundantly illustrated book also offers maps and dynastic tables, enabling students to gain an informed understanding of this broad region of the world.

This article examines the motif of a man being buried alive with his recently deceased spouse found in the Fourth Voyage of Sindbad (El-Shamy S123.2). In 1904, D. S. Margo-
liouth noted that Sindbad’s Fourth Voyage
shared this theme with a story of a Byzantine
patriarch recounted in the tenth-century collection of al-Tanūkhī
Deliverance after Hardship. This article proposes one hitherto unknown textual route through which
this motif traveled from Tanūkhī to Sindbad—the
Maqāma Baṣriyya of al-Sayyid ʿAbd al-Raḥīm al-ʿAbbāsī (d. 1556). ʿAbbāsī’s Maqāma Baṣriyya reflects Ottoman intellectuals’
anxieties over their increasing involvement in the Indian Ocean trade during the 1530s. The final section of the paper discusses the tale of Cogia Muzafffer—which appears  to be a version of the ʿAbbāsī’s maqāma heard by Galland in 1673 while in Istanbul.

The province of Khurāsān constituted the centre of political, cultural, and religious life in the Sunni Islamic world from the ninth until the mid-twelfth century, after which Khurāsān was completely eclipsed. The question of how this occurred has remained almost completely unstudied; and the one study that there is does not consult the key primary literary sources for the time. The purpose of this article, therefore, is to re-examine what the primary sources reveal about the catastrophic cultural and political eclipse of Khurāsān in the mid-twelfth century, in order to demonstrate that this catastrophe was not due to “climate, cotton and camels” – in fact, Khurāsān was doing very well until the 1150s – but to concrete human agency and action: namely, the province's destruction by the rampaging Oghuz Turkmens after Sultan Sanjar had been taken captive by them in 1153, thus leading directly to the downfall of the Great Seljuq Sultanate.

Samarra's Archaeological City is the site of a powerful Islamic capital city that ruled over the provinces of the Abbasid Empire extending from Tunisia to Central Asia for a century. Located on both sides of the River Tigris 130 km north of Baghdad, the length of the site from north to south is 41.5 km; its width varying from 8 km to 4 km. It testifies to the architectural and artistic innovations that developed there and spread to the other regions of the Islamic world and beyond. The 9th-century Great Mosque and its spiral minaret are among the numerous remarkable architectural monuments of the site, 80% of which remain to be excavated.

Özet :
Abbasî halifesi Harun Reşid, kendine halef olarak önce Muhammed’i, sonrasında Abdullah ve Kasım’ı veliaht tayin etti. Abbasî hanedanından Zübeyde’nin oğlu Muhammed Emin’in liyakatine inanmadığı halde, hanedanın baskısından çekinerek onu birinci veliaht tayin etmiş olmasına rağmen, Horasanlı bir cariyeden doğma Abdullah Memun’a daha çok güvenmekteydi. Bu nedenle ona Horasan’da özerk bir statü bahşetti. Böylece Harun Reşid, bu şekilde -bilerek veya bilmeyerek- Abdullah Memun’a zafere giden yolu açmış oldu. Ölmeden önce bu kararını hac için gittiği Mekke şehrinde bir protokolle resmileştirdi. Ulema ve halka açık gerçekleştirilen Mekke protokolünün geçerliliği, Harun Reşid öldükten sonra Muhammed Emin tarafından tedricen ihlal edilmeye başlandı. Akabinde, kardeşler arasında -Kasım’ın müdahil olmadığı- bir mücadele başladı. Bu rekabette Abdullah Memun, kardeşi Muhammed Emin’e zamanla üstünlük kurdu ve nihayetinde Muhammed Emin’in ölümüyle neticelenen mücadeleyi kazandı. Zaferinde İranlı unsurun, Muhammed Emin’i destekleyen Arap unsura üstünlüğünün yanı sıra, Fazl bin Sehl, Tahir bin Hüseyin gibi İranlı şahsiyetlerin başarıları rol oynamıştır.
Anahtar Kelimeler: Muhammed Emin, Abdullah Me’mun, Abbasîler.





Abstract:
The Abbasid caliphate Haroon Rashid assigned firstly Mohammad and than Abdollah and Kasim as his heir apparents. Mohammad Amin was the son of Zubeyde who was from Abbasid Dynasty so Haroon Rashid had to declare Mohammed’s heir apparency. But infact he was believeing his incompetence but also hesitating the pressure of dynasty. For Haroon Rashid, Abdollah Mamoon was more suitable for throne so he gifted autonomous status. In this manner he –consciously or unconsciously- paved the way for Mamoon’s victory. Before his death Haroon Rashid officialized his decision by a prothocol in Mecca on the way to pilgrimage. After Haroon Rashid’s death, the Mecca Prothocol which had been open to ulama (muslim scholars) and public, was gradually infringed by Mohammad Amin. Then, bothers -out of Kasim- started a strugle. In this rivalry Abdollah Mamoon gradually preponderated and at the end Amin had died and Mamoon won the compatititon. In his victory, beside Mamoon’s Farsi predomination to Amin’s Arabs, the Farsi advocates of Mamoon as Fazl bin Sahl and Tahir bin Husayin were also effective.

Keywords: Mohammad al-Amin, Abdullah al-Ma’mun, Abbasid.

This article investigates the intellectual production of the celebrated scholar Fakhr al-Dīn al-Rāzī (d. 606/1210) during the decade or so he spent in the service of the Ghūrid sultans, from ca. 591/1195 to 602/1206. Operating exclusively within religious disciplines – theology, law and Qurʾān exegesis – and displaying pronounced rhetorical and dialectical features, this production contrasts significantly with his earlier and later production, which most notably exhibits much closer engagement with philosophy. It is argued that this “Ghūrid interlude” in al-Rāzī’s production reflects his role in spearheading the sultans’ project of divesting from the socially and culturally peripheral Karrāmiyya and fashioning themselves as champions of a sophisticated and cosmopolitan orthodoxy, and is furthermore aligned with his patrons’ transregional policies, including their pro-Abbasid stance. Al-Rāzī was in return invested by the Caliph al-Nāṣir with the title “he who summons people to the True One” (al-dāʿī li-l-khalq ilā l-ḥaqq), more commonly attested as “he who summons to God” (al-dāʿī ilā llāh). The article also offers a new examination of al-Rāzī’s Ghūrid-period intellectual biography and oeuvre.

This paper explores how the ninth-century Muslim Egyptian scholar Ibn 'Abd al-Hakam presents traditions about the origins of the 'Copts' and their historical actions in his 'Conquest of Egypt'. I argue that he exerts authorial agency in his collation in order to construct them as an inherently subservient community within Egypt, yet a community with particular divinely-ordained rights, and suggest reasons why this construction held significance for him within the context of political and social changes within ihs lifetime.

Abbasid Caliphate illustrated as peak period of Islamic civilization with the emergence of charismatic and influential caliphs. Al-Ma"mun was one of the influential caliphs who gave new political image through his policies on maintaining his power. Through this study, it will examine the policies implemented by al-Ma"mun on maintaining relationship with two groups of Muslims during his reign, Shiites and Mu"tazilites. The study also looks to the political events took place during al-Ma"mun reign which leads him to change his political means to maintain the position and the usage of religion as a method to manipulate the political agenda. By the end of the study, there will be an analysis on the effectiveness of the al-Ma"mun political strategies implementation.

"""This book, the first volume of a planned three-volume project, is a pioneering survey of the Galenic doctrine of the critical days. It presents the first scholarly edition of Galen’s De diebus decretoriis (Critical Days; Arabic: Kitāb ayyām al-buḥrān) since 1825, and the first English translation and detailed study of the same in modern times. In establishing the Arabic text, I have paid careful attention to both Arabic and Greek textual traditions. Moreover, I have inferred readings of the (non-extant) Greek manuscript used by the Arabic translator, which are included in a Greco-Arabic apparatus for use in preparing the Greek edition of this treatise (see next paragraph). In addition to the customary commentary wherein philological and conceptual issues are discussed, I have included a detailed historical and cultural Introduction.

This volume presents the first edition of the Arabic translation, by Hunayn ibn Ishāq, of Galen’s Critical Days (De diebus decretoriis), together with the first translation of the text into a modern language. The substantial introduction contextualizes the treatise within the Greek and Arabic traditions. Galen’s Critical Days was a founding text of astrological medicine. In febrile illnesses, the critical days are the days on which an especially severe pattern of symptoms, a crisis, was likely to occur. The crisis was thought to expel the disease-producing substances from the body. If its precise timing were known, the physician could prepare the patient so that the crisis would be most beneficial. After identifying the critical days based on empirical data and showing how to use them in therapy, Galen explains the critical days via the moon’s influence. In the historical introduction Glen Cooper discusses the translation of the Critical Days in Arabic, and adumbrates its possible significance in the intellectual debates and political rivalries among the 9th-century Baghdad elite. It is argued that Galen originally composed the Critical Days both to confound the Skeptics of his own day and to refute a purely mathematical, rationalist approach to science. These features made the text useful in the rivalries between Baghdad scholars. Al-Kindī (d.c. 866) famously propounded a mathematical approach to science akin to the latter. The scholar-bureaucrat responsible for funding this translation, Muhammad ibn Mūsā (d. 873), al-Kindī’s nemesis, may have found the treatise useful in refuting that approach. The commentary and notes to the facing page translation address issues of translation, as well as important concepts."""

Andrey ZAYTSEV Unité et diversité de l'empire abbasside de 750 jusqu'au milieu du Xe siècle. L'espace marqué par la culture arabo-islamique a acquis un niveau d'unité pendant les deux premiers siècle du califat abbasside. Par opposition à l'Europe carolingienne, on a appris l'habitude de parler du monde islamique. Pourtant l'état des faits devient plus compliqué quand on traite les mêmes territoires en termes de construction étatique et avec des nuances sociales plus détaillées. Dans leur ouvrage récent Burbank et Cooper caractérisent l'entité politique de l'État abbasside comme un empire et remarquent qu'il est dirigé par un pouvoir d'aspiration universaliste et qu'il possède une structure unifiée et hiérarchisée. 1 Il faut signaler toute suite que ça ne présume pas une homogénéité sociale. D'autre part on va noter un aspect imaginaire de ce type d'entreprise socio-historique. 2 Le

AUTHOR: HILLEL OFEK

An examination of the decline of scientific discovery and achievement in the Arab world compared to the history of scientific achievement in the Arab world / Islamic world during Islam's "golden age" from the 8th to the 13th centuries.