History

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Ab-U`baidah Ibn El-Muthana "D.209 A.H" and his Role in the Historian Writing
(2005) Eihab Fawzi Tawfiq Fawzi Al-Haji; Dr. Adnan Milhim
Abu U`baidah is Mu`mar Ibn El-Muthana, the sponsor of Tayim Ibn Murrah who was from Quraish mainly the branch of Abu Baker El-sideeq who was also of Jew origin from Bajorwan. He was born in 110 A.H at the time of Abd-Allah Al-Mamun "D.218 A.H." Abu-Ubaidah was grown up in Al-Basra, then from there he travelleal to Persia then to Baghdad. He was with good relation with the Men of the Abasi state whom they had a role in arriving him to Baghdad. He went to their places read at them his books. His classifications were 158 books. Eight books remained: "El-Naqa`d", "Majaz El-Qura`n", "El-Khail", "Al-A`qaqah and Al-Bararah", "Tasmeyah Azwaj Al-Nabi", "El-Muhadarat and Al-Muhawarat", "Al-Ma`alim "and a peom for Abu- Ubaida ending with "L" Letter. He was treated from El-khawarij scholars. He took care of collecting their news, he maintioned their characteristics and titles, and he justified their protrusion on the state and he gave it a religious protrusion. I paid attention in this study for collecting their historical narrations which was narrated by Abu-U`baidah and which are kept in heritage books. He narrated about seventy six scholars who were distinct by their varied sciences. He took care also in predication; he used both the collective and the singular predication. Some of his marrtions were unpredicated. Fifty six pupils, who were distinct in their varied sciences, narrated about Abu-U`baidah, and he used to have a special seminar at Al-Basra Mosque in which he read on his pupils and answered their questions. Abu-U`baidah wrote the history from linguists points of view. He used to collect the narrations connected with a special event in one book, and he mentioned more than a narration about one subject. Not only was he a pure collector of narrations but he was also a critic of the text or the teller in which he interfered to reject or substitute or illaburate ice text. His way of writing was literate and narrative, his language was easy and clear, he used dialogue and illusion and so that gave his narrations attractive literate aspect. He took care throughout his narrations time, sites, Quran verses. Prophet's says, saying, reconcilement treaties, he tops, speeches and poetry elements. He studied widely he nor them Arab filed of narration comprehensively which left an effect on the choice school in that era and so most of the historians like Al-Tabari "D.310 A.H" and Ibn Al-A`thir depended upon him a lot "D.630 A.H.
Abdul-Aziz Bin Marwan (27 AH \ 649 AD - 85 AH \ 707 AD) - Historical, Analytical Study
(2010) Dalal Mohammad Anes Mesleh; Prof. Jamal Juda
The study examined an important Umayyad personality that belongs to the Marwani house who is Abdul Aziz Ebn Marwan and this person appeared when the Narwani's took over the Islamic Caliphate, he had a role to consolidate power in the western past of the Islamic state whereas he was appointed ruler of Egypt, and continued ruling for twenty years. Abdul Aziz Ebn Marwan belongs to Abed Shams Ben Abd Manaf Ben Qusay Ben Kalab, one of the sons of Quraish Masters who are Banu Abd Elmanaf (Banu Hashim, Banu Abd Shams,Banu Elmutaleb and Banu Noufal), they had all worked to raise the status of Quraish commercially and religiously which helped them to obtain the leadership of Quraish by uniting and Pilgrimage. Banu Abd Shams who Abdul Aziz Ebn Marwan Belongs to played an important role in leading Quraish for the Arab through their doings, so they became powerful masters and leaders, and appeared on the scene of sovereignty and honor Umya Ebn Abd Shams Aby Ala'as and Alhakam, who ruled until the advent of Islam, he had the qualifications of leadership, and in Islam Marwan Ben Al-hakam the son of Abdul Aziz who played a role in highlighting the role of Bany Ummaya after Mecca's conquest, he was close to Uthman Ben Afan until he became shaikh Bany Umayyah and one of it's leaders in the late Rasheedah period and during the Sufyanyah period in this historic momentum and the role played by Marwan in policy his son Abdul Aziz Ebn Marwan grew and was raised in the house of the royal family in Medina, And he was known for his interest in naorating Hadeth of Prophet Muhammad Peace Be Upon Him tell he was considered from the third layer of personnel as he was also known for his love for science, literature and poets sitting and when his father took over the Caliphate he involved his son Abdul Aziz to eliminate Ebn Al Zubayer and appointed him covenant after his brother and entrusted him with the task of supervision on the western flank of the State of the Caliphate (Egypt and Africa) by ruling Egypt. And he also played an important role in establishing the roots of islam in Egypt and to rise with it in Economic, social and political fields and he was also known for his tolerance with the people of Egypt from the Copts, adding to this the conquest movement in North Africa through supervising over them and appointing the leaders with experience. Abdul Aziz took over the mandate of Egypt for twenty years, and the most important things that were accompanied through his term (65AH- 85AH), the appearance of the crises of treasury because of the conversion of Ahel AlThema into Islam and the expansion of Arab monarchies at the expense of the land of the abscess not to mention the immigration of farmers away from their lands because of the attraction of the cities and large taxes. So Abdul Aziz Ebn Marwan under the guidance of his brother the Caliphate to solve these problems and reforming taxes and administrative issues in Egypt. And Abdul Aziz also worked on recovering the economical life in Egypt by caring for encouraging internal and external trade, and he also participated in building lots of Qusaryat in AL fustat and Helwan and that had positive effects on Egypt's treasury what was obtained from the taxis of trade that was sent to the house of treasury. Big economical potential was shown for Abdul Aziz Ebn Marwan and there is no harm in that being one of the members of the royal family, he had the land in Hijaz and Al Sham before being a ruler of Egypt, He had increased his financial potential in Egypt by purchasing new land by buying or the revival of the disused or building trading markets.
