Abbasid Research Articles

The Conflict over the Sovereignty between Abbasid Caliphate and Seljuk Sultanate (447 - 590 A.H.)

This analytical and inductive study follows the phenomenon of the conflict over the sovereignty between Abbasid Caliphate and Seljuk Sultanate in the era between 447 and 590 A.H. I conceived the roots of this conflict, it's causes and the development of this rivalry, which extended over one hundred forty years. The Seljuk Sultans done their best to deprive Abbasid Caliphs from the sovereignty, as Buyid kings had done with Abbasid Caliphs from 334 till 447 A.H. According to Seljuk's rule, the Abbasid Caliphate must be only religious authority. Therefore, the caliph has no right to designate governors, military commanders, even his own bodyguards. If the Caliph al-Muqtadi (422-467 A.H.), shown his weak, while he deals with the first Seljuk Sultan Tughril (447 - 455 A.H.). While, this situation, would not continue during the caliphates of Al-Mustarshid (512 - 529 A.H.), al-Muqtafi (530 - 555 A.H.), and al-Nasir (575 - 622 A.H.). During al-Nasir's caliphate, the Seljuk's tyranny over the Abbasid Caliphate had terminated by the killing of the last Seljuk Sultan called Tughril Ibn Alp-Arslan in 590 A.H. When the Abbasid Caliphs would resume their authority in 590 AH.. They actually spread their authority only over Iraq and parts of Persia, while the rest of Islamic world would rule by different independent powers.

“The Golden Age of Islam” - The History of The Caliphate

The article provides brief information about the reign of the Abbasid Caliphate during five centuries, the socio-economic and political disagreements that occurred on the territory of the Caliphate, the role of the Abbasid Caliphs in the development of science and culture, from the history of their rise to power to their fall.

The Excess and Fabrication about Historical novels of Movement (Hussein son of Ali) in (61 K/683AD)

Hussein son of Ali's movement is one of the most interesting events of the Umayyad era that attracts the attention of many historians, especially because he was martyred as a result of this movement in the year 61 A.D., which It is worth noting that some historians have exceeding the recording of the events of this movement in narrating some phenomena and events after the revolution that are far from the truth, which is due to the sympathy of the historian's supporters and the influence of the political side. In writing history in the later Abbasid era, except for the critical deficiencies in recording history in this era, this research shows all the excesses in the event with the cause of excess, and at the same time the response and attention of some later historians on the excesses of this event.

Dark Deeds, Broken Bodies

In the year 250/864–65, Baghdad’s governor Muḥammad b. ʿAbd Allāh b. Ṭāhir ordered the defilement of a prisoner’s corpse and grave site. The prisoner, Isḥāq b. Jināḥ, had been a criminal magistrate serving the rebel leader Yaḥyā b. ʿUmar, who had led a failed revolt in Kufa against the Abbasid caliphate (132–650/750–1258). According to the fourth/tenth-century historian al-Iṣbahānī, the governor demanded that the deceased Isḥāq b. Jināh not receive a funerary prayer, corpse-washing, or a burial shroud. Moreover, he ordered the corpse to be immersed in water in a grave and buried at a Jewish ruin. The governor’s intentional neglect of proper Islamic funerary rituals is shocking but not entirely surprising. Medieval Islamic political chronicles, biographical dictionaries, and social commentaries abound with darkly salacious reports of corpse neglect and even violence, shining a light on the efforts of the living to affect the dead. Why would anyone seek to “harm” a corpse? And what purpose did medieval Islamic historical narratives of necroaggression serve? This article addresses the narrative power of corpse violence in Greater Iraq during the mid-third/ninth and early fourth/tenth centuries, investigating the political meanings inscribed on bodies unmade by others. Viewing necroaggression as a type of performative political act, the article examines a vibrant polemical discourse that toyed with administrative concerns over coercion as well as popular anxieties over possible sensations experienced postmortem.

The art of translation in the Abbasid period

Arab-Islamic culture as a product of the mental and spiritual potential of many peoples around the world forms an important branch of human civilization. In particular, with the Abbasids overthrew the Umayyad dynasty, the role of non-Arabs in this culture increased, and the local population of the territories where Islam originated made their contribution to the all-Muslim culture. The strengthening of Islam in the conquered territories is observed with the strengthening of urbanization. Cities such as Basra, Kufa, Baghdad, Samarkand, Kardoba, Toledo are distinguished by a universal–cosmopolitan character, in which various ethnic communities and religions meet. On the other hand, with the intensification of the translation movement, Greek philosophical thought and Indo–Iranian thought penetrate into the depths of Islamic religion. The local Christian population, especially scholars, scribes and healers, who have firmly established themselves in the administrative institutions of the Baghdad caliphs, in the court of individual nobles, play a major role in this. Their activities are reflected in the work of both christian and muslim authors.

