Islamic Conquest Research Articles

الشِّعر المؤيد لحكم بني أمَية في تاريخ الطبريِّ ( 310 )ه.

Umayyad rule supportive poerty in "tarikhAtabari" prepared by Dr.Suliman Abdalla & Dr. Faiza Ali Awadaleem.This study aimd to show the styles that were used by poets to Support "BaniUmayah state" in the book "the history of messengers and prophets" for Altabari. This book was chosen because of its mach poetry that was cited by the auther،hence its worth study. This study yielded many results،the most important of which. The poetry eited by Altabari to support Umayyad Rule is not all that is said in this term،but he missed a lot of poetry that is made in " Dawaween" of the poets of this era and the other compositions. The poets that the author cited their poetry come from different backgrounds such as the center of the state " Alsham and Iraq" state suburbs khurasan and Beyond.The pets motive was to compose supportive poetry for Umayyad rule using different styles in the different genres praising sati ring،congratulating،tribal poetry and the talksabout Islamic conquests،and finally qutaybah Bin Muslim is regarded as the only one leader who was praised among the others in the poetry that support the state،and that the was satirized for his state disobedience.

The Old and the New: Considerations in Arabic Historical Dialectology

Arabic historical dialectology has long been based on a historical methodology, one which seeks to link historical population movements with modern linguistic behavior. This article argues that a nexus of interrelated issues, centered around a general theme of “oldness,” has impaired this work, and proposes basic principles to avoid the misinterpretation of linguistic data. This article argues that there is a strong tendency to essentialize the idea of linguistic conservatism and attribute it to the groups that have archaic features. Against this view, it proposes that linguistic conservatism should be seen as a failure to participate in otherwise widespread innovations. It critiques the assumption that the modern dialect distribution is directly derived from the earliest settlements established during the Islamic conquests in the seventh century, arguing instead that long-term linguistic durability is unlikely. The article further challenges the assumption that highly conservative dialects such as those of Yemen are ancestral to modern dialects in a meaningful way, arguing instead that either more proximate ancestors or wave-like diffusion had a greater impact on the development of modern dialects. Finally, the paper suggests that a heuristic approach based on typical processes of language diffusion and human migration offers a more productive approach to understanding the history of Arabic dialects than a model based on historical events; many of the existing linguistic classifications may be directly derived from this heuristic.

Civilizational influences of the Doss tribe in the early days of Islam

The research deals with the study of the history of the Doss tribe, which played an important role in the history of the Arabian Peninsula, whether it was before or after Islam. The research came in an introduction, four sections and a conclusion. The first section dealt with the name of the Doss tribe, its lineage and Islam, the second section dealt with its economic, religious and social conditions, and the third section included a study of its relations with Arab tribes and with the Persians on the political and social levels, while the fourth and final section touched to the role of the Doss tribe in the Islamic conquests during the era of the Prophet and the Khilafa Rashida. As for the conclusion, it came out by mentioning the most important findings of the research.

Islamic conquest for Kufa and the origin of compenions (may be pleased with them) to it.

This research deals with the Islamic conquest of Kufa and the affiliation of the Companions - may God be pleased with them - to it, and this research is divided into an introduction, three sections, and a conclusion. Kufa and its construction, and included the reasons for Muslims choosing Kufa, and the investigation of the origin of the Companions - may God be pleased with them - to the homelands. The Kufic Companions - may God be pleased with them - The second topic included companions whose companionship is uncertain, likely to be proven, and companions whose companionship is uncertain, likely not to be proven. The third topic included the virtues of some of the Kufic companions - may God be pleased with them and an explanation of the meaning of the word efforts, of the alphabet and success from Allah. .

Biomolecular insights into North African-related ancestry, mobility and diet in eleventh-century Al-Andalus

Historical records document medieval immigration from North Africa to Iberia to create Islamic al-Andalus. Here, we present a low-coverage genome of an eleventh century CE man buried in an Islamic necropolis in Segorbe, near Valencia, Spain. Uniparental lineages indicate North African ancestry, but at the autosomal level he displays a mosaic of North African and European-like ancestries, distinct from any present-day population. Altogether, the genome-wide evidence, stable isotope results and the age of the burial indicate that his ancestry was ultimately a result of admixture between recently arrived Amazigh people (Berbers) and the population inhabiting the Peninsula prior to the Islamic conquest. We detect differences between our sample and a previously published group of contemporary individuals from Valencia, exemplifying how detailed, small-scale aDNA studies can illuminate fine-grained regional and temporal differences. His genome demonstrates how ancient DNA studies can capture portraits of past genetic variation that have been erased by later demographic shifts—in this case, most likely the seventeenth century CE expulsion of formerly Islamic communities as tolerance dissipated following the Reconquista by the Catholic kingdoms of the north.