Abdul-Rahman Ibn Awf (580Ad-32Hijri/652Ad) A study in his Religions, Economic and Political Role in the State of Islam During its Emergence and Formation
(2014) Rahmah Abd Alrauf Awad Awad; Prof. Jamal Jodeh
This thesis is about the religious, economic and political role of Abdul Rahman bin Auf (580-655 AD) during the establishment and formation period of Islam state. The thesis spots lights on his religious character. Abdul Rahman bin Aufis close sahabi (companion) of prophet Mohamad – peace be upon him -, prophet’s Hadith narrator and the premier economy man in Islam state, the owner of gigantic money and properties that reflects his political role on caliphate (Islamic governmental regim). The thesis has been limited periodically to pre-Islam era until the death of Abdul Rahman bin Auf in (32 Hijri/655AD). Abdul Rahman bin Auf belongs to Bani Zuhra tribe which was one of Quraysh tribes reside Bitah (a place in Meca). It abode around Kaba (the hiliest place in Islam) after coming an setting of Qusay bin Kilab. Bani Zuhra tribe made Alliances with some Mecan tribes until the appearance of Islam especially with Abdu-Manaf tribe. His tribe, to which the mother of messenger of Allah, Aminah bint Wahb, Belongs, has gained spiritual position. Narrators and Historians have study the character of Abdul Rhman bin Auf from religious, social, economic and political Aspects. They interested in showing his kin and his social relationships which were most often strengthened with affinity. This reflects his trade and his economic setting. They also interested in showing how peoples love and commiserate him. Abdul Rahman bin Auf was characterized with economy intelligence which he gets from Mecan environment where he grew up and worked in trade with his father, Auf, before Islam. It was apparent when he emigrated to Almadina Almonawara, where he directly went to business in the biggest muslem merchants who have had the greatest impact in supporting Islam state economy in formation stage by supporting muslims in their general life and their wars and conquests that he was given the name of minister of economy. This reflected positively after islame on Bani Zuhra – his tribe – which was neglected by the historian references dealing with pre-island Arab history. It is obvious that Abdul Rahman bin Auf is close to messenger of Allah-peace be upon him-because he (Abdul Rahman) is from prophet’s mother tribe on one hand and he is among early people who belive in his invitation asking people to turn away from worshipping idols to worshipping Allah the only God) and narrate Hadith (accounts of the verbal and physical traditions of prophet Mohammad) which deals whith muslims everyday life on the other hand. Abdul Rahman bin Auf played a political role during Rashidun caliphate because of his economical position. Omar Ibn Al-Khatab put his name among the six candidates to success caliphate after him. But abdul Rahman didn’t want that, yet he preferred Othman bin Affan (35H/658AD) to take it. He also worked hard to collect mass agreement to Othman bin Affan Inspite of the tension between them before the death of Abdul Rahman bin Auf. The tension was because of Othman biased policy to his relatives which was objected by Abdul Rahman bin Auf.
