The Early Abbasid Caliphate

Kennedy, Hugh

doi:10.4324/9781315667423

Cited by 6 publications

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“…Various groups, which had familiarized themsleves with one another during the Abbasid revolution and shared a common denominator, continued their alliances after the successful revolution, forming the founding element of the early Abbasid society. This consensus was based on convincing various people to believe that their interests and demands were in the continuity of the Abbasid state, which was another factor that complemented the demographic unification (Kennedy, 1981). No member of any culture was dominant in the early Abbasid society which was built on these dynamics.…”

Section: Discussionmentioning

confidence: 99%

“…Within this system, Arabs were in a dominant position and used bureaucrats and civil servants trained under the influence of Byzantine Orthodoxy to carry out their public affairs (Kennedy, 1981). These bureaucrats and officers were brought up under the influence of Byzantine Orthodoxy, known for its uniformization policies on people belonging to Eastern Christianity (Cameron, 1992).…”

Section: Discussionmentioning

confidence: 99%

“…These bureaucrats and officers were brought up under the influence of Byzantine Orthodoxy, known for its uniformization policies on people belonging to Eastern Christianity (Cameron, 1992). In other words, by bringing these bureaucrats and civil servants into the Umayyad cadres another elitist group was brought into an elitist system (Kennedy, 1981).…”

Section: Discussionmentioning

confidence: 99%

“…Therefore, this revolution, which succeeded due to rejection of the Umayyad nationalistic logic, gave birth to a multicultural Abbasid model of society (Robinson, 2005). According to Kennedy (1981), after the Abbasids came to power, calls for an egalitarian society as an alternative to Umayyad nationalism grew. Thus, Islam, under the early Abbasid rule, became a universal religion, treating Arabs and non-Arabs equally.…”

Section: Historical Backgroundmentioning

confidence: 99%

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A Challenge to the Contemporary Multiculturalism From a Historical Perspective: The Early Abbasid Era

Topçu

Menek

2022

epiphany

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This study examines the early multiculturalism of the Abbasid Empire. The purpose is to demonstrate the significance of historical multiculturalism in building a governmental-social system. The analysis of the early Abbasid multiculturalism also integrates Persian and Greco-Roman multicultural models. The study argues that the Abbasid Dynasty, which succeeded the Umayyad Dynasty after a revolution, had introduced a unique multicultural model by establishing a tolerant and libertarian imperial structure. In effect, the Abbasid Dynasty rejected the Umayyad emphasis on the so-called Arab nationalism in its early period . This study employs a comparative analysis of the early multiculturalism of the Abbasid Empire and modern practices of multiculturalism for textual analysis and conclusions. It is significant to demonstrate how the early multiculturalism of the Abbasid Empire could be correlated to modern multicultural practices. In this regard, the policy of support and encouragement of translation activities by the early Abbasid caliphs, rulers and intellectuals had strengthened this multicultural system, which was inclusive regardless of ethnicity, religion, and race.

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Section: Discussionmentioning

confidence: 99%

Section: Discussionmentioning

confidence: 99%

Section: Discussionmentioning

confidence: 99%

Section: Historical Backgroundmentioning

confidence: 99%

See 2 more Smart Citations

A Challenge to the Contemporary Multiculturalism From a Historical Perspective: The Early Abbasid Era

Topçu

Menek

2022

epiphany

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“…76 Examples from classical Islamic history exist of tombs being destroyed for political motivations, e.g. the desecration of Umayyad tombs by the early Abbasids, 77 Scholarly reasoning and justifications of tomb destructions can be traced back to Ibn Taymiyya (1263-1328), 80 a Syrian Hanbalite jurist and theologian, who condemned the widespread practice and went so far as to be detained until his death for issuing a fatwa (legal opinion) in which he stated that visiting graves, and specifically the Prophet's grave, amounted to an innovation (bid'a). 81 Indeed he feared that new religions would arise from the worship of tombs.…”

Section: The Hisbah Under Islamic Lawmentioning

confidence: 99%

Discussion Interrupted: The Destruction and Protection of Cultural Property under International Law and Islamic Law - the Case of Prosecutor v. Al Mahdi

