Caliph al-Ma Research Articles

Mu'tazlites Band: A Study of the Causes of Weakness and Fading

The Mu'tazilites obtained the concern of many thinkers and researchers, they devoted themselves to studying their ideas and beliefs adopted by the ruling authority since the beginning of the Caliph Al-Ma'moon reign (198-218 H./ 813-833 A.D), especially it was connected with the plight of Imam Ahmed Bin Hanbal (241 H./ 855 A.D), but the fame of Mu'tazilites started to fade at the beginning of Mutawakkil Caliphate (332 – 347 H./ 943 – 958 A.D), more accurate meaning, their doctrine became no longer an ideological doctrine with followers as another doctrine such as Shia and Sufis, this is in addition to Hanbali doctrine. These all were popular to the public till they led to its sustainability and continuation to the present time. However, the Mu'tazilites doctrine was confirmed by the elite intellectuals’ minds. The significance of the study came from many thinkers and historians who dedicated their study to the principles of Mu'tazilites. They deeply studied their principles and analyzed them. Thinkers and historians were interested in historical aspects, those important to hasten the end of their doctrine. In addition to the political factors and beliefs, people of the public played an important role in ending their doctrine, which was confined to caliphs and the elite of intellectuals and philosophers. The Mu'tazilites stand, and the ruling authority from Ahmed Bin Hanbal contributed to what is known as the plight of having a hostile attitude towards Mu'tazilites.

Sejarah Transmisi Keilmuan ke dalam Bahasa Arab

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.

Waqf and Bayt Al-Hikmah: A Review

Caliph Al-Ma'mun was the first individual to come up with the idea of establishing a waqf body to finance education and built the world's first waqf-funded institution called Bayt al-Hikmah. The early establishment of Bayt al-Hikma as a concept or indeed as a forum for debate can be attributed to Harun ar-Rashid (763-809 CE) who regularly held intellectual debates with scholars and scientists. This study aims to determine the development of waqf and Bayt al-Hikmah research trends published by leading journals on Islamic economics. The data analyzed consisted of 117 indexed research publications. The data is then processed and analyzed using the VoS viewer application to determine the bibliometric map of waqf and Bayt al-Hikmah research development.

Discussion of the Non-Destructive Testing Possibilities for the Study of the Great Pyramid of Giza

Many constructions built by ancient civilization hold many mysteries and attract the attention of historians, archaeologists and tourists from all over the world. The most famous and enigmatical among them is the Great (Khufu’s-Cheops’) Pyramid on the Giza plateau in Egypt. The assignment, construction methods and especially the inside structure of the Pyramid have been the cause of heated debate among historians and researchers since ancient times. Unfortunately, not only researchers are interested in ancient structures and excavation sites of archaeological values, but also robbers and illegal seekers of archaeological values. This led to the partial destruction of the Pyramid by the order of the Arab caliph Al-Ma’mun in the 9th century AD. From the middle of the last century, the point of view has prevailed that only non-destructive testing methods are acceptable when examining ancient structures. In the 1960s, a technology was proposed for transilluminating the pyramids of Giza by muons, which are generated by cosmic rays in the Earth’s atmosphere. This method gave promising results. Other means were also proposed, which include radar, as well as gravitational and vibration technologies. However, despite numerous attempts to use them, no significant success or discovery has been achieved. A discussion of these methods, their applications and partial successes is the subject of this article.