The Administrative, Economic and social life in Jenien district between 1799-1831AD /1214-1247
(2011) Hala Idrees Mostafa Ibraheem; Prof. Nezam Al- Abbasi
During the starting years of the 19th century Jenien district got great importance as a result of the effective role that the residents of the district had played in fighting the French forces that were moving towards Acre to occupy great Syria after the occupation of Egypt headed by Napoleon Bonaparte. People were very consolidate in the face of this eminent danger, and their consolidation was based on the idea that their enemy is atheist and foreigner who must be stopped. This spirit was enriched by a series of “Fatwa’s” and Sultani decrees that called for jihad. Sheikh Al- Islam and the “Wali” of Acre (Ahmed Basha Al Jazar) passed these rules to the heads of Jerusalem Nablus and Jenien districts. The period of this study Jenien district included lands that starts from the east between Biesan’s hollow- in the south of Tabarya lake- and Al- Fara’a valley, and in the north it includes lands that are below a line that is drawn between Tabarya lake passing through Ibn- Amer plain in the south of Nazareth city till the western north near Haifa that is located in the coastal plain then moving from Haifa with the coast to the influx of Iskenderun river will form the western borders of the district it’s southern borders are formed by the line that moves from al Fara’a valley in the east passing from a number of villages such as Aseera Al Shamalya, Yaseed, Talooza, Tamoon, Tubaas, Dair Al- Gusoon, and Silat Al- Daher. Then moving again with Al- Iskenderun. The district was named after it’s administrative center; namely Jenien city which was established on the ruins of the Canaanite Arabian city “Ain Ganeem” which means orchards’ springs. This city was mentioned in the Assyrian and Babylonian resources under the name of “Ain Ganiem”. Byzantines mentioned it by the name of “ Gina”. in the AD 17Th century the city was ruled by Muslims and then it was called “jeeneen” then the name was altered to be finally “ Jenien”. Administrationaly the district was dependant to Damascus “ wilaya” during most of the period of the study while in certain times the district was moving from the power of Damascus “ wilaya” to be part of acre “ wilaya”; especially in the reigns of strong “walis”, such as (Ahmed Bash Al- Gazar), (Sulaiman Basha Al- Adel) and (Abdullah Basha Al- Khazendar); because they used their power to take the district from the rule of Damascus “walis”. Juridically the district followed the “sharie” judge of Nablus city who chooses a vice judge in Jenien city who has the authority of the “sharie” judge to solve the problems and settle the quarrels between people. But people used to refer in the first place to their “ sheikhs” to settle their quarrels, because they feel most of the time that it is difficult to go to the court. Socially the district contained a great number of families, and tribalism had a great influence on the social life during the period of this research as a result of the absence of official authority. This research will focus on the families that had a special and important role in the political arena. It will focus also on the families that kept administrative and military positions exclusive on its members. In addition to controlling massive possessions; in contrary to other families. These families are: Jarar family, Abdel Hadi family, Irsheid family. These families also played a great role in defending the country in the face of the French campaign that was heading towards Acre. As a result these families got great position in the eyes of the ottoman authority which granted them great titles. These strong families were competing over the leadership of the district; specially Jarar family, and Abdel Hadi family. The power of these families extended to the extent that they were also competing strong families especially Tooqan family over the rule of Nablus mountain. These families got the position of “ motasalimya” –head– of Nablus during the rule of sheikh Yousef Al- Jarar and his sons Ahmed and Abdullah. This caused very fierce wars between the two families which concluded in the weakening of Jarar family and strengthening Abdel Hadi family specially after Jarar family was defeated when Abullah Basha Al- khazendar attacked Sanoor the capital of Jarar family and destroyed it’s castle in 1831 AD /1247AH. This high position of Jarar family got strengthened by the situation of this family towards the Egyptian military campaign especially when it supported it’s competitor Abdel Hadi family and its leader Husain Abdel Hadi, who was a supporter of the new rule. All this lead to strengthening the family at the expense of other families. Agriculture was the main economic resource in the district, because it possesses wide plains such as marg (plain) of Ibn Amer which is the most important intrinsic plain in Palestine, in addition to Arraba plain and Sanoor plain. The farmers in the district planted many crops such as olive trees(the main product in the area) , serials and various kinds of vegetables. Jarrar family, Abdel hadi family and Irshied family controlled wide spaces of the agricultural lands in the district. They distributed the lands among the peasants to farm the lands in exchange of one third or one fourth of the crops, or in the shape of warranty. Those peasants were supposed to look after the land and pay taxes to the government. Farmers used to raise many kinds of animals specially camels to use it as a means transportation; in addition to ovine and bovine animals and they used to take their herds to surrounding pastures in the near mountains. Agriculture in that period suffered of many problems such as: poverty, draught, and the radical changes of raining rates from one year to another, diseases, locust attacks, bedouin attacks, fierce wars that the district witnessed which lead to the destruction of agriculture and resulted in spreading defamation among the residents. During the period of the research Jenien district didn’t know a developed kind of industry. People only had simple crafts and careers such as black smith, carpentry, pottery, and other simple crafts. In terms of commerce, the district had a very special location, because the main road connecting great Syria with Egypt- that crosses Nablus, Jerusalem and Gaza- passes through the lands of the district; as a result residents of the district invested this road to market their products in the surrounding cities especially Nablus. Socially the district constituted of two main classes landlords class, which included a limited number of people who controlled a wide space of lands in the shape of Fiefs. They invested these lands by distributing it among peasants who will farm it in