History of Arab Muslim World 1

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 History of Arab Muslim World 2

1.How are the Umayyad caliphs pictured in this text, and why?

The Umayyad Caliphate

After Muhammad's death, the Umayyad Caliphate set up the four central Arab

caliphates. This caliphate relied on the public authority of the Umayyad, which emerged in

Mecca. Under the third caliph, Usman ibn Affan, the Umayyad show came to be controlled

from the outset, but the Umayyad structure was developed by the head of Syria, Muawiya ibn

Abi Sufiyan (Dayeh, I. (2008)). Since the beginning of the first Muslim civil war in 661 CE.

Syria remains the main power base of the Umayyad, originating there, and Damascus was

their headquarters. Under the Umayyad, the regions of the caliphate widened exponentially.

The Islamic Caliphate, one of the largest unity state in the world, has had one of the leading

states to extended direct force in certain territories (Africa, Europe, and Asia). The Umayyads

have been introduce into the Muslim by the Sindh, the Maghreb and the Iberian Peninsula.

The Umayyad Caliphate, at most scandalous height, had occupied 5.79 million square miles,

including 62 million tenants (29% of the total population), making it the 5th large area of

both the district and the absolute population.

The travelling Berber families recognized the caliph, despite the fact that the Umayyad

caliphate did not guide the entire Sahara. However, while the caliph may have been

interpreted by these ancient sites, actual power was in the hands of rules and emirs (Shannon,

V. P. (2020)). The Umayyad administration was not widely recognized within the Muslim

world for a number of reasons, including their inherited political race and iconoclastic

behavioral policies. Some Muslims believed that solitary individuals of the Banu Hashim

tribe of Muhammad, or those of his ancestry, could rule, for example, Ali's relatives.
 History of Arab Muslim World 3

2. How did the Umayyad caliph participate in the creation of

Participation of Umayyad Caliphate in Islamic Culture

History experts discern the two separated strands of the converts of the time. Once the tribal

society of the Arabian Peninsula and the Fertile Crescent polytheists; the other is the agrarian

and urbanized social orders of the monotheistic people of the Middle East.

Transition in Islam addressed the reaction of a hereditary, peaceful citizen to the need for a

greater political and money-related blending structure, a more consistent state, and a more

creative and consolidated theological outlook for polytheistic and freethinking institutions to

deal with the problems of a violent society, in addition to the severe and essential

explanations for each individual (Pomerantz, M. (2020)). "Inversely, 'Islam was packed with

the political character of Byzantine or Sassanian and Christian, Jewish or Zoroastrian

insistent authentication of latent and often effectively monotheistic social orders.' The

transition was neither needed nor required from the outset: Arab conquerors did not need to

change as much as the coercion of non-Muslim society.

With the creation of the rigid belief system of Islam, and with the interpretation of the

Muslim Ummah, far and wide changes have taken place only in previous years. The

advanced translation of strict and political authority has contributed to the deterioration or

breakdown of social and strict systems of equally strict gatherings, such as Christians and

Jews, from different points of view. For example, the "social and cultural relevance of Islam"

has been expanded and, with the weakening of numerous places of love and the

encouragement of Islam and the rise of the massive Muslim Turkish community in Anatolia

and the Balkans, a considerable number of social orders have been modified (Husni, H.,.

(2020)).
 History of Arab Muslim World 4

3. How did the Umayyad conceive their authority?

The main defence from his position came from the Qurayshite pioneers al-Zubayr and Talha,

who rejected Usman's reinforcement of the Umayyad faction, but predicted that Ali's

influence and Quraysh's capacity would, as a rule, expand. Rejected by one of Muhammad's

spouses, Aisha, they were attempting to accumulate support from the Basra troops against

Ali, driving the Caliph out to another Iraqi post town, Kufa, where he could meet his

challengers all the more probable. Ali crushed them at the Battle of the Camel, where al-

Zubayr and Talha were killed and Aisha committed intentional disengagement in the long

run.

Shift to Islam posed the response of a genetic, stable individual to the need for a greater

political and monetary mixing structure, a much more consistent state, and a more

imaginative and far-reaching strategy for polytheistic and rationalist institutions to contend

with the problems of a wild society, in addition to the serious and metaphysical motives that

each individual might have had. Shift to Islam posed the reaction of a genetic, stable

individual to the need for a greater political and monetary mixing structure, a much more

consistent state, and a more imaginative and far-reaching strategy for the polytheistic and

rationalist institutions to deal with the problems of a wild society, in addition to the serious

and spiritual motives that each individual might have had. In spite of the fact that modern

Muslims were weakening the monetary and qualification achievements of the Arabs, they

were initially disappointed with changes. For example, with the assistance of Islam and the

storm of a critical Muslim Turkish society, the "social and social congruity of Islam" has

been spread and a significant number of people have been converted to the districts of

Anatolia and the Balkans.