The development of the amphora and its role in commercial transportation between countries, past and present.

The development of the amphora and its role in commercial transportation between countries, past and present.

Egyptian society before the Arab Islamic conquest of Egypt through the book Conquest of the Arabs of Egypt by the English orientalist Alfred J. Butler

The Islamic conquests and the conquest of cities greeted the interest of orientalists and the Orientalist movement, as Orientalists emerged who made all their concern and specialization in the search for the conquest of cities. Among these, the English orientalist Alfred J. Butler, who was interested in the history of Egypt in all respects, even wrote many books related to the history of Egypt, including his book Conquest of the Arabs to Egypt Which is the subject of the study, and what interests us in this research is his interest in the Egyptian society and its divisions prior to the Islamic conquest of Egypt.

Bad orientalist perceptions of Islamic history

Orientalists ’perceptions of Islamic history differed between neutrality ruled by science and fairness, and between negativity governed by accusations and allegations based on falsehood. Islamic history was one of the first manifestations on which orientalists focused on adopting different interpretations, some of which were based on the racist factor, and some were based on The social or economic factor, so our research entitled (the bad oriental perceptions towards Islamic history) came to address the motives that prompted orientalists to offend Islamic history and their position on the spread of Islam and the Islamic conquests and other motives that we will address in the course of the research

Slovenian Friars Minor’s Efforts for Dialogue with Muslims

The point of departure of the article are the Catholic theological foundations for interreligious dialogue written at the Second Vatican Council. The documents of the last church Council encourage Pope Francis to imitate the Poor from Assisi, whose name he chose when he was elected Pope. On the occasion of his visit to Abu Dhabi, for the first time after the conquests of Islam, he celebrated Holy Mass on the Arabian Peninsula and assured Muslim leaders that he was coming to visit them as a brother. He signed a document on world fraternity with the great Iman of the Egyptian Islamic University, in which they wrote that everyone, Christians and Muslims, is created as a child of God. They invite people to respect each other and work for peace despite their differences. The initiator of the dialogue between Friars Minor and the Muslims is Francis of Assisi, who 800 years ago held a peaceful meeting with Sultan Al-Kamil in Damietta, Egypt, in an atmosphere of respect and mutual acceptance. The purpose of our work is however to introduce the actual efforts of the Slovenian Franciscans for Dialogue with Muslims.

Leader in fatah Iraq: Al Muthanna bin Haritha Al Shaibanis

In frame work of the search( The Lion of Iraqi conquest ) in the history of the Islamic Orient, specifically in the first period of Islam's clear to us that there were members of their own fingerprints from which they could make fundamental changes the history of Muslims after reconciling God and his generosity to them, of these giants, Muthanna bin Haritha Al Shaibanis a tiptop of the military leader. Converted to Islam and entrench Islam in his inside, like other companions of the prophet, and when some of his people Left there ligion of Islam he was stopping in their faces, prevent them and warned them, not but, he was fought who has left Islam and when was the Islamic conquests he was the first man whois fighting the Persians for his expertise and his people their war. When Abu Bakr was appointed Khalid bin al Waleed on the war did not Opposed, he was foughtunder kalid ’sbanner because his main concernis after life and it’s the reward also the victoryof Islam, Khalid knew him stature therefore gave him thes tature of respectin spite of the presence of senior leaders in the military likes Al Qaqaa and Adi, and other.

Urdu-25 A Principles of Amendment of the Society in the Teaching / Light of the addresses of Hazrat Abu Bakar Siddique (R.A)

Important Principles in the Light of the Sermons of Hazrat Abu Bakr Siddiq in Reforming Society. The art of Addressing is very important in Islam, Arabic is considered to be the best language in the world in terms of its comprehensiveness and beauty of expression and the Arabs also claim superiority over other nations in this regard, their claim was in the past and Even today. Especially before His resurrection, Arabic poetry was considered the best source of Arabic language and literature. This language was found in the form of poems and speeches. In Arabs, poetry and rhetoric were considered the most important source of ideas. Through speech, the chiefship and determination of one's own tribe was expressed. In conversation, speech was used to make others agree. Speech was considered as the first condition for ruling. People of every tribe used to acquire this art to train their children in it. After the advent of Islam, significant virtues were born in this art. When Islam came, the people of that time were proud of their language, rhetoric and eloquence. They were so proud of their rhetoric and eloquence that they used to call the whole world “Ajami” except themselves. He صلی اللہ علیہ وسلم Who was the preacher of of Revolution, perfectly Role model in the field of Addressing by the essence of rhetoric. “And my brother Haron's language is more fluent than mine. Send him as a helper to me to confirm me because I am afraid they will deny me” Hazrat Abu Bakr Siddiq (may Allah be pleased with him) was Siddiq of the Islamic Ummah, Rasoolullah's Companion and Khatib pf Yom-e-Saqifa and the first caliph and the milestone in hstory of Islamic oratory. Which not only saved the Islamic Ummah from disintegration and disintegration but also paved the way for the eradication of apostates, deniers of Zakat, false claimants of Prophethood and then opened the door to the conquests of Islam by which the Muslims By defeating the two greatest forces by that time in a single century.t, Islam bestowed Respect and strength, the effects of which have not been erased from the hearts of the world till date. Among the Rightly Guided Caliphs, the selected sermons of the first Caliph Hazrat Abu Bakr Siddiq (RA) have been recorded, and social principles have been written from them. Work patientlyThe following sermon was delivered by Hazrat Abu Bakr (RA) on the occasion of the death of the Holy Prophet (PBUH). This sermon of his is very important in its nature. His understanding and the delicacy of the occasion as He handled it. It was his worth only. Hazrat Ayesha (may Allah be pleased with her) narrated that Hazrat Abu Bakr (may Allah be pleased with him) came to Madinah from his house (after the death of the Holy Prophet), then he went to the Prophet's Masjid and then came to my room in silence. He opened the body of the Prophet (peace and blessings of Allaah be upon him), bowed down and kissed him and wept

الفلاح المصری فی العصر البیزنطی (284-641م)

عاشت مصر فترة هامة من تاريخها امتدت إلى ما يقرب من ثلاثة قرون تحت الحکم البيزنطي, وتمکن الفلاح المصري من التحکم في مصير بيزنطة, فقد کانت مصر مخزنا للغلال ورغم الاحتلال والمحن ظل الفلاح المصري يزرع أرضه ويرويها من مياه النيل مثل أجداده, واعتبر الأباطرة البيزنطيون مصر مستودعا للقمح وأصبحت أراضي مصر الزراعية کلها ملکا للإمبراطور البيزنطي, وتعرض الفلاح المصري في العصر البيزنطي لتحولات عديدة بسبب الظروف السياسية والاقتصادية والدينية والاجتماعية التي مرت بها مصر في تلک الحقبة, وتعرض الفلاح المصري للاضطهاد الديني وأصبحت حياته أکثر شقاء وقسوة وزادت عليه وطأة الضرائب والخدمات الإلزامية وأعمال السخرة التي أجبر عليها وأصبحت القرية المصرية وحدة إدارية تابعة للإمبراطورية البيزنطية واضطر الکثير من أصحاب الأملاک الصغيرة إلى التنازل عن أراضيهم أو هجرها, وبمرور الوقت ظهر نظام الضياع في مصر, واشتهرت العديد من الأسر الإقطاعية التي ذاع صيتها في مصر في القرن الخامس الميلادي وشغل بعض أفرادها مناصب هامة في الدولة مع وجود فارق کبير بين النظام الإقطاعي في الغرب والنظام الإقطاعي الذي کان موجودا في مصر آنذالک, ولا يمکن إغفال دور الفلاحة المصرية ووقوفها إلى جانب زوجها حتى الفتح العربي الإسلامي مصر سنة641م/21ه The Egyptian Peasant in the Byzantine Period Howaida Mohamed Ahmed Benira Department of History, Faculty of Arts, Damietta University, Egypt. E-mail: mohalygr10@gmail.com Abstract: Egypt lived an important period of its history that stretched back to nearly three centuries under Byzantine rule, and the Egyptian peasant managed to control the fate of Byzantium. Egypt was a storehouse of grain, and despite the occupation and tribulations, the Egyptian peasant cultivated his land and irrigated it from the waters of the Nile like his ancestors. A warehouse of wheat and all of Egypt's agricultural lands became the property of the Byzantine Emperor, and the Egyptian peasant in the Byzantine era underwent many transformations due to the political, economic, religious and social conditions that Egypt went through in that era. Forced forced labor and the Egyptian village became an administrative unit of the Byzantine Empire and many owners of small property were forced to forfeit or abandon their lands, and over time the system of loss appeared in Egypt, and many feudal families became famous in Egypt in the fifth century AD and occupied some of their members Important positions in the state with a big difference between the feudal system in the West and the feudal system that existed in Egypt at the time. For you, the role of the Egyptian peasant woman and her standing by her husband until the Arab Islamic conquest of Egypt in the year 641 AD / 21 AH cannot be overlooked.

دور الأمیر عقبة بن عامر الجهنی السیاسی والثقافی فی صدر الإسلام (1-58هـ/622-677م)

دور الأمیر عقبة بن عامر الجهنی السیاسی والثقافی فی صدر الإسلام (1-58هـ/622-677م)

The Islamic Conquest or Flooding? Sasanian Settlements and Irrigation Systems Collapse in Mughan, Iranian Azerbaijan

ABSTRACT Contrary to the earlier notions that attributed the transformation of the Near East in the mid-7th century a.d. to war and the Islamic Arab conquest, recently the role of the climate is also being underscored. Archaeological investigation of the Sasanian landscape in the Mughan Steppe, Iranian Azerbaijan, contributes to a growing body of data documenting the urban collapse affected by environmental factors during Late Antiquity. Using results from surveys and excavations at Ultan Qalası, we focus on the possible correlation between flooding and settlement collapse during the Sasanian era in the Mughan Steppe. In addition, we draw on available CORONA imagery. The results from archaeological investigations indicate that almost all of the Sasanian settlements and irrigation systems were abandoned after a period of intense activity. We argue that the flooding and further riverbed incisions of the Aras River was one of the causes of the abandonment.

Late Antiquity viewed from below: What a village and its papyri can add to the bigger picture - G. R. Ruffini 2018. Life in an Egyptian Village in Late Antiquity: Aphrodito before and after the Islamic Conquest. Cambridge: Cambridge University Press. Pp. x + 233. 12 figures, 1 map. ISBN 978-1-107-10560-7.

Late Antiquity viewed from below: What a village and its papyri can add to the bigger picture - G. R. Ruffini 2018. Life in an Egyptian Village in Late Antiquity: Aphrodito before and after the Islamic Conquest. Cambridge: Cambridge University Press. Pp. x + 233. 12 figures, 1 map. ISBN 978-1-107-10560-7. - Volume 34 Issue 1

Life in An Egyptian Village in Late Antiquity: Aphrodito Before and After the Islamic Conquest. By Giovanni Ruffini. Cambridge: Cambridge University Press, 2018. Pp. ix + 233. $39.99 (cloth).

Previous articleNext article No AccessBook ReviewsLife in An Egyptian Village in Late Antiquity: Aphrodito Before and After the Islamic Conquest. By Giovanni Ruffini. Cambridge: Cambridge University Press, 2018. Pp. ix + 233. $39.99 (cloth).Nancy KhalekNancy KhalekBrown University Search for more articles by this author PDFPDF PLUSFull Text Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by Journal of Near Eastern Studies Volume 80, Number 1April 2021 Article DOIhttps://doi.org/10.1086/713018 Views: 121Total views on this site © 2021 by The University of Chicago. All rights reserved. For permission to reuse a book review in this section, please contact [email protected]PDF download Crossref reports no articles citing this article.

Specialties and Medical Services in Andalusia From the Islamic Conquest to the Era of the Kings of the Taifas (92 AH - 422 AH / 711 AD - 1031 AD)

The medical movement in Andalusia was gradually developed in the period from (92-422/711-1031) until it reached a qualitative and scientific shift in its provision of medical services and the diversity of its specialties in the treatment of diseases. Medical specialties and services are among the most important achievements which Islamic medicine has reached. Doctors have developed these specialties through their medical works and innovations. And the role of the rulers in promoting the scientific movement has had a significant impact on this development.
 In this research we will talk about the specialties and services that were offered to the patients of Andalusia from the Islamic conquest to the era of the kings of the sects. The research consists of two sections, a summary and a conclusion and a list of sources and references.

Scott Savran, Arabs and Iranians in the Islamic Conquest Narrative: Memory and Identity Construction in Islamic Historiography, 750–1050. Culture and Civilization in the Middle East 57. London: Routledge, 2018. Pp. x+248. £29.59 (paper).

Scott Savran, <i>Arabs and Iranians in the Islamic Conquest Narrative: Memory and Identity Construction in Islamic Historiography, 750–1050</i>. Culture and Civilization in the Middle East 57. London: Routledge, 2018. Pp. x+248. £29.59 (paper).

İslam’ın Erken Döneminde Şam Bölgesindeki Askerî-İdarî Bölgelerin (Cünd/Ecnâd) Oluşumu ve Bizans (Doğu Roma) Toprak Sisteminin Etkisi

Muslims captured vast lands following the early conquests by the Prophet and first caliphs, extending their control beyond the Arabian Peninsula. They accommodated the local social, administrative, and cultural heritage in order to take control over the region. Just like all civilizational “interactions,” certain practices remained similar to their earlier instantiations. One of these practices was the system of jund, which was applied following the conquest of Bilād al-Shām (Greater Syria). Jund (pl. ajnād), literally meaning “army—military districts,” described military-administrative districts established in Bilād al-Shām (a region covering from Syria, Jordan, Palestine, Lebanon and southern Turkey) in early Islamic history. Looking at administrative reforms in Bilād al-Shām before the Islamic conquests, the system initiated by Roman Emperor Diocletian (284-305) prevailed in the east of the empire until the 6th century. This administrative structure, also called Dioecesis Orientis (Eastern Provinces) and made up of eleven provinces at the eastern border of the Byzantine empire, survived until the end of the 6th century and was replaced by another military-administrative structure called thema. It is still debated where in Byzantine lands these themas were established, supposedly initiated by Emperor Heraclius (610-641). When looking at the conditions of Bilād al-Shām before the Islamic conquests, it appears that the Byzantines reestablished control over the region by defeating the Sasanians at the Battle of Nineveh. The region came under control of the Muslims through military conquests. After these conquests, Muslims initiated a new military and administrative structure called jund. The junds were established first in Jordan, Palestine, Damascus, and Homs. The Umayyads added to these a fifth jund in Qinnasrin. The jund divisions, which seems to have existed only in Bilād al-Shām under Muslim rule, underwent some transformations by the establishment of ‘awāṣim and thughūr cities by the Abbasids. The junds of Bilād al-Shām began to dissolve in time—especially due to the turmoil caused by the Crusades—and this system was abandoned. This study focuses on the origins and formation of junds as well as on the Byzantine influence in their establishments. It first examines the kinds of administrative systems that were applied in Byzantine Bilād al-Shām. Then, it reviews the information provided in primary sources about the process of the formation of the jund system. It brings together accounts in Balādhurī, who was the first author relaying the formation and transformation of the junds, and other works on geography penned by Muslims. It provides an overview of the junds’ administrative structures (such as changes in time, subdistricts, and capitals) and on economic structures (like annual tax resources both in kind and in cash and the coin known as jundī etc.). In addition, it includes tables comparing amounts of taxes varying by different geographic districts in Bilād al-Shām. Moreover, it also seeks answer to the question whether the jund system was an administrative district formed first by Muslims or inspired by previous Byzantine examples. Modern historians discuss whether the jund system in Bilād al-Shām was a Muslim invention or a continuation of the Byzantine administrative system. Although some argue that the Diocletian system existed in Bilād al-Shām before the Muslim conquests, it is worth noting that Irfan Shadid, a specialist on Arab-Byzantine relations, underlined the existence of quadripartite division formed by Heraclius, as he called it “unfinished Byzantine themas.” According to him, between the Battle of Nineveh in 628 (ending Sasanian control in Bilād al-Shām) and the Battle of Yarmuk in 636 (in which the Byzantines lost control in Bilād al-Shām), Heraclius established a quadripartite system. The four junds that formed after the Muslim conquests (Jordan, Palestine, Damascus and Homs) were actually a continuation of the prior system (and later the fifth jund would be established in Qinnasrin). My research in this paper adopts this argument, because it seems to have stronger historical basis. Therefore, the details of this perspective supporting the Byzantine origins of the junds of Bilād al-Shām seems to have qualitatively and quantitatively solid ground. Ultimately, the study argues that the junds shared many common aspects with previous Byzantine systems and thus stood largely as a continuation of these previous systems.

IN THE CONTEXT OF MAYYAFARIQINS ISLAMIZATION PROCESS AND MUSLIM-NON-MUSLIM RELATIONS: SILVAN CHALDEAN CHURCH CONSTRUCTION EXAMPLE

The beginning of Islamic conquests, next to new settlements, allowed people of different cultures and religions to enter the rule of Muslims. One of the best examples of this is the Silvan experience, whose former name was Meyyâfârikin. Meyyâfârikin, conquered during the reign of Hz. Omar, maintained its social, cultural, ethnic and religious wealth until the last years of the Ottoman Empire. So much so that non-Muslims living here have benefited from the tolerance of Muslims and lived their religion freely in places of worship. In addition to the persecution and violence seen in many societies, except Islamic societies, during the historical process, religious and political pressures were not applied to non-Muslims. Here in this article topics will be discussed about the construction process of Silvan Chaldean Church, which is one of the best examples of Islam and Muslims' tolerance towards non-Muslims and was built in the last quarter of the 19th century. In the study, firstly, historical information about Meyyafarikin will be given, and then the information about the construction of the church will be tried to be explained by making use of archive documents. The information obtained will be handled and evaluated with a chronological approach.