Routes and Realms: The Power of Place in the Early Islamic World; Mapping Frontiers across Medieval Islam: Geography, Translation, and the ʿAbbāsid Empire

Al-Masāq ◽  
2016 ◽  
Vol 28 (2) ◽  
pp. 206-209
Author(s):  
Nicola Clarke
Keyword(s):  
Islamic World ◽  
Medieval Islam ◽  
Early Islamic

The relevance of religion and the response to it: a study of religious perceptions in early Islam

1988 ◽  
Vol 120 (2) ◽  
pp. 265-287
Author(s):  
Muhammad Qasim Zaman
Keyword(s):  
Religious Commitment ◽  
Social Protest ◽  
Perceived Threat ◽  
Islamic World ◽  
Early Islam ◽  
Medieval Islam

What did the Muslim citizen of the classical Islamic world mean by Islam? In what sense was it operative in his life? To what extent did an Islamic slogan signify religious commitment? The difficulty in treating these questions consists in the fact of the variety, not the dearth of answers to them. Rather than develop alternative perspectives, however, we would, in what follows, focus our study on one aspect of the life of the Muslim Umma. This is the problem of the dynamics underlying revolt, rebellion, social protest and revolution in early Islam; with reference to this aspect we would ask our basic questions. In a sense, the three questions could be resolved into one: to what extent, in what sense, and why, was Islam a factor in Muslim revolts during the first centuries? Two propositions would help treat this question, and in the course of the study, we would see if a third may also be legitimately articulated. They are as follows: first, it is possible that the disaffected Muslims in classical and medieval Islam may have tended to translate their mundane grievances into religous terms so that, for instance, the perceived threat to a particular dispensation, or the actual destruction of such a dispensation may have been interpreted as a threat to religion itself; and second, Islam may have been interpreted as the best form of propriety and justice so that those whofeltthemselves deprived considered it incumbent to fight for such justice, not necessarily because it would benefit them but because this was what Islam was, it being considered obligatory to strengthen, save, or reestablish Islam.

The Arab Agricultural Revolution and Its Diffusion, 700–1100

1974 ◽  
Vol 34 (1) ◽  
pp. 8-35 ◽  
Author(s):  
Andrew M. Watson
Keyword(s):  
West Africa ◽  
Labor Force ◽  
Urban Growth ◽  
Agricultural Production ◽  
Eleventh Century ◽  
Islamic World ◽  
Agricultural Revolution ◽  
Rapid Spread ◽  
Early Islamic ◽  
Close Contacts

The rapid spread of Islam into three continents in the seventh and eighth centuries was followed by the diffusion of an equally remarkable but less well documented agricultural revolution. Originating mainly in India, where heat, moisture and available crops all favored its development and where it had been practiced for some centuries before the rise of Islam, the new agriculture was carried by the Arabs or those they conquered into lands which, because they were colder and drier, were much less hospitable to it and where it could be introduced only with difficulty. It appeared first in the eastern reaches of the early-Islamic world—in parts of Persia, Mesopotamia and perhaps Arabia Felix—which had close contacts with India and where a few components of the revolution were already in place in the century before the rise of Islam. By the end of the eleventh century it had been transmitted across the length and breadth of the Islamic world and had altered, often radically, the economies of many regions: Transoxania, Persia, Mesopotamia, the Levant, Egypt, the Maghrib, Spain, Sicily, the savannah lands on either side of the Sahara, parts of West Africa and the coastlands of East Africa. It had very far-reaching consequences, affecting not only agricultural production and incomes but also population levels, urban growth, the distribution of the labor force, linked industries, cooking and diet, clothing, and other spheres of life too numerous and too elusive to be investigated here.

Tayādhūq (Theodocus/Théodoros) and his role in the formation of Islamic medicine

2021 ◽  
pp. 096777202110525
Author(s):  
Samet Şenel ◽  
Halil İbrahim Yılmaz
Keyword(s):  
Significant Role ◽  
Medical Knowledge ◽  
Ibn Sina ◽  
Islamic World ◽  
Islamic Medicine ◽  
Early Islamic

Tayādhūq, also known as Theodocus/Théodoros (d. early 8th century AD), was educated in the Gondēs̲h̲āpūr School and served the Sassanid kings. During this period, he contacted the Umayyad court and became the physician of Hajjāj ibn Yūsuf (d. 715 AD), the general governor of the Eastern regions of the caliphate. In addition to his knowledge on the Sassanid scientific tradition, Tayādhūq had a significant role in transferring this tradition to the Islamic world. His ideas were later followed by polymath physicians such as Rhazes (Abū Bakr al-Rāzī, d. 925 AD), Avicenna (Ibn Sīnā, d. 1037 AD), and others who lived after him. His medical works were of great importance to the development of early Islamic medicine. Therefore, this study will attempt to illuminate this forgotten scholar's medical knowledge, the works he produced, and finally illustrate his influences on later Muslim physicians.

Islam in Champa and the Making of Factitious History

2017 ◽  
Vol 28 (4) ◽  
pp. 717-747 ◽  
Author(s):  
STEPHEN G. HAW
Keyword(s):  
Sixteenth Century ◽  
Southeast Asia ◽  
Good Evidence ◽  
Early History ◽  
Islamic World ◽  
History Of ◽  
Early Islamic

AbstractSince their first publication in 1922, two Islamic inscriptions formed an essential basis of the early history of Islam in Champa. Recently, however, they have been shown to have originated, not from Southeast Asia, but from Tunisia. It is clear that either there was an error regarding their provenance, or it was deliberately falsified. The implications of this are discussed, and the remaining evidence of early Islamic presence in Champa is reassessed. It is suggested that there is now no good evidence of any Islamic presence there until after the sixteenth century. In relation to this issue, the maritime links between China and the Islamic world are examined, as also are other examples of possible falsification of history.

Sign in / Sign up

Export Citation Format

Share Document