From ''Dependent Translation" to "Creative Translation'' by Taha Abdurrahman

This paper undertakes a critical and analytical examination of the transformative dimensions of translation as conceptualized by the Moroccan philosopher Taha Abdurrahman. Central to Abdurrahman’s intellectual project is the call to transcend the pervasive Eurocentrism that characterizes contemporary translation theories. Abdurrahman offers a nuanced critique of the translation methodologies employed during the Abbasid period, particularly the uncontextualized appropriation of Greek philosophy. He contends that this approach led to the marginalization of Islamic philosophy, reducing it to a mode of mere transmission and dependency, initially on ancient Greece and subsequently on the modern West. To address these historical inadequacies, Abdurrahman advocates for an innovative translation strategy termed taʾṣīliyya, which translates literally to “authenticating.” This strategy emphasizes a transformative process whereby the source text is integrated into the receiving culture, aligning with its specific epistemic and cultural needs, irrespective of the original context. Abdurrahman posits that this method is essential for fostering an autonomous Arab/Islamic philosophical tradition, one that is not subsumed under external theoretical paradigms, even if this necessitates deviating from conventional criteria of accuracy and faithfulness. This paper critically engages with the theoretical foundations and proposes practical applications of Abdurrahman’s translation paradigm. It situates his framework within the broader historical trajectory of translation in the Arabic intellectual tradition and contemporary translation studies. Furthermore, it interrogates the theoretical and methodological ramifications of eschewing conventional norms of fidelity and accuracy, notwithstanding their entrenched and restrictive nature.

Monasteries in the City of Samarra

The city of Samarra is one of the major cities of Iraq that Yaqout al-Hamwi described in the dictionary of countries by saying (it became the greatest country of God) and Al-Qazwini told about it in the monuments of the country (a great city located on the outskirts of the east of the Tigris between Baghdad and Tikrit) built by the Abbasid Caliph Al -Mu'tasim in God in 221 AH/ 835 M, and it is originally a monastery for the Christians, who bought it for 5,000 dinars, and took it as a capital for its succession, and reached its prosperity and its glory is the days of the caliph Al -Mutawakkil, 247 AH / 861 AD / 892. However, after 58 years, it was left as the capital of the Abbasids when the Abbasid Caliph, Al-Mutamid Allah, abandoned it in the year 279 AH / 892 AD, and took Baghdad, the old capital, as his headquarters, which maintained its position as the capital of the Arab Islamic state until the fall of the Abbasid Caliphate at the hands of the Mongols in the year 656 AH / 1258 AD.Al-Mu'tasim and the caliphs and princes who came after him built palaces, houses, mosques, and other things in Samarra. Samarra was famous for its Great Mosque, distinguished by its high, twisted minaret. It also contained the shrine of the two imams, Ali al-Hadi 254 AH/868 AD and Hasan al-Askari 260 AH/873 AD.

Representations of the critic other in Political Poetry of the Abbasid Era

The other is a broad concept, and the self is intricately linked to the other, as the self does not exist without the other, as it is necessary for the self to realize its existence. In other words, the other is the greatest motivator that puts the self in a state of mobilization of its capabilities. However, this interaction does not necessarily produce for us an interactive relationship characterized by In harmony, on the contrary, the other may be a factor of pressure, oppression, and deprivation of the rights and will of the self, which causes the self to live in a state of pain as a result of its feeling of impotence, nothingness, and the impossibility of achieving goals, which puts the self in a state of boycott with the other to the point of wanting to separate, so that his action appears in the form of movement. Rebellious like political poetry. The current study aims to contribute, with a small effort, to understanding the influence of the abusive other in directing the self’s behavior towards certain behavioral patterns that may lead to conflict with the other and deviation from his norms and laws, and the reasons that push the self towards insisting on its position as a result of the self’s feeling of its need to prove itself and play its active role in Translating the issues of every era, but before that we must know what the concept of the other means to us by tracing its linguistic roots in dictionaries.