return of a part that is agreed upon and to pay it’s taxes to the government. The second class is peasants class, they are the great majority of population. Residents had very strong relations that are based on family, tribe and village. they often had quarrels with competitor families over district’s lands and water resources and important administrative positions. But these families always got united to face extrinsic danger; for example they cooperated in spite of all their quarrels to face the attacks of Napoleon Bonaparte. The residents of the area of the research had many of good traditions and conventions, such as hostage, help those in need, cooperation in catastrophes, and helping each other to finish their works especially farming chores. Any one of them would help his relatives and neighbors without waiting for any return. Women in that period were very mannered and polite in their clothes; because they followed the society traditions and the Islamic conventions. The clothes of those women were very simple with little decorations, because they did not have enough time to embroider or decorate their clothes, as they spent all their times working in fields. They used simple make up such as kohl (eye liner), henna and they wore some golden and silvery accessories. Men wore different kinds of clothes according to their political or social status or their administrational and scientific positions. In general their clothes are not different from people’s clothes in the surrounding places. Peasants wore simple and dark clothes that enable them to move easily. The area of the study had very poor health and education system. Because the ottoman government neglected such issues considering itself a military country in the first place, and considering these things as out of its duties. The education in the district was a religious one, as students went to “ kattateeb” which were established In mosques or in separate places near them. The curriculum focused in the principles of reading and writing and calculating. The shieks focused on making their students recite holly Quran and memorize it. Finally students graduate from these “ kattateeb” after completing their study of the whole holy Quran. They used to make a graduation party differs according to the social and economic situation of the family. Hygienically, people were exposed to many diseases from time to time such as Malaria. Patients often consulted local doctors, and their prescriptions were based on medical herbs such as Chamomile, thyme and Siege, in addition to Cupping. Also they used to cure some diseases by Mascots and beads, especially the blue ones to prevent envy.
The Administrative, Economic, Social and Cultural Situations in Palestine over the Eleventh and the Twelfth Hijri Centuries /the Seventeenth and Eighteenth AD Centuries through the books of biography
(2016) Mervat Awad Abdullah Abu Awwad; Dr. Mohammed Al-khatib
This study highlights the Administrative, Economic, Social and Cultural Situations in Palestine over the Eleventh and the Twelfth Hijri Centuries / the Seventeenth and Eighteenth AD Centuries through the books of biography. The scientific material has been drawn from the interior chapters of biographies belonging to that period. The study investigates the administrative side in Palestine in terms of the administrative divisions and the most important administrative functions, including the military and the civil ones. The study also deals with the manifestations of economic life (agriculture, industry, trade), combined with the various manifestations such as markets, measure , scales, taxes, currencies, crops and livestock and other economic manifestations. In addition, it deals with some aspects of social life and its different vocabularies starting with the most important families, customs, traditions, foods , drinks, clothing and environmental disasters, epidemics, and finally the study highlights the cultural conditions such as the educational institutions with their various types such as schools, mosques and zawiya (prayer room; small mosque) and Ktatib (institutions for educating pupils) ,in addition to, the teachers, the various methodologies and curricula, besides the most important connectivity and educational functions.
Al-Andalus during the Rule of Al-Wolah H 91 – 138, A. D 711 - 756
(2004) Ashraf Ya'qoub Ahmed Ishteiwi; Dr. Hisham Abu Irmeilah
This research studies and analyses an important period of Al-Andalus's history known as the age of Alwolah which (92-138/711-756). The one who rule in Al-Andalus Wali or The Prince and so was the age called. Those Wolah followed the governor of Africa and he appointed them. In some other cases the Umayyad Caliphate interfered directly in appointing some of them, and sometimes the people of Al-Andalus appointed their rules and waited for the official agreement either from the government of Africa or from Damascus the center of the Caliphate then. Those Wolah reaches 20 and the ruled for a period of 42 years. This shows the instability and the confusion which Al-Alandus witnessed. Their capital at first was Ishbilia then Corduba which remained their capital all their rule. Although the sources don't give and precise information about this age, we find that the Wolah did their best to control the country financially and politically. Many of them cared for the architectural buildings specially the military ones since this age was the age of establishment and futooh. This age wasn't an infertile or a dark one as much as some sources picture it, but it laid the first steps for organizing Al-Andulas. This organization becomes a foundation for every administrational organization hereafter. Those Wolah also raised the Flag of Al jihad and was committed to spreading Islam in Al-Andalus and the neighboring countries. This age, which is the subject of this research, witnessed confusion and internal troubles which occurred between the Arabs and the Barbar and between the Arabs themselves which leaded to confusion in Al-Andalus. The enemies of Muslims used his to stop the Islamic Fath which was doing their direction, and the Christian groups who lived in the northern parts started to expand and advance their borders At the expense of the Muslims being occupied with their disputes and leaving the Jihad and the protection of the borders of the Islamic stare. The Islamic Fath was reason for the appearance of new groups which were not known before like the Arabs, the Barbar, the Musalimah the Musta' riboon, the Slaves and the Saqalibah. These groups played an important role in what infected the Muslims in this age and the ages to follow. The Andalus also witnessed in this period some economical and agricultural activities, which were influenced by the internal actions that dominated in that age.
