Author: Malise Ruthven, Azim Nanji

Sana	29.05.2020
Hajmi	1.61 Mb.
	#111566

Bog'liq
Abbosiylar davri taraqqiyoti atlasi

ISBN: 0674013859

Author: Malise Ruthven, Azim Nanji

Publisher: Harvard University Press (May 28, 2004)

Pages: 208 Binding: Hardcover w/ dust jacket

Description from the publisher: Among the great civilizations

of the world, Islam remains an enigma to Western readers.

Now, in a beautifully illustrated historical atlas, noted scholar of

religion Malise Ruthven recounts the fascinating and important history of the

Islamic world.

From the birth of the prophet Muhammed to the independence of post-Soviet

Muslim states in Central Asia, this accessible and informative atlas explains the

ISBN: 0674013859

Author: Malise Ruthven, Azim Nanji

Publisher: Harvard University Press (May 28, 2004)

Pages: 208 Binding: Hardcover w/ dust jacket

Description from the publisher: Among the great civilizations

of the world, Islam remains an enigma to Western readers.

Now, in a beautifully illustrated historical atlas, noted scholar of

religion Malise Ruthven recounts the fascinating and important history of the

Islamic world.

From the birth of the prophet Muhammed to the independence of post-Soviet

Muslim states in Central Asia, this accessible and informative atlas explains the

historical evolution of Islamic societies. Short essays cover a wide variety of

themes, including the central roles played by sharia (divine law) and fiqh (jurisprudence); philosophy; arts and

architecture; the Muslim city; trade, commerce, and manufacturing; marriage and family life; tribal distributions;

kinship and dynastic power; ritual and devotional practices; Sufism; modernist and reformist trends; the European

domination of the Islamic world; the rise of the modern national state; oil exports and arms imports; and Muslim

populations in non-Muslim countries, including the United States.

Lucid and inviting full-color maps chronicle the changing internal and external boundaries of the Islamic world,

showing the principal trade routes through which goods, ideas, and customs spread. Ruthven traces the impact of

various Islamic dynasties in art and architecture and shows the distribution of sects and religious minorities, the

structure of Islamic cities, and the distribution of resources. Among the book's valuable contributions is the

incorporation of the often neglected geographical and environmental factors, from the Fertile Crescent to the

North African desert, that have helped shape Islamic history.

Rich in narrative and visual detail that illuminates the story of Islamic civilization, this timely atlas is an

indispensable resource to anyone interested in world history and religion.

About the Author --

Malise Ruthven is a former editor with the BBC Arabic Service and World Service in London and is the author of

Islam in the World and Islam: A Very Short Introduction. Azim Nanji is Professor and Director of the Institute of

Ismaili Studies and visiting professor at Stanford University.

H

ISTORICAL

A

TLAS OF THE

I

S L A M I C

W

O R L D

H A of Islam Front Matter 21/5/04 8:49 AM Page 1

H

ISTORICAL

A

TLAS OF THE

I

S L A M I C

W

O R L D

Malise Ruthven

with

Azim Nanji

H A of Islam Front Matter 21/5/04 8:49 AM Page 3

Historical Atlas of the Islamic World

eBook version

Published by Cartographica

Originally published in print format in 2004.

In this informative and beautifully illustrated atlas, noted

scholar of religion Malise Ruthven recounts the fascinating

and important history of the Islamic world.

Short and concise essays cover a wide variety of themes

including philosophy; arts and architecture; the Muslim city;

trade, commerce and manufacturing; marriage and family

life; ritual and devotional practices; the rise of the modern

national state; oil exports and arms imports; and much more.

Rich in narrative and visual detail, the Atlas is of critical

importance to both students and anyone seeking insight into

the Islamic world, history and culture.

●

Published/Released: October 2005

●

ISBN 13: 9780955006616

●

ISBN 10: 0955006619

●

Product number: 225062

●

Page count: 208 pp.

HISTORICAL ATLAS OF THE ISLAMIC WORLD

Abbasid Caliphate under Harun al-Rashid

The reign of caliph Harun al-Rashid (r.

764–809) marked the height of military con-

quests and territorial acquisition under the

Abbasids, with the caliphate extending from the

boundaries of India and Central Asia to Egypt

and North Africa.

Harun rose through the ranks as a military

commander before assuming the caliphate from

his murdered brother al-Hadi (r. 785–86) and

served variously as governor of Ifriqiya (mod-

ern-day Tunisia), Egypt, Syria, Armenia, and

Azerbaijan. His military campaigns against the

Byzantines kept them at bay. Upon becoming

caliph in 764, Harun established diplomatic

relations with Charlemagne (r. 742–814) and

the Byzantine emperor. Diplomatic and com-

mercial ties were also established with China.