The Transmission System of the Greco-Arabic Translation Movement during the Abbasid Era and its Philosophical Contribution

<em>This study aims to determine the factors underlying the occurrence of the Greco-Arabic Translation Movement, how its process takes place, how the translation transmission system works, who are the figures behind it, and what its contributions are to the advancement of philosophy. This article uses the qualitative method through library research with data sources in the form of historical books written in the Abbasid dynasty, a book titled ‘Greek Thought, Arabic Culture’ by Dimitri Gutas, and articles related to the object of research. It can be concluded that the factors underlying the occurrence of the translation movement were the conquests by the Arabs, the Abbasid Revolution and the demography of Baghdad, and the pre-Abbasid translation movement. Based in Baghdad, this project lasted from the 8th century to the 10th century AD. The translation transmission system applied is the Greco-Syriac-Arabic translation. Some of the figures who played crucial roles in this project were caliph al-Mansur, caliph Harun ar-Rashid, caliph al-Ma’mun, Hunayn ibn Ishaq, the Banu Musa brothers, and Thabit ibn Qurra. This movement birthed the philosophy study. This project contributed to the advancement of philosophy both in classical and modern eras of Arab civilization and the world.</em>

ڕۆڵی ژن لە ململانێی نێوان فیرەقەکانی ئۆپۆزسیۆن و دەسەڵاتی عەباسیدا(132- 232ك)

During the Abbasid reign, compared to the previous eras, women had more freedom and came forward in many fields. As a result of that, they were able to play their roles politically. One of the movements which were in strong conflict with Abbasid authority was the Kharijites movement. On both eastern and western Islamic sides, women carried out their activities publicly and secretly and supported the movement considerably. Due to their easy comings and goings and lack of censuring on them, they had the task of transferring political and military messages. The Alawites, as an opposition movement of the Abbasid authority, since the beginning of the establishment of the state stood against the authority and considered themselves worthy of the Caliphate. In this arena, Alawite women had a remarkable role in politics and in delivering political messages among Alawite leaders, and consequently, they encountered imprisonment and violence. Another opponent group of the Abbasids was the Barmakids. Although they were initially supporters of the Abbasid authority and held high positions, eventually, due to a lot of interference and some wrong steps, for instance; secret marriages with girls in the Abbasid family, their relations deteriorated, and this is known as the disaster of the Barmakids fall. Regarding the Zandiqs, after their leader’smurder, some Zandiqi women were threatened by the Abbasids, and even the sources have talked about how some relatives of Zandiq leaders died as a result of their intimidation. Another prominent role of women in the conflicts between the authorities and the opposition was the action of spying by women. Even during the reign of Caliph Al-Ma'mun, about 1,700 old women were used for being aware of people’s conditions. Despite that, women were sent, in the guise of business people, employers, and doctors, to areas where opposition parties had hegemony to be aware of the movements and activities of the Abbasid opposition movements.

Invasi Bangsa Mongolia di Baghdad Sebagai Awal Kehancuran Literatur Islam

The reign of the Abbasid dynasty reached its golden age during the reign of caliph Harun al-Rashid and caliph al-Ma'mun. At that time, literacy centers had developed, and the city of Baghdad was called a world professor because it had places of learning that gave birth to experts in several fields of knowledge, and became a center for translation facilities that translated many Arabic and non-Arabic books. However, in 1258 this dynasty entered a phase of destruction followed by the disappearance of scientific civilization as the Mongolian dynasty, which was then led by Hulagu Khan, came. The entire civilization of the Abbasid dynasty in Baghdad was destroyed and school buildings, mosques, universities and other buildings were torn down, all books were burned and thrown into the Tigris river, so that the river water turned black and many experts in the field of science were killed. All civilizations that once reached their heyday were immediately scorched to earth by the actions of the Mongolian troops. This was the beginning of the destruction of Islamic literacy because all evidence of books was destroyed and the deaths of experts in the field of knowledge who were sources of studying knowledge.

Al-Maqbari’s Family Narrations in the Social Aspects

This research deals with the Al-Muqbari’s family. This family were among the loyal followers who had a great role in the intellectual aspect,. The reason behind that is its members were narrators of the hadith of the Prophet (peace be upon him) and the historical events. The members of this family lived an era that extended from Caliph Umar Ibn Al-Khattab’s till the Abbasid Caliph al-Ma`mun’s era. That period was full of events and disturbances. This family restricted its role on the narration of the hadith and the history. The family took the narrations from a group of great scholars. They also had a large number of students who narrated their hadiths and historical narration. Some of the narrations which are Al-Muqbari’s family narrated were ones that revealed the social side. They mentioned narrations about the food, its etiquette and its types. They also had some narrations about the drinks, mattresses and rugs, utensils and tools. They even included the clothes, decorations and tools in their narrations which all of them were among the. things that prevailed in the Islamic society bac then

Молитва Феодора Абу Курры, епископа Харранского, о халифе аль-Мамуне

Молитва Феодора Абу Курры, епископа Харранского, о халифе аль-Мамуне

Fundamentalism: Study of Islamic History

This paper is a literary study by analyzing various thoughts from various readings. The concern of this study is about fundamentalism in the study of Islamic history. The discussion material includes; contextualization, history and various thoughts in response to fundamentalism. Regarding contextualization, a discussion arises whether fundamentalism exists as a product, as an agent, or both? If it is related to social changes in Islamic society in particular. Is Islamic fundamentalism more of a religion matters? Some refer to the events of the Iranian revolution in 1979, to the 18th century Wahhabi movement, some others point to the Al-Mihnah policy by the Mu'tazilah during the reign of the caliph Al-Ma'mun in the 9th century. There are even those who say that the genealogy of fundamentalism has existed since the beginning of Islamic history, namely the emergence of the Khawarij which is seen as having the same qualifications as contemporary fundamentalism. Responses to fundamentalists have been written in various ways, such as the assumption about the hegemonic nature of Western civilization which is said to be an obstacle to the accommodation of the basics of mutual equality, as well as an attitude of mutual respect and recognition. Other responses were in the form of proposals for the deconstruction of fundamentalism, the idea of developing Islamic values of compassion and moderation as a way or policy of dealing with fundamentalism.

Perpustakaan Baitul Hikmah, Tonggak Kebangkitan Intelektual Muslim

The Baitul Hikmah Library was recorded as a library owned by Muslims, which was established during the Abbasid Caliphate which was considered the first largest library to influence Muslim civilization in the field of science. The climax occurred during the caliph al-Ma'mun. Al Ma'mun is able to develop the Baitul Hikmah library with good management, and maximum one of them is through large financial support for research, paying professional librarians, paying for translation and even collaborating with experts from various fields regardless of religious background. As a result, Baitul Wisdom becomes a reference source of important information in various fields, ranging from the social, medical, mathematical, physical and philosophical fields. This is very interesting to be used as the knowledge of library managers at the moment, as well as being an important lesson material about the role of libraries in the development of intelligence and human civilization.

The Gibeonite Gambit

Embedded in the literature of Muslims, Christians, and Jews are historicized narratives that purport to rationalize and contextualize the place of minority and sectarian groups in medieval Islamic society. Among these are those that, at first reading, tell the story of an intentional fictionalizing of history on the part of a minority group with the intent to deceive Muslim authorities and thereby gain advantage. A prototype for this narrative strategy is observed in the Book of Joshua, wherein the “pagan” Gibeonites employ a ruse to secure recognition and protection from the conquering monotheistic Israelites, who had been commanded by God to exterminate pagans. Three case studies (on the Sabians of Ḥarrān, Karaite Jews, and Khaybarī Jews) reveal that similar stories in medieval Islam are often the result of co-production, a phenomenon which constitutes a kind of cultural negotiation between the dominant culture and a sub-culture; between rulers and subject peoples, between Muslims and non-Muslims, and even between competing subaltern groups. Reshaped narratives about the caliph al-Ma‘mūn, the Prophet Muḥammad, or other key figures offered narrativized permission for the dominant Muslim religion and culture to tolerate the existence of groups whose theologies or practices challenged Muslim assumptions of collectivity, and correspondingly, might or might not be otherwise deemed unacceptable. These narratives also provided subalterns a kind of myth of origin for their place in Islamic society. What is at stake in these complex interweavings of memory, history, and literary construction are the rights and duties of the subordinate groups.