Badar

Higgins

2017

International Criminal Law Review

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Al Mahdi was the first case before the International Criminal Court (icc), which focused on the destruction of cultural property, and indeed, the first case before an international criminal tribunal which had the destruction of cultural property as the sole charge against a jihadist. This case note first addresses the international legal framework on the protection of cultural property in Section 2. Section 3 then assesses the concept of hisbah and its operation, including the reasons why the Hisbah in Mali destroyed cultural property. The next section considers the facts of the Al Mahdi case. Section 5 highlights the shortfalls in the Trial Chamber’s consideration of the rationales for the protection and destruction of cultural property, before the note concludes in Section 6.

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Academic freedom and knowledge tradition of the Arab heritage

Derbesh

2023

OTH

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Purpose This paper aims to confront some of the many facets of academic freedom as a whole, including the shared concerns with Western academia, its relationship to the politics of Arab society and the relevance of these issues within local political domains. It attempts to profile the problems hindering societal progress beyond the seemingly defined truth. While this subject has many facets, this article only examines academic freedom within the scope of knowledge and inquiry derived from the revered text of the Qur'ãn, including its relation to democracy and radicalism. It is an effort to refocus Arab intellectual dialogue on its ailing academia. It also argues for Arab society to reclaim its core culture of Islam as an enabler of learning aside from the Eurocentric perspective of academic freedom. Design/methodology/approach This paper uses an expository and persuasive format in its novel perspective. This expository form sets out the argument of academic freedom as being indigenous to Arab-Islamic heritage and pursues a persuasive statement for its resolution. This format outlines the main familiar aspects of academic freedom and lays out its components within Arab-Islamic history. Findings This paper provides insights and arguments supporting its main theory. It suggests that Arabs must judiciously consider what their education will look like and accomplish in the next 100 years, considering the sociopolitical status quo and the chances of changing it. It argues that academic freedom is indigenous to Arab-Islamic early history, academia and knowledge governance. Therefore, Arab academia must not ignore its heritage to examine what hinders education and intellectualism. It concludes with the point that reinstalling a culture of knowledge will create a relevant democracy. Research limitations/implications The implications for research, practice and society are vast. Further academic freedom research would redefine terms of processes, change the role of academic leadership, debunk locally dominated politics, introduce learning-first policies, balance inequalities in gender, abolish academic tribalism and move past colonialist ideas and predominance. For researchers, this point of view would open doors for new scholastic approaches. Practical implications This paper includes practical implications that stem from an approach that would provoke practical possibilities and call for more academic conversations. Further conversations should explore and debate the gaps in Arab-Islamic knowledge history. The Global South of the Arab World or the Middle East and Northern Africa/Southwest Asia North Africa region could consider drafting a contemporary MENA account of a Magna Charta Libertatis Academicae or a Magna Charta Universitatum that is galvanized by Arab revivable heritage. Moreover, It would be productive if Western universities that operate in the Arab World would also take an active role in denouncing undemocratic practices and not merely operate as commercial enterprises. Social implications Realizing academic freedom in Arab institutions will have a positive spillover effect on Arab society, including thriving and free media, freedom of speech and gender issues. Academic freedom is one of the main elements in structuring free political culture that adhere to the principles of tolerance. Academic freedom is necessary for showing all contesting ideas in a better light and, ultimately, achieving a form of intellectual equipoise. Originality/value This paper concerns academic freedom in the Arab-Islamic World. The majority of academic freedom scholarship today assumes a Western democratic context in discussing or even arguing against it. The paper's focus is a novel expansion of that literature.

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The Early Abbasid Caliphate

Cited by 6 publications

References 0 publications

A Challenge to the Contemporary Multiculturalism From a Historical Perspective: The Early Abbasid Era

A Challenge to the Contemporary Multiculturalism From a Historical Perspective: The Early Abbasid Era

Discussion Interrupted: The Destruction and Protection of Cultural Property under International Law and Islamic Law - the Case of Prosecutor v. Al Mahdi

Academic freedom and knowledge tradition of the Arab heritage

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