Harun’s reign is often referred to as the Gold-

en Age, a period of significant cultural and lit-

erary activity during which the arts, Arabic

grammar, literature, and music flourished under

his patronage. Al-Rashid

figures prominently in the

famous literary compila-

tion One Thousand and

One Nights

. Among his

courtiers were the poet

Abu Nuwas (d. 815), who

was renowned for his

wine and his love poetry,

and the musician Ibrahim

al-Mawsili (d. 804). Abu

’l Hasan al-Kisai (d. 805),

who was tutor to al-

Rashid and his sons, was

the leading Arabic gram-

marian and Koran reciter

of his day. The classical

texts were translated from

Greek, Syriac, and other

languages into Arabic.

Harun was famous for his

largesse: a well-turned

poem could earn the gift

of a horse, a bag of gold,

or even a country estate.

His wife Zubaida was

famous for her charities,

especially for causing

numerous wells to be dug

on the pilgrimage route

from Iraq to Medina.

0

°

10°

30°

20°

Algiers

Tlemcen

Lisbon

Toledo

Seville

Gibraltar

Tangier

Rabat

Marrakesh

Sijilmassa

A

Sardi

Umayyads

756–1031

Cordova, capital of

Umayyad Emirate

Idrisids

789–926

Rustamids

776–906

Aghlabi

800–90

S

N

A romanticized nineteenth-

century portrait of Harun al-

Rashid with an Ottoman-style

mosque in the background. The

revival of the caliphate by the

Ottoman sultans was intended

to grant them rights over the

Muslim subjects of European

powers to balance the rights

claimed by the latter over the

sultan’s Christian subjects.

H A of Islam Spreads 08–14 21/5/04 9:56 AM Page 36

ABBASID CALIPHATE UNDER HARUN AL-RASHID

60°

70°

80°

50°

40°

10°

Tropic of Cancer

Amu

Da

ry

a

S

y

r

D

a

r

y

a

V

o

lg

a

I

n

d

u

s

Aden

Constantinople

Tiflis

Tabriz

Erzurum

Edessa

Ardabil

Derrbent

Susa

Samarra

Isfahan

Mossul

Herat

Nishapur

Balkh

Merv

Hormuz

Basra

Urgench

Bukhara

Samarkand

Kabul

Ghazni

Kandahar

Kashgar

Athens

Izmir

Tarsus

Marash

Algiers

Tunis

Kairouan

Naples

Tripoli

Toledo

braltar

Khartoum

Mecca

Medina

Cairo

Bengazi

assa

Damascus

Jerusalem

Alexandria

Riyadh

Muscat

A

F

R

I

C

A

E

U

R

O

P

E

A R M

E N

I A

A

r a

b

i a

n

P

e

n

i n

s

u

l

a

K H

W

A R

I Z

M

T R

A

N

S O

X

I A

N

A

K H

U R

A

S A

N

S I

S T

A

N

P E

R S

I A

E G Y P T

S Y R I

A

I R A

Q

B Y Z A N T I N E E

M P I R

E

M

e s

o

p

o

t a

m

i

a

O M

A N

Y

E M

E

N

H

E

J A

Z

I N

Black Sea

Aral

Sea

Arabian

Sea

C

a

s

p

i

a

n

S

e

a

R

e

d

S

e

a

M

e

d

i

t

e

r

r

a

n

e

a

n

S

e

a

Corsica

850

Sardinia

827

Palermo

831

Rome

846

Messina

834

Crete

825

Syracuse

878

Malta

870

Baghdad becomes

Abbasid capital

762

rdova, capital of

ayyad Emirate

Rustamids

776–906

Aghlabids

800–909

Tulunids

868–905

Qarmations

894–

1200

Tahirids

821–

Saffarids

867

–1495

Samanids

819

–1005

762–805

901

905

876

871

861

873

899–805

831–33

INDIAN OCEAN

S

a

h

a

r

a

D

e

s

e

r

t

I

f

r

i

q

i

y

a

Azerbaijan

I S

E M

P I R E

Abbasid Empire

c. 850

Extent of Abbasid Empire 786–809

Other Muslim dynasties

Islamic expansion 750–850

Byzantine Empire

Abbasid campaigns

Saffarid incursions

Islamic naval attacks

Qarmation expansion

Sufism (Islamic mysticism) flourished under

the caliph. The famous ascetic and mystic

Maruf al-Karkh (d. c.815) was among the lead-

ing expositors of Sufism in Baghdad. By con-

trast, Harun instituted a policy of repressing the

Shiites, who were thought to challenge this rule.

The latter half of Harun’s reign was

marked by political instability. The granting

of semiautonomy to the governor of Ifriqiya,

Ibrahim b. al-Aghlab, in 800, followed by

Harun’s destruction of the all-powerful al-

Barmaki family, led to a period of political

and territorial decline. Harun’s decision to

divide the empire between his two sons al-

Amin and al-Mamun, appointing the elder al-

Amin (r. 809–813) as his successor, con-

tributed to a two-year civil war that was fol-

lowed by periods of continued instability and

insurrection. The reign of al-Mamun (r.

813–833), though intellectually brilliant, was

marked by territorial decline and the waning

of Abbasid influence.