Al-Himyari: Muhammed Bin Abdul-Mun'im (D 900 Hijrah): Al-Rawd Al-Mitar Fi Khabar Al-Aqtar. A Historical Study to the Economic Situations
(2013) Afrah Nazek Abed Alrahman Hafezah; Prof. Jamal Juda
This study discusses an important axis of the Islamic History and focuses on the economical standards. it has been concentrated in this study on the economical aspect of the book: "Al Rawd Al M'itar fi Khabari L-Aqtar" whose author is Al-Himyari, titled with: The Economical Situations through Al Raudi Al-Mi'tar, a historical study. Al-Himyari was interested in Arts and Geography Besides, he was really interested in the economical situations where the economical aspect constitutes a big space of his book. He takes an important part of the history of the Islamic economy which is the Exchequer's resources which are "Al jizyah, Al kharaj, Al Ghanaem". The author discusses this issue referring to the age of profit Mohammad Peace be upon him”, and Al Rashidin and Omayyan caliphs in the Arabia and other places because it differed from one region to another according to the way it was conquered whether it was pacifying or not. He also mentioned that it differed in the period of Al Rashidin and Omayyan caliphs. He talked about the Eendowments and feudalities in early Islam. He also gave tiny details about the production sections; the agricultural wealth that is centered in the Arabian Island, Alandalus (spain), Syria, Iraq and Egypt. In addition, to the livestocks wealth like camels,sheeps, birds and fish,etc. He talks about the metals wealth in those areas including gold, silver, iron, zenk and copper. He discusses many industries- weather they depend on- agriculture, metals or animals. He was intersted in Trade,too. He talks about the trading areas, cities, roads, imports, exports, markets, measures, weighs and the money that was used at that time.
Al-Imama From the point of view of Ali Ben – Hussein al –Masoudi (d346H)
(2004) Maher Tahsein Abdulraheem Haj Mohammed; Dr. Adnan Melhem
This study investigated Al-Masoudi’s viewpoint of Al-Imama (Leadership) establishment and its development from the Caliphate of Abu Bakr Al-Seddeq in the 11 Hijri till the Caliphate of Al-Mutee Lilla, the Abbassid caliph in 346 Hijri. The study aimed at analyzing his two books “Murooj al-Dhahab & Ma’aden al-Jawhar” and Al-Tanbeeh wal-Ashraf” in order to understand his attitudes. Al-Masoudi, born in Iraq in 287 H. / 900 A.D. and dies in Egypt in 346 H. / 957 A.D., studied history and geography through journeys and travels. His Shiite attitudes are clear in his narration. Al-Masoudi depended in his methodology on arranging the subjects rather than the annual chronological history. His writings included historical, geographical, religious, and political issues including Al-Imama issue and the stand of the Islamic parties towards it. According to Al-Masoudi, Al-Imama is the political position that Al-Imam held in order to deal with the worldly and heavenly affairs of Muslims after the death of the Prophet (Peace be upon Him), and the nation should obey him. He adopted the Shiite concept of Al-Imama that emphasized the idea of text and will of the caliphate of Ali Ben Abi Taleb. The Shiite distinguished al-Imam with this name for its religious impact that granted him legitimacy and infallibility. He also emphasized the stand of Abu Bakr who refused to be called the Caliph of God saying that he was the Caliph of God’s Messenger. He also mentioned the title “Amir al-Moumineen” that was first introduced by the Caliph Omar Ben al-Khattab instead of the title “the Caliphate of God’s Messenger” emphasizing at the same time the political and religious duties of this position. He also refused the issue of granting the pledge of allegiance to two imams at the same time saying that the Messenger had demanded that the group rebelling against the imam should be killed. Al-Masoudi adopted the Shiite concept of the caliphate issue and emphasized the Murje’a concept of Quraish caliphate, but he rejected the attitude of al-Khawarej towards the caliphate. He also showed that the pledge of allegiance was granting the imam with complete obedience in all conditions good or bad provided that the imam should carry out the concepts of God’s Book and the Messenger’s Method. He also referred to the forms of the pledge and its historical development. The pledge, he said, consisted of two forms: the pledge of the elite carried out by the members of the elite class, and the public pledge carried out by the whole nation. During the Rashideen age, the ceremonies of the Pledge were carried out in Al-Madena only but it expanded to all the Islamic states when the Umayads took over. The states position towards the Pledge was clarified when Mecca, al-Medina and Iraq refused to grant the Pledge to the Umayads while the people of Syria refused to grant the Pledge to the Abbasids. Al-Masoudi also refused the Umayad idea when Muaweya created the regency as a constitution in the caliphate establishment that became a tradition for peaceful authority transference during the Umayad and Abbasid eras. The study also referred to Al-Masoudi’s position of the issue of the consultative council. He said that the desire of Omar Ben Al-Khattab to deliver the Caliphate to Othman Ben Affan and the role of Abdul-rahman Ben Awf who withdrew from the competition in favor for Othman was no more than a conspiracy to remove Ali from the scene and to deny the role of Al-Bait (the family of the Messenger)in leading the nation. Al-Masoudi discussed the qualities of al-Imam represented by infallibility, faith, knowledge, jurisprudence, bravery, and generosity in addition to belonging to Quraish dynasty. He emphasized the fact that Ali enjoyed the qualities that qualified him for Caliphate. Al-Masoudi emphasized the historical concept of the Ordeal that occurred in the struggle for authority ranging from the Othman Ordeal in the year 35 H., al-Jamal Ordeal, 36 H., Seffeen Ordeal, 37-40 H. and the Ordeal of Al-Ameen and Al-Ma’moun 194-198 H. Al-Masoudi also supported the Shiite movements against the Umayads and the Abbasids demanding for their legitimate rights in the caliphate. He denounced the measures of the authority in suppressing the rights of the Alawis and Talibians in demanding their rights. But he praised the attitudes of Omar Ben Abdul-Azeez and Al-Mamoun for their friendly position with al-Mu’tazela. He also emphasized the innocence of Ali from the blood of Othman who was murdered in his house. He said that Ali defended the Caliph and sent his two sons Al-Hasan and Al-Husein to defend the Caliph. He also denounced the trio-party of al-Jamal (Aysheh, Talha, and Al-Zubair) for their rebellion against the legitimate Imam (Ali) stating Al’s position who was against the war. He also dealt with the conflict between Ali and Muawiya and held the latter responsible directly for the bloodshed while praising the position of Al-Hasan who abdicated the caliphate peacefully for Muawiya. He also denounced al-Khawarej whom he held responsible for Ali’s murder. He criticized the Umayad policy in suppressing Abdula ben al-Zubair movement during his conflict with the Umayad authority in 63 H. Although al-Masoudi denounced the Abbasid for taking over the Caliphate after overthrowing the Umayads, he affirmed the legitimacy of Al-Ma’moun. At the same time, he held the Caliph Al-Ameen responsible for the struggle that occurred because he violated the oath with his brother when he attempted to deprive him from the regency. This explains the stand of Al-Masoudi in support of Al-Ma’moun against Al-Ameen during the conflict.
AL-Ltroun Sector (1948 – 2007)
(2007) Hossun Ishtawih Hassan Moubark; T.D. Netham Eizat Al'basee; D. Abed Alrehman Almagrbee
Abstract The 1948 and 1967 wars have left destructive effects on the Palestinian people. This was represented by Israeli control over a wide area of their land, Diaspora in different places overseas and the continuation of suffering throughout the world. This study "The Three Villages of Al-Latroun, deportation and Suffering" is highly relevant to the two wars, where Israel took control over a considerable amount of the lands belonging to the three villages in 1948, then occupied them in 1967 after it had totally destroyed them and forced the villagers to leave by force. This idea of having control is highly regarded in view of the Israeli side, as these villages form a central road connection between the Palestinian coast and Jerusalem. Moreover, military and strategic power is given to whoever has a control over these villages and to have priority over the holy city of Jerusalem. The other advantage is the availability of water reserves in the area which make it a point of interest for Israelis to draw out their expansion policies in Palestine. My interest in the topic is a result of having studied all its relevant materials, my acquaintance with people living there, and their talking about long suffering in addition to the availability of authentic documents that will probably enrich the topic and make it integral. The study aims at emphasizing the non-ethical role of fighting practiced by Israeli occupation forces against civilians of these villages during the 1967 war, and perspicuous violations of Fourth Geneva Convention which calls for keeping the rights of civilians at the time of war. Therefore, all involved in violation should be listed as war criminals against humanity. The study further highlights this undetermined and ambiguous issue in the Israeli Palestinian negotiations and the Israeli refusal of dealing with it although it is recognized as occupied area since 1967, ensuring the international legitimacycy of the right for villagers to return based on 242 Security Council Resolution. The study goes further to emphasize the role of Al-Latroun villagers who still support their issue, and try desperately to deliver their message to the public locally and internationally so as to get their issue listed in the heart of Palestinian-Israeli negotiations. They are trying to form supporting public who could pressure for their cause. The study includes four chapters: The first Chapter discusses the historic geography of Al-Latroun's villages, area, population, and historical features. As for the second chapter, it mainly deals with social and economic life as well as health and education services of the people who were living there before 1967. For the third chapter, it is specified for talking about 1967 war, its reactions and effects and suffering of villagers who were expelled and whose villages were destroyed as well during the enforced deportation, and Israeli unfulfilled commitment of international resolutions issued after the war. The study encounters a lot of difficulties. From the one hand, it was uneasy access to resources. From the other hand, it was too hard to meet as many villagers as possible because most of them live outside the country far away from each other. It was also very hard to meet those living inside the country due to Israeli severe closure and siege we are all suffering. Actually, these villages are part of Palestine because they are very similar to other Palestinian areas in history, customs and traditions. However, the 1967 destruction and deportation of people from these villages make the researcher study the issue separately as part of Palestinian context.
Al-Maqdisi Al-Bushari Abu Abdullah Shams e-Deen Mohammed Ibn Abi Bakr (380H.-990AD)'s Ahssan at-Takasim fi Ma'rifat Al-Aqaleem, A study of Economic, Social, Religious Administrative and Urban Sides
(2008) Amal Hisham Ahmed Nassar; Dr. Adnan Milhem
Abstract Al-Maqdisi (the Jerusalemite) Abu Abdallah Shams e-Deen Mohammed Ibn Ahmed Abi Bakr al-Banna, whose father was one of the most skillful engineers and participated in building the port of Acre during Ahmed Ibn Touloun's era (270H/ 883 AD), was of Palestinian origin and resided in Jerusalem. His mother was from e-Shawa family which emigrated from Biyar (city), Dailam Province, to Southern Sham and became related by marriage with Al-Albanna. Al-Maqdisi received higher education, for he learned reading, writing and memorized the Holy Qur'an. Then he moved to Iraq and received there instruction on Abi Hanifa e-Nu'man's orthodox rite of fiqh (150H/767AD) at the hands of Al-Qadi Abi Al-Hassan Al-Qazweeni (442H./1050AD). He was taught grammar sciences and language. He also excelled in poetry writing. Al-Maqdisi's trip to Jerusalem, from the Arabian Peninsula, began at the outset of 356H. / 966 AD with the intention of pilgrimage making. He then visited Iraq, Aqwar, Greater Syria, Egypt, Maghreb. He also visited Persian provinces: Al-Mashreq, e-Dailam, e-Rihab, Al-Jibal, Khouzistan, Persia, Karman and Sind. Apparently, his travels became to an end around 375H./985AD. This was according to personal information which indicated that by that time he had completed the writing of his book in Shiraz city, capital of Persia Province. At the time, he was forty years old. During his travel, Al-Maqdisi was careful to provide full details on the Muslim world and its provinces in terms of its divisions, borders and administrative agencies. He, for example, provided accurate information about the weights and measures as well as money used (circulated) in each province. He also dwelt on the distances between cities and villages. In collection of this information, Al-Maqdisi depended on first hand observation and perusal of events before writing on them, and through interviews with reliable sources in addition to geography and religious books and libraries. Al-Maqdisi divided the Muslim world administratively into fourteen provinces. Of these, six were Arab (Arabian Peninsula, Aqwar, Iraq, Greater Syria, Egypt and Maghreb, and eight were Persian: Province of Al-Mashreq, Janeb Kharasan, Hibtel, Khouzistan, Persia, Karaman, Dailam, Al-Jibal and Sind. In this regard, Al-Maqdisi presented the branches of each province: capital, cities, citadels, villages, districts and regions. He used some administration terms to make use of them in finding out the distance between one area and another. For example, he used al-marhala to measure the distances between the Arabian Peninsula's cities. He also used al-farasekh, al-meel, e-lhiraa' and al-ayyam. These distances were cited in passing when talking about the regions or separately at the end of each province. In addition, Al-Maqdisi dwelt on the factors which contributed to the creation and prosperity of cities. Of these, the religious factor was the leading factor which significantly helped in the creation of cities. These cities included Mecca, Mina, Muzdalifa, Arafa, Yethrib, in the Arabian Peninsula's province; Jerusalem, Jericho; Beit Jibril, Greater Syria province. The administrative factor also played a significant role in population concentration and economic and trade activities. Examples of cities which emerged against this background included Zbeida, Aleppo, Fustat and Baradseir. The strategic locations of some cities also helped in their prosperity. These cities, lying in plains, on mountains and in deserts, controlled transportation routes. Ramlah, Beit Jibril in Greater Syria; Qairoun, Maghreb; Basra, Iraq and Alexandria, Egypt. The agricultural activity, like other factors, contributed to the creation of the cities of Khbeis and Sawarqiyyah (the Arabian Peninsula), Amman, Baghdad and Hula. In this respect, Al-Maqdisi surveyed the urban design of these cities, their planning and arrangement of their architectural elements. Parallel to these factors, Al-Maqdisi also cited a number of factors which led to the collapse and destruction of these cities. One factor was the negligence of the irrigation system in the city of Tabaran, Kharrasan Province. Fanaticism and religious strife between different groups led to the destruction of Nasa city in Al-Mashreq Province as well as the Sarkhas city due to the struggle between al-Arousiyyah, (followers of Abi Hanifa e-Numan) (150H./767AD), and Al-Ahliyah (followers of Shafi'i) (204H./819AD). Further, the weakness of the political authority and fading of its strength had a significant impact on the collapse of Junidisapur, Samerra and Baghdad. Floods, a nature-made disaster, led to the devastation of the city of Hamathan. An earthquake also destroyed the city of Siraf. Al-Maqdisi was also interested in documenting economic conditions of the Province's populations. Depending on first hand information and observation, Al-Maqdisi wrote about quality of soil, people's dependence on springs, pools, wells, open canals and dams-necessary for agricultural activities. Several cities, in these provinces, were famous for the growing of agricultural crops. For example, Nowa, a city in Egypt, and Baja, a city in the Maghreb, Al-Mashreq Province, Janib Kharrasan, e-Rihab, Khouzistan and Persia were famous for production of grains. Fruit trees, such as grapes, apples, almond, pear, were planted in cities of Greater Syria, e-Rihab, Sind, Karaman, Persia, Khouzistan, pomegranates were planted in Dailam Province; Khouzistan, Kasab Istakher, Persia Province. The Maghreb Province, Dailam, Persia, Egypt were famous for the planting of olive and walalmond trees in Greater Syria, Dailam and Sind. He also referred to the planting of palm trees in the cities of the Arabian Peninsula, Aqwar, Egypt and the Maghreb. Al-Maqdisi had also an interest in the provinces which had raised livestock such as camels, sheep and goats, cows, fish, birds and bees. These provinces were e-Rihab, Persia, Karaman as well as Sind and Greater Syria. Marw Shahjan, a city in Kharassan Province, was famous for raising pigeons. Besides, Al-Maqdisi also paid attention to cities which had mineral resources such as gold found in Marwa and Yanbu', the Arabian Peninsula; Fustat, Egypt; Saljamasa, the Maghreb, and silver in Banjahir, Kharassan; Baraman, Karaman Province; iron in Beirut mountains, al-Jibal Province; Puna and Saljamasa, the Maghreb. Mumia mineral was rich in Kahistan city, al-Jibal Province, Nushader, Barman (Kharassan) and Al-Aqiq, Sana'a (the Arabian Peninsula). He also referred to pearls, in the Arabian Peninsula, close to Awal and Kharak Islands and al-Murjan in the Maghreb Province. Gas and oil were found in Kharrassan and Khouzistan Provinces while sulfur was found in Greater Syria Province. Al-Maqdisi also discussed the various industries in the different provinces of the Muslim world. He particularly highlighted handicrafts necessary at the time, and included weaving, textiles, foodstuff, glassware blowing and mineral materials. There were very popular in Khouzistan, e-Rihab Egypt, Persia, Greater Syria provinces. These industries largely depended on primary materials available in these provinces. Al-Maqdisi shed light on common trade movement, transportation means, and different goods exported from one province to another. The raw materials and the availability of the produce and its quality played an important role in determining the standard of living of the people in the various regions in terms of low and high prices depending on availability or scarcity of raw materials. As mentioned earlier, Al-Maqdisi dwelt on the heights and the measures which, surprisingly, differed from one city to another as well as from one province to another. In addition, he talked about the money circulated and taxes imposed on land yield/out put on goods and imported goods such as textiles and slave trade. Al-Maqdisi also had the time to talk about the languages and dialects of the people of the different regions and cities. He also described the common traditional clothes and uniforms of the different sections of the societies. He, besides, elaborated on traditions and habits of the different regions. These included marriage ceremonies, feasts (Christian and Islamic) people's practices in Ramadan, daily prayers, funerals and burial procedures. Religious information, in Al-Maqdisi's book, centered on history and emergence of sects and faiths, prevailing in the different provinces, which began with the schism of the Muslim nation in the wake of the killing of Caliph Othman Ibn Afan. Al-Maqdisi classified the faiths into fiqh denominations: Hanafi, Shafi'i, Da'oiyah and Maliki. However, he didn't classify Hanbali Fiqh School as one of these denominations. Rather, he considered it as belonging to Prophetic teachings school. He also considered Sufian e-Thawri's faith as one of Al-Mundaris's faiths. He concluded by dwelling on the Shiite, Kharijite and Murji'a sects. In this regard, he highlighted the strife between the followers of these faiths which took social and economic dimensions. Concerning the religions, Al-Maqdisi divided them into four: Judaism, Christianity, Sabianism and Magism. He also showed their concentrations in the various provinces.
Al-Salahiyyah School in Jerusalem588-1336 A. H. /1192-1918 A. D (
(2015) Rowaida Fadel Ahmad; Dr. Amin Abu Bakr
Jerusalem had