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Islamic and Byzantine empire compare
Islamic and Byzantine empire compare
DECLINE of ABBASIDS
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The Abbasid period played a pivotal role in the history of the Middle East, the Islamic world and beyond. An influence so great that historians have identified that period as a shining time in Islamic history. “During the first two centuries of Abbasid rule, the Muslim world became the seat of great cultural activity.” (IW- p.85) In order to better understand how the Abbasid period played a pivotal role in Middle East history, and beyond, one needs to explore how this dynasty came into power and the dynamics behind its spread that continue to have an impact on modern society.
According to our lectures and readings, Pre-Islamic Arabia was interested in becoming an empire. “The Near East in the sixth century was divided between two great empires, the Byzantine or Later Roman Empire in the west and the Sasanian Empire in the east,” (Donner) Both the Sasanian Empire (220-637 C.E.) and the Byzantine Empire (324 or 395-1453 C.E) had a foothold in parts of the Middle East. Even before these great empires, there were many other Dynasty’s that played a role in the Middle East. They include the Achaemenid Dynasty, (558-330 BCE, the Conquest of Alexander the Great (334-330 BCE), Seleucids (305-125 BCE),
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The Abbasid Absolutism started in 762 by establishing the capital in Baghdad. “The mihna, or inquisition, instituted by the Abbasid caliphs between 833 and 848—which revolved around a theological doctrine known as Mutazilism and focused on the question of whether the Quran text was created or eternal—was in part an effort by the caliphs to enforce their claims to legal absolutism.” (Donner). They courted Sunni Islam and suppressed religious minorities. In 809-819, the Fourth Fitna was the beginning of the weakening of the Abbasid Dynasty. The Fitna took place in Iran, where there was a revolt. In 945, the Buyids, who are Shiites, took control of
The political structure of the Arabian and Byzantine empires greatly differed from each other. The Arabian empire was ruled over by a Caliphate. The Caliphate was the successor to the great prophet Muhammad. Politically, the Caliphate sometimes caused trouble for the stability of the empire. With multiple groups such as the Umayyad and the Abbasid believing the were in charge of the Caliphate led to conflicts and violence. An example of conflict would be towards the end of the Abbasid empire when the death of Harun al-Rashid brought several full scale revolutions. Another example would be at the beginning of Abbasid empire when they went as far as too kill off all of the remaining Umayyad leaders to sustain full control with little to no interference. Politically, the Arab/Muslim empire stretched from India and the Middle East into the Africa, the Mediterranean, and Iberia. They also had a large influence in Southeast Asia. When they conquered these areas, there was no forced conversion. On the other hand, they did enforce a higher tax for non-Muslims which prompted people to convert. Only later were there violently forced conversions. A testimony to this would be when the Muslims invaded India and did not touch the Buddhist or Hindus already there. They even respected the Hindu leadership and allowed them to continue. The Muslim empire was successful in other parts of the world due to tolerance, and continued to operate in the face of power struggles.
Ansary, Mir Tamim. Destiny Disrupted: A History of the World through Islamic Eyes. New York: PublicAffairs, 2009. Print.
The Early Islamic Empire was a place with Muslims, Muhammad, Abu Bakr, and other very significant phenomenonical things
Lewis, Bernard. The Middle East: A Brief History of the Last 2,000 Years. New York: Scribner,
Ibn Munqidh, Usama. "From Memoirs." McNeill, William and Marilyn Robinson Waldman. The Islamic World. Chicago: The University of Chicago Press, 1973. 184-206.
Whereas Christianity, Buddhism, and Zoroastrianism converted already existing empires to their own views, Islam created its empire from
The early Islamic Empire expanded by war, and making peace. In Document A: Battle of the Yarmuk, it talks about the war going on between the Muslims and The Greeks. Then Document B: Treaty of Tudmir, it talks about a treaty that the Muslims made with Theodemir, which was the Christian King of the region in southern Spain.
There are few events that have affected world history as profoundly as the battles and expeditions between 632 and 720, and everyone lives with those consequences to the present day. After the death of the Prophet Muhammad, the death of Islam was very possible. The Arab conquests were remembered merely as one of the history’s more improbable “might-have-beens”. It may easily have been the end, if not for the decisive action taken by the early Muslim leadership, notably by the first two caliphs (or successors of the Prophet). Like Muhammad himself, they were from urban commercial backgrounds, but they saw clearly that the Muslim community had to expand or break up.
Hourani, Albert. A History of the Arab Peoples. Cambridge, MA: Belknap of Harvard UP, 1991. Print.
Ansary, Tamim. Destiny Disrupted: A History of the World through Islamic Eyes. New York: PublicAffairs, 2009.
Throughout his life, the Prophet Muhammad proved to be exceptionally adept at uniting diverse groups, negotiating a series of alliances and loyalty arrangements that spanned religious, tribal, ethnic, and familial lines (Berggren 2009). Among other things, this ability enabled Muhammad to forge a shared identity and found a nascent Islamic state from a diverse and even heterogeneous community (Rahman 1982; Ernst 2003, pp. 87-93). This diversity proved to be both a source of strength and conflict for Islam, and following the death of Muhammad early Islamic communities engaged in extensive debates not only about the nature of his teachings or how to carry his legacy forward, but also about the terms that should be used to define his authority. Although this debate produced a colorful array of movements within the tapestry of early Islamic civilization, this essay offers a critical examination of two particularly distinct perspectives on the nature of prophetic authority: namely, those articulated
Egypt and Syria fell to the Arabs after the battle of Yarmuk and Muslim influence spread over the territory. Due to the Arab’s conquests, the Islamic nations owned a large expanse of land, from the Hindu Kush to the Persian Gulf (Chase). The Byzantine empire
Islamic civilization began in Arabia, but it spread to many areas in the proximity of the peninsula. It spread as far as Spain, as well as many areas between the two locations. The civilization reached the Eastern Roman Empire, Persia, Egypt, and Africa. The Muslim warriors were extremely courageous, and their religious zeal aided in the conquests of many empires surrounding Arabia. However, the weakn...
Adas, Michael, Marc Jason Gibert, Peter N. Stearns, and Stuart B. Schwartz. “Abbasid Decline and the spread of Islamic civilization to south and south Asia.”World civilizations. The Global Experience. 6th ed.Vol combined. New Jersey: Longman, 2011. 270-90. Print.
The Fatimid Caliphates were a 10th century Ismacili Shici dynasty that conquered the Ikhshidid dynasty in Egypt. The Fatimids claimed lineage rights from the Prophet Muhammad’s daughter Fatima; and, existed during the Golden Age of Islam. “Unlike the cAbbasids or Umayyads, who were led by a caliph approved by the community, the Shica espoused the concept of designation, in which the Prophet Muhammad chose Ali as his successor and in which each subsequent religious leader was a divinely ordained, supreme, infallible Imam who had the final authority in both religious and social affairs.” In 909, the Fatimid was established by the self-proclaimed Imam, Ubayd Allah al-Mahdi, who migrated his missionary work through the Palestine and Egypt before he finally came to settle in North Africa in the city of Raqqada. Throughout history, there have been differing views towards the establishment and core objectives of the Fatimid dynasty being established for economic or for Islamic progression during the Golden Age of Islam; and further, many claimed there was no separation of religion and government within the Fatimid.