4. Why did opposition against Umayyad rule arise?

condemning their rigid existence and government, the Abbasids isolated themselves from the

Umayyads. They specifically mentioned non-Arab Muslims, known as Mawali, who existed

out of side the family-based Arab community and were seen as a lower class within the

Umayyad empire. Abbas ibn Abd al-Muttalib (566-653 CE), the youngest uncle of

Muhammad, whose name has taken from tradition, slipped out of the Abbasid administration.

The Umayyad caliph has ruled from 717 to 720 CE during the Umar Standard (Mourad, S.

(2006)).

From Damasco, advanced Syria, to Baghdad, the capital of the region, Iraq. The Abbasids

rely heavy on the help of the Persians in the over throw of the Umayyads, and the

topographic transfer of influence eased the Persian Mawali base. Abu al-'Abbas' successor,

Al-Mansur, invited non-Arab Muslims of his court. While this helped to join the alliance of

Arab and Persian people, it divided the Arabs who helped the Abbasids in their battles against

the Umayyads. The new vizier condition had established by the Abbasids to designate an

even more powerful authority to the neighbouring Emirs as a focal role and leader. As the

Viziers exercised more prominent influenced, many Abbasid caliphs was reduced to a more

stylized role, as the Persian government perpetually rooted the old Arab honorability. In any

case, as the non-Arabs expanded control to 940 CE, the strength of the caliphate under the

Abbasids began to diminish, and the various subordinate kings and emirs gradually turned out

to be self-governing.
 History of Arab Muslim World 6

5. How does this text relate to the issue of succession in early

separated the Muslim religion into many factions, with the Shia and Sunni branches of Islam

being the most powerful among these sects. Shia Islam believes that the designated heir to the

Islamic prophet Muhammad as head of the faith was Ali ibn Abi Talib. Sunni Islam insists

that Abu Bakr is, based on the voting, the first leader after Muhammad (Hämeen-Anttila, J.

(2020)).

The Umayyad dynasty were the first Muslim to ruled the Caliphate empire (661-750 CE),

also known as the Arab kingdom (reflecting traditional Muslim disapproval of the secular

nature of the Umayyad state). The Umayyads, led by Abū Sufyān, had primarily the merchant

family of the Mecca-centered Quraysh tribe. They had originally opposed Islam, not

converting until 627, but eventually under Muhammad and his immediate successors became

influential administrators.

The opposing views on succession are largely focused on conflicting conceptions of events

and hadiths in early Islamic history (sayings of Muhammad). Sunnis guarantee that

Muhammad had no named beneficiary, and just required an agent from inside themselves to

be chosen by the Muslim public. They acknowledge the standard of Abu Bakr, who in

Saqifah was picked, and that of his replacements, who together are known as the Caliphs of

Rashidun. In correlation, Shi'ites guarantee that Muhammad had recently named Ali as his

replacement, most strikingly during the Ghadir Khumm episode. They mainly see the rulers

who succeeded Muhammad as illegitimate, with Ali and his lineal successors, the Twelve

Imams, who are considered as divinely appointed as the only rightful Muslim leaders.
 History of Arab Muslim World 7

Although it may have been possible to invent legal customs, historical content could have

been largely subject to "tendential shaping" rather than created (Gibb, H. A. R. (1955)).

6. References
1. Dayeh, I. (2008). In Defense of the Bible: A Critical Edition and an Introduction to al-

Biqāʿī’s Bible Treatise. By Walid Saleh. Brill: Leiden & Boston, 2008. Pp. 224+ viii.

€ 99.00/US $147.00.

2. Hämeen-Anttila, J. (2020). Stories from al-Balādhurī, Ansāb VII/1: 55–88.

In Portrait of an Eighth-Century Gentleman (pp. 121-198). Brill.

3. Mourad, S. (2006). Early Islam between Myth and History: Al-Ḥasan al-Baṣrī (d.

110H/728CE) and the formation of his legacy in classical Islamic scholarship. Brill.

4. Gibb, H. A. R. (1955). The fiscal rescript of'Umar II. Arabica, 2(1), 1-16.

5. Shannon, V. P. (2020). Role-Play Simulations and Changing Perceptions of the Other:

Model UN, Model Arab League, and Student Views of the Muslim

World. International Studies Perspectives, 21(3), 219-239.

6. Pomerantz, M. (2020). Osman Latiff: The Cutting Edge of the Poet's Sword: Muslim

Poetic Responses to the Crusades.(The Muslim World in the Age of the Crusades.)

xii, 299 pp. Leiden: Brill, 2018. ISBN 978 90 04 34521 8. Bulletin of the School of

Oriental and African Studies, 83(1), 148-150.

7. Husni, H., Akhmedov, O., Herlina, N. H., & Kormiltsev, I. (2020). Islam in Russia:

History, Challenges, and Future Perspective. Religious Studies: An International

Journal, 8(1), 45-66.