Membingkai Sejarah Pendidikan Islam di Era Dinasti Abbasiyah

This research explores the golden period of the Abbasid Dynasty in Islamic history, focusing on the rapid development of education and science during that period. In an unstable political context and sharp ideological differences between various groups, the Abbasid Dynasty was able to create an environment that supported the progress of science, both in the fields of naqli and aqli sciences. The research methodology used was a Literary Study/Library Study approach, by collecting data from various library sources and previous research. The data was analyzed to understand the political, social and religious conditions during the Abbasid Dynasty, as well as their impact on educational and scientific development. The research results show that the Abbasid Dynasty experienced an educational heyday marked by the establishment of madrasas, large libraries and the promotion of science. A variety of teaching methods are used, including oral, rote, and written methods. The educational curriculum covers various subjects, from religious sciences to secular sciences. In the context of social and cultural diversity, recognition of the mawali group provides a new color for the development of science, with the exchange of ideas and traditions from various cultures. The Abbasid dynasty also had a significant impact on the Islamic and global world through the process of translating scientific works and collaboration between scholars from various backgrounds. This research confirms that the Abbasid period was not only the peak of scientific glory in Islamic history, but also provided the foundation for educational progress. and human civilization more broadly.

CALIPH HARUN AL RASHID'S POLICY ON ARABIC LANGUAGE DEVELOPMENT DURING THE ABBASID PERIOD

This research aims to find out and examine the role of Caliph Harun Al Rashid in the development of Arabic during the Abbasid Dynasty. The questions to be answered through this research are (1) How was the role of Caliph Harun Al-Rashid in the government during the Abbasid Dynasty, and (3) How was the development of Arabic language during the period of Caliph Harun Al-Rashid? To answer these questions, the research used a literature approach. The research method used with the type of literary research, the primary data source is a book entitled Harun Al-Rashid Amir The Caliphs and the Greatest King in the World and the Glory of the Caliph Harun Ar-Rashid The Progress of World Civilization in the Golden Age of Islam. While the secondary data sources are other books that are relevant to the object of the author's discussion. The data processing method used is the content analysis method. The findings of the results of this study indicate that (1) Caliph Harun Al Rashid's policies in Arabic Language Development policies carried out by Caliph Harun ar-Rashid related to the development of Arabic in his time include making Arabic the official language of the State, the movement of translating manuscripts and Greek books, establishing Baitul Hikmah, Purification of Arabic, Kuttab and the establishment of literary institutions (2) The development of Arabic during the time of Caliph Harun Al Rashid was very rapid, which was marked by the development of literature, grammar, and the emergence of Arabic scholars

Sains dan Sastra Pada Zaman Dinasti Abbasiyah

The Abbasid Dynasty (750-1258 CE) stands as one of the most illustrious periods in Islamic history, marked by significant advancements in science and literature. These achievements were driven by several factors, including political stability, economic prosperity, and government policies that promoted research and education. During this era, Baghdad, the capital of the caliphate, emerged as the intellectual hub of the world, attracting scholars, philosophers, and writers from diverse backgrounds.Science during the Abbasid Dynasty encompassed various disciplines such as mathematics, astronomy, medicine, chemistry, and physics. Muslim scholars not only translated classical works from Greek, Persian, and Indian sources into Arabic but also conducted original research and made substantial innovations. Figures like Al-Khwarizmi, known as the father of algebra, and Al-Razi, a pioneer in medicine, symbolize the scientific achievements of this period.In the realm of literature, the Abbasid era also witnessed remarkable growth. Poetry, prose, and other literary works flourished, with contributions from notable writers such as Al-Jahiz and Al-Mutanabbi. These literary works not only reflect the cultural and intellectual richness of the time but also provide insights into the social and political life under the Abbasid caliphate.Several factors contributed to these advancements, including the presence of large libraries such as the House of Wisdom (Bayt al-Hikma), which served as centers for translation and research, and the patronage of caliphs who supported the development of science and the arts. The synergy between political stability, economic support, and visionary government policies created an environment conducive to the progress of science and literature.Thus, the Abbasid Dynasty not only represents a significant milestone in Islamic history but also greatly contributed to the advancement of human civilization through its achievements in science and literature.

Kebudayaan dan Kearifan Daulah Abbasiyah: Warisan Peradaban Islam

This journal is intended to provide a general overview of the legacy of Islamic civilization during the time of Daulah the Abbasid, who ruled from 750 to 1258 after being elected by the second Abbasid caliph in 762 with headquarters in Baghdad and then moved to Samara in the ninth century. The Abbasid dynasty lasted for about five centuries, from 132 AD or 750 AD to 1258 AD. The method used by library research, using widely available literary sources, such as books, journal articles, research reports, and other electronic documents from online libraries or databases. Data obtained from journal sources relevant to the heritage of Islamic civilization in the Abbasian era include the advancement of educational sciences, the creation of literary and artistic works, and the widespread economic development in the spread of Islam during the Abbassian era. The heritage of Islamic civilization from the Abbasid era has had a major impact on Muslim society as a whole and such heritage is evidence of wealth and intellectual and artistic wealth.

Karakteristik dan Keindahan Syair Barat Ibnu Hani Al-Andalusi

This research aims to analyze the characteristics and beauty of Ibn Hani Al-Andalusi's western poetry during the Abbasid period. This research is library research with qualitative descriptive research methods. The data and data sources are words or sentences included in the poetry of Ibnu Hani Al-Andalusi. This research will discuss in detail the characteristics and beauty of Ibnu Hani Al-Andalusi's poetry. The results of this research show that Ibnu Hani Al-Andalusi was a poet who wrote a lot about praise poetry (al-Madh) which was mainly used for the caliph Mu'iz Lidinillah, however, the poetry still contains sub-texts. sub-themes such as lamentation (Al-Ritsa'), reproach/insult (Al-Hija'), seduction (Al-Ghazal), and description (Al-Washf). The forms of beauty of poetry that will be studied are in terms of theme, emotion ('athifah), imagination (khayāl), language style and poetry literature which includes the science of balaghah. From these studies, the beauty of the language of Ibn Hani Al-Andalusi's poetry will be seen, so that we can find out how beautiful the western poetry works that were famous during the Abbasid era were

Reviving Islamic Civilization in the Late Period of Abbasid: A Historical Analysis of the Madrasa al-Mustanṣiriyya

The spirit of education was renewed in the age of the Prophet Muhammad saw. through a talaqqī method in the Majlis that used to be conducted in the mosque. This system then improved over time, particularly during the Abbasid era, when many educational institutes were built to preserve Islamic civilization. The Madrasa al-Mustanṣiriyya, constructed in 1234 AD during the reign of al-Mustanṣir Billah, is one of the most renowned institutions. This madrasah is well-known for its complete system. This study aims to demonstrate the educational system's role in promoting civilization through the Madrasa al-Mustanṣiriyya, which will be discussed first on the social dimension in the era of al-Mustanṣir Billah in order to comprehend the establishment of Madrasa Mustanṣiriyya, its educational system, and its collapse. Thus, the qualitative method will be employed in this work, along with a historical study approach gleaned from books, journals, and related publications. This research discovered that the purpose of Madrasa al-Mustanṣiriyya, which was established during the declining age of the Abbasid, was to restore the majesty of this dynasty. Despite the chaos, the Caliph successfully developed the spirit of science and education through the Madrasa al-Mustanṣiriyya. Furthermore, it provides facilities for academic support through the waqf system. Unfortunately, the Mongol invasion of Baghdad succeeded in destroying it.

التناص: تحولات الشعرية البلاغية إلى الوظيفة النسقية

The study revolves around the intertextuality orbit in terms of its systemic attachment with cultural critique, where this rhetoric approach assumes a rhetoric capacity that exceeds the deliberative dimensions which are based on showing the poetic aspect of intertextuality and its ability to express the ideas of the text and that is done through creating a new post for it. This post is known as the systemic post and is originally associated with cultural critique and is based on procedural tools designed to create the cultural trick through which the profound meaning is passed. The meaning which Strauss added to the hidden meaning and Iceberger drafted in the underlying structure of the text. The study followed the possibility of this post manifesting itself in Arabic rhetoric and the western intertextuality theory, and did not find a clear impact. Therefore, it assumes that this post is new to intertextuality and this assumption is proven by an applied study which has been conducted on a creative text from the Abbasid Era. This text is Sahl bin Haroun’s letter on stinginess. The research concluded after careful study with results: intertextuality - the rhetorical device known in both Arab and foreign cultures - has a well-known pragmatic function related to the aesthetic and intellectual enrichment of the text linked with various quotations; intertextuality can be utilized in cultural critical studies by establishing the systemic function it possesses. In light of a systemic reading of intertextuality in the message of Sahl ibn Harun on miserliness, it became evident that the writer challenged the image of Arabs by reversing the trait of generosity and placed it on a low moral scale. Therefore, The study recommends following Arabic rhetoric research and studying it within a new vision so that the procedural tools are effective in adopting cultural critique.

The Theme and the Form: Three Querelles in al-Ǧāḥiẓ’s Dispute over Girls and Boys

Abstract The literary dispute over the respective merits of girls and boys as objects of desire, well known in ancient traditions, appears in Arabic literature from the 9th century onwards. Al-Ǧāḥiẓ’s Mufāḫarat al-ǧawārī wa-l-ġilmān (Boasting Match over Maids and Youths) is, at the earliest extant, the first text in prose dealing with this issue, and it opened the floor for several later works. The author addresses this theme by means of the literary genre of the debate, in Arabic mufāḫara, in which the lover of girls (ṣāḥib al-ǧawārī) and the lover of boys (ṣāḥib al-ġilmān) present their arguments. In addition to the main debate, two other disputes occur in the text: one between the ancient poets (al-qudamāʾ) and the moderns (al-muḥdaṯūn), and the other between Basra and Kufa. The former is one of the main debates of the Abbasid literary criticism, and the latter is another literary topos in the early Abbasid period. We could even understand the Mufāḫara, therefore, as structured through not one but three mufāḫarāt. The aim of this contribution is to highlight the importance of the “form” of the text – namely the literary dispute – by analyzing how the three debates interact within the text. I therefore argue that, although the theme addressed in the essay remains of a great interest today, the aim of the text is not only to discuss erotic practices but also to teach the reader a lesson of dialectic.

Sejarah Islam di Nusantara Pengaruh Kebudayaan Arab dan Persia Dalam Penyebaran Islam di Nusantara

This writing explores how Arab and Persian culture influenced the spread of Islam in the archipelago. Through an accommodative, acculturative and syncretic approach, Islam in Indonesia developed with the strong influence of these two cultures. The main focus of this writing is to look at the role of Arab and Persian culture in the Islamization process through trade routes, diplomatic relations, art, architecture and literature. The method used in this writing is a qualitative method with a literature study approach. Data was collected from various literature discussing the history and development of Islam in the archipelago, especially regarding the influence of Arab and Persian culture. The results show that Arab and Persian culture has a significant role in the spread of Islam in the archipelago. The discovery of the tombs of Persian ancestors from the 14th century AD such as Fatimah bint Maimun and Malik Ibrahim from Kasyan in Java is evidence of this influence. During the Umayyad and Abbasid caliphate, the Persian Empire had close ties with the Islamic world and played an important role in the spread of Islam to the archipelago through trade and diplomatic relations. The influence of Arab and Persian culture not only introduced Islamic teachings to the local population, but also shaped Islamic identity. in the archipelago. Trade and diplomatic relations are the main channels for the spread of Islamic teachings and practices, and it is concluded that Arab and Persian culture has a very important role in the Islamization process in the archipelago. The influence of these two cultures not only spread the religion of Islam, but also enriched and shaped Islamic cultural identity in Indonesia, making Islam an integral part of the lives of the people of the archipelago.

Islam Pada Masa Dinasti Fathimiyah

History has recorded that the Fatimid dynasty was an Islamic dynasty that was born in the X century and had very brilliant achievements in Islamic civilization. In fact, this dynasty was able to compete with the two great dynasties at that time, namely the Abbasid dynasty in Baghdad and the Umayyad dynasty in Spain. The glory of Islam during the Fatimid dynasty, was very developed, prosperous in the economic field, educational institutions were built including: the great mosque of al-Azhar which became a university educational institution in Cairo, Dar al-'Ilmi as a center for the study of Islamic sciences, astronomy and medicine . Likewise in the field of architecture, starting from magnificent gates, paintings, carvings, textile and ceramic products. All this shows the existence of the Fatimid dynasty at that time.

Women and Power in Early Islamic History: Jawari of the Abbasid Court (786-861 AD)

<em>The significant presence of jawari owned by the caliphs of Islam became a phenomenon during the early period (170 AH/ 786 AD-247 AH/861 AD) of Abbasid rule. This article aims to examine why the early Abbasid rulers (786-861 AD) "kept" many jawari in their palaces and whether they had relations with all of them. Through a historical and sociological approach, the findings of this study indicate that the large number of jawari owned by the Abbasid caliphs during the early period was closely related to the advancements (economic, social, and political) achieved by the Abbasids at that time; the acceptance of slavery in Islam, territorial expansion (futuhat), the growth of economic trade sectors, the flourishing of entertainment in society, and the influence of Ctesiphon. Furthermore, the ownership of a large number of jawari did not necessarily indicate strong sexual desires of the caliphs; rather, it primarily served as a symbol of power, as evidenced by the fact that only individuals with significant authority typically possessed numerous jawari. This was also supported by a strong tradition of rewarding enslaved individuals as gifts, and the fact that not all Jariyah were intimate with their masters.</em>

Resources and Taxes in the Second Abbasid Era (232 AH / 386 AD – 334 AH / 945 AD)

This study attempted to shed light on the most important financial resources in the second Abbasid era, such as Al-Kharaj, jizya, excise and tithes, and others, in terms of their definition, the purpose of their collection, and the extent to which the Abbasid caliphs were interested in the methods of collecting them. The study, also, investigated the taxes introduced by the state in late periods after having been exposed to financial crises, in order to fill the deficit in its budget. Thus, it was found that confiscation was an essential resource for the state treasury.