ثورة البشمور ( 216 - 217 هـ / 831 – 832 م ) دکتورة / غادة محمد حامد مسعود

تعد ثورة البشمور أکبر وآخر ثورة في تاريخ مصر الإسلامية ضد الخلافة العباسية ، في عهد الخليفة المأمون 198 – 218 هـ (814 – 833 م ) ، وولاية عيسى بن 215 – 217 هـ ( 830 – 832 م ) ، علي مصر . فقد ثار سکان الوجه البحري جميعا عرب وأقباط ، على الوالىعيسى بن منصور ، في جمادى الأولى سنة 216 هـ ( 831 م ) ، وخلعوا عمال الولاية ، وأعلنوا العصيان ، بسبب زيادة الخراج ، وارهاقهم بکثرة الضرائب والأعباء المالية المختلفة . وقد شارک فى هذه الثورة کل من العرب والمصريين ( مسلمين ومسيحيين ) ، فصاروا قوة لا يستهان بها لدرجة بلغت معها أن والى مصر عيسى بن وجنوده لم ينجحوا فى الصمود أمام جموع الثائرين ، حتى قدم إليهم الأفشين من برقة ، وعمل على قمع الفتنة وإخماد الثورة ، لکن خطورتها استدعت قدوم الخليفة المأمون إلى مصر ، فقدم الخليفة المأمون بنفسه ، وتمکن قائده الإفشين من الإيقاع بالبشموريين ، فنزلوا على حکم الخليفة فحکم بقتل الرجال وبيع النساء والأطفال ، ومنذ ذلک الوقت لم يقدر أحد منهم على الخروج على السلطان ، وبذلک کانت هذه الثورة آخر ثورات القبط فى مصر فى عهد الولاة العرب . Abstract The Beshmour Revolution is the largest and last revolution in the history of Islamic Egypt against the Abbasid caliphate, during the reign of the Caliph Al Ma'moun 198 - 218 AH (814 - 833 AD) and the mandate of Isa bin 215 - 217 AH (830 - 832 AD) . The people of the face of the sea revolted all the Arabs and Copts on the authority of bin Mansour , in Jumada I in 216 AH (831 AD) and took off state workers and declared disobedience because of increased abscess, and exhaustion of many taxes and various financial burdens . The Arabs and Egyptians (Muslims and Christians) took part in this revolution and they became a force so important that Egypt and Issa ibn Mansour did not succeed in resisting the masses of revolutionaries . And the suppression of the revolution, but its seriousness called for the arrival of the Caliph Al-Ma'mun to Egypt. The caliph al-Ma'mun himself introduced himself and his commander was able to beat the Peshmurans. They came down to the rule of the caliph. He ruled by killing men and selling women and children. This revolution was the last revolution of Copts in Egypt during the reign of Alo Uh Arabs.

THE INFLUENCE OF ABBASID EMPIRE AND COMMUNITY NEEDS IN THE DEVELOPMENT OF ḤADĪTH LITERATURE AND ISLAMIC PROPHETOLOGY

AbstractAt the time of Abbasid Empire, the Caliph’s court seems to give serious attention in safeguarding the prophethood of Muḥammad and supporting the development of ḥadīth literature. Not only had the Muslims scholar, his own Caliph also produced a work on Islamic Prophetology. Caliph al-Ma’mūn (d. 218/833) has been documented as one of the Abbasid Caliph that produced a work known as Risāla fī Aʿlām al-Nubuwwa. In fact, the Abbasid ruler were also identified as participating in ḥadīth discourse and praising for the ḥadīth colloquy. This actions clearly exhibit the court’s patronage of ḥadīth discourse. In his account, Ibn al-Samʿānī records that al-Manṣūr (d. 158/775), al-Rashīd (d. 193/809) and al-Ma’mūn (d. 218/833) were among the Abbasid Caliphate’s supporters who extolled the ḥadīth colloquium. This study aims to explore the Abbasid’s court and community influence on the development of ḥadīth discourse and Islamic Prophetology. The study is qualitative in nature, in which the researcher employed both critical and analytical analysis on Islamic sources related to the subject. It is indeed an arduous task to sift the enormous amount of Islamic sources, thus, this study is focuses on works produced within the ninth century as its parameter of study. The study in its finding confirms that the Abbasid court appears as playing significant role to safeguarding the prophethood of Muḥammad and expanding ḥadīth literature. The study also ascertains salient evidences bearing witnesses to Muslim and non-Muslim encounters concerning the prophethood of Muḥammad that contribute to the development of Islamic discourse on the subject.

Al-Mu'tazila Before Caliph Al-Ma'mun's Era

Scholars in Al-Mu'tazila, and the dilemma of creating Qur'an that relates to it, was being used in studying various issues that is connected with the Abbasid caliphate Al-Ma'mun. This was without any deep search of its roots of more than a century before AL-Ma'mun's era. In this study titled “Al-Mu'tazila before Caliph Al-Ma'mun's era,” we attempt to trace the initial precursors (I'tezal/seclusion), starting by AL-Qadariya which emerged as a reaction from Umayyad Jabriya to reaching Al-Ma'mun's taking power.

The Appellation Ṣāḥib Sunna in Classical Islam: How Sunnism Came To Be

The term ṣāḥib sunna is frequently encountered in classical Arabic biographical dictionaries. In this article, I compare the group of Islamic religious scholars (ulama) identified as aṣḥāb sunna with comparable religious scholars who did not receive such a designation. The results show that the aṣḥāb sunna constituted a distinct group of Muslim religious scholars. I suggest that the formation of the aṣḥāb sunna was further prompted by the Miḥna initiated by the caliph al-Ma⁠ʾmūn. The opposition of the aṣḥāb sunna to the Miḥna contributed to the development of the more elaborate formula ahl al-sunna wa-l-jamāʿa by which Sunnis define their creed.

Era Keemasan Dinasti ‘Abbâsîyah: Analisis Perubahan Fungsional Francesca Cancian

<p>This article will basically discuss the development of the structural functional theory in particular that has been developed by Francesca Cancian, commonly known as the Functional Analysis of Change. The importance of using the analysis is because basically people development is often analogous to the process of evolution; a change into a form of “perfection”. Thus, after a discussion of the theoretical propositions then it will be applied to the case of social and cultural change during the Abbasid dynasty, especially in the era of Caliph al-Ma’mûn’s leadership. It is found that social and cultural systems at the time of Abbasid dynasty were very dynamic and steady so that the golden age can be achieved.</p>

Theodore Abū Qurrah's Debate at the Court of the Caliph al-Ma’mūn Reconsidered

Theodore Abū Qurrah's Debate at the Court of the Caliph al-Ma’mūn Reconsidered

In a Better and Older Language: The Redemptive Potential of Arabic and Its Translated Fictions

In a Better and Older Language:The Redemptive Potential of Arabic and Its Translated Fictions S.J. Pearce “The dead shall be raised”. —I Corinthians 15:15, inscribed in the lintel of the Grove Street Cemetery gate, New Haven, CT A man in possession of a strange, esoteric and rare medieval manuscript written in an indecipherable old language is approached by a literature-loving friend who beseeches him to make the incredible text accessible by translating it and adding a suitable prologue. It was once a widely-read and -regarded text, but now, owing to social, religious and intellectual controversy, most of the copies have been destroyed -burned or sold for rag- but this hardly matters as so very few people would have been able to read it in its original language, anyway. The man gives in and labors away translating – or does he? The manuscript tells a story of books and death; and [End Page 179] when you read it, you hardly know where its own contours end and where they begin to infiltrate the simulacrum of life that it refracts and sends up as much as it represents. Who, exactly, are the translator, the narrator, and the friend? Sword and lance, or paper and pen? The literary and the literal bleed. O, idle reader, you think you know where this is going, don’t you? You’re wrong. The text is not the last, lost Morisco-Aljamiado translation of the Arab author Cide Hamete Benengeli’s history of a landed son of something (or other) from a place whose name I do not care to recall; but rather, it is one of those texts written in that older and better language that the fictional Miguel Cervantes, narrated to life by the eponymous literary alter-ego of the man who invented him, knew he could have found if he had wanted. Rather, it is an unimagined imaginative prefatory story told by a narrator with a tenuous connection to a flesh-and-blood writer who, like Cide Hamete and like the fictional Cervantes, stepfather of the book and author of its prologue, meditates upon translation, comments on the relationship between the promise of literature and the promise of religion, and offers a throaty, vociferous vindication of the role of the Arabic language and its literary traditions in the salvage and salvation of a second-diasporic national identity of exiled Andalusi Jews in a wider late medieval and early modern European setting. The text purports to be a preface to the Treatise on the Doctrine of Resurrection, Moses Maimonides’ 1198 Arabic-language self-defense against the fanatical anti-rationalist followers of Samuel ben ‘Alī ibn al-Dastūr, head of the famed and influential talmudical academy in the legendary round city of Baghdad that was also home to the scientific academy founded by the Abbassid caliph al-Ma’mūn (786-833), an institution so prolific and rigorous that it came to be known as the House of Wisdom. No, that’s not quite correct. The text is a preface to the Treatise. Clearly it is that; but that is the only thing about the relationship between text and [End Page 180] pretext that is sure. The preface is narrated in the voice of Joseph ben Joel, a name otherwise unattested in co-local contemporaneous sources but quite possibly the literary alter-ego of the otherwise anonymous author; it is dedicated to a patron, a certain Meir ben Sheshet, also otherwise unknown to history. The text is written in rhymed prose with borrowed and original poetry interspersed throughout and tells a story about one particular branch of transmission of the Treatise, a story that raises a variety of questions about the relationship of fiction to historical writing, about reading and reception, and about the place of language choice within individual and community religious identities. It also raises broad questions about the relationship of subject matter to authorial process that are articulated specifically in this case through a complex interplay between not just translation but retranslation and reviving the dead: revitalizing corpse and corpus. By inventing a fictitious process of translating and retranslating and retranslating a seminal articulation of a mostly...

“The sheikh of the translators”

With the ascension to power of the Abbasid dynasty in 750 CE and the transfer of the capital of the Muslim Empire to the newly-created city of Baghdad, the middle of the eighth century heralded an era that in Islamic history is referred to as the “Golden Age,” during which period the Muslim world became an unrivaled intellectual center for science, philosophy, medicine, and education. Approximately eighty years after the dynasty’s rise to power, the Abbasid Caliph (ruler) al-Ma’mun (d. 833 CE) established in Baghdad Bayt al-Hikma (the House of Wisdom), an educational institution where Muslim and non-Muslim scholars together sought to gather the world’s knowledge not only via original writing but also through translation. Probably the most well-known and industrious translator of the era was Hunayn ibn Ishaq (d. 873 CE), known in the West by the Latinized name “Joannitius.” Referred to as “the sheikh of the translators,” he is reported to have mastered the four principal languages of his time: Greek, Syriac, Persian, and Arabic. Hunayn is credited with an immense number of translations, ranging from works on medicine, philosophy, astronomy, and mathematics, to magic and oneiromancy. This article looks at Hunayn’s work, briefly places this key figure within the translatorial habitus, discusses his methodology towards translation, as described in his own works, and examines that methodology in light of the sociological and sociolinguistic factors of the time.