H A of Islam Spreads 08–14 21/5/04 9:56 AM Page 37

HISTORICAL ATLAS OF THE ISLAMIC WORLD

Spread of Islam, Islamic Law, and Arabic Language

The rapid spread of Islam acted as a formida-

ble force of change in the Old World. By the

end of the reign of Umar ibn al-Khattab (d.

644), the whole of the Arabian Peninsula was

conquered, together with most of the Sasan-

ian Empire, as well as the Syrian and Egyptian

provinces of Byzantium. Following the tragic

Battle of Karbala, which led to the death of

Imam al-Hussein (

680), a new phase was

ushered in with the making of the Umayyad

Empire (661–750), which eventually extended

its dominion from the Ebro River in Spain to

the Oxus Valley in Central Asia. Claiming uni-

versal authority over far-reaching frontiers,

the Umayyad dynasty took Damascus as its

capital city, and remained virtually unchal-

lenged in its reign until the rise of the Abbasid

caliphate with its capital in Baghdad

(749–1258). While Spain continued to be

under Umayyad rule (756–1031), new regional

powers confronted the Abbasid hegemony, like

the Fatimids in Egypt (909–1171), and the

Saljuqs in Iran and Iraq (1038–1194), along

with waves of Crusader invaders in the Levant.

Numerous traditions in thought flourished,

like the Sunni schools of legal reasoning

(hanafi, maliki, shafii, hanbali) and the

“Twelver Shiite” lineage descending from the

Imam Ali ibn Abi Talib (d. 661). The upsurge in

intellectual activities was also marked by the

founding of the mutazila and ashari methods of

kalam, in addition to the maturation of philos-

ophy, the sciences, and mysticism. Many

notable centers of learning were established,

along with associated productions of manu-

scripts, like al-Azhar in Cairo, the Zaytuna in

Tunis, the Qarawiyyin in Fez, the coteries of

Córdoba in Andalusia, the schools of Najaf and

Karbala in Iraq, and those of Qumm and Mash-

had in Iran.

Being the language of the Koran, Arabic

was carried to the new converts. Becoming

the lingua franca of medieval Islam, the dis-

tinctiveness of Arabic was evident in all

spheres of high culture, from religious to

legal, official, intellectual, and literary dic-

tions. While in the western provinces Arabic

dominated the vernacular dialects, Persian

remained in use eastward; witnessing a liter-

ary revival in the tenth century

with the

unfurling of an Arabo-Persian idiom, which

became prevalent across Iran as well as

Transoxiana and northern India.

A theme that recurs in this formative peri-

od of Islamic thought is the relationship,

often tense, between revelation and reason.

Under the Abbasid caliph al-Mamun (r.

813–833) there existed a group of theologians

known as the Mutazila. They had absorbed

the work of Greek philosophers and adopted

a rationalist style of argumentation that

equated God with pure reason. For the

Mutazila the world created by God operated

according to rational principles humans could

understand by exercising reason. As free

agents, humans were morally responsible for

their actions, and since good and evil had

intrinsic value, God’s justice was constrained

by universal laws. They held to the view that

the Koran was created in time, inspired by

God in Muhammad, but not part of his

essence. Their opponents, the hadith scholars,

insisted that the Koran was “uncreated” and

coeternal with God. They believed it was not

for man to question God’s injunctions or

explore them intellectually, and that all

human action was ultimately predetermined.

The Mutazili view, buttressed by the mihna

(an “inquisition” or test applied to ulama and

public officials), held sway for a period. How-

H A of Islam Spreads 08–14 21/5/04 9:56 AM Page 38

SPREAD OF ISLAM, ISLAMIC LAW, AND ARABIC LANGUAGE

ever, it was reversed under

his successor al-Mutawakil

(r. 847–61) as a result of

populist pressures focused

on the heroic figure of

Ahmad ibn Hanbal (d. 855)

who resisted imprisonment

and torture to defend the

“uncreated” Koran. A kind

compromise between

reason and revelation was

reached in the work of Abul

Hasan al-Ashari (d. 935).

He used rationalistic meth-

ods to defend the “uncreat-

ed” Koran and allowed for a

degree of human responsi-

bility. However, the conse-

quences of the Mutazili

defeat were far reaching.

The caliphs ceased to be the

ultimate authorities in doc-

trinal matters. Mainstream

Sunni theologians espoused

the command theory of

ethics: an act is right

because God commands it,

God does not command it

because it is right. Mutazil-

ism is a term of abuse for

many conservative Islamists,

especially in Saudi Arabia,

which follows the Hanbali

tradition in law.

39

The courtyard at al-Azhar in

Cairo, founded by the Shiite

Fatimids in 970. Al-Azhar became

the foremost center of Sunni

scholarship and an important

source of manuscripts.

H A of Islam Spreads 08–14 21/5/04 9:56 AM Page 39

Download 1.61 Mb.

Do'stlaringiz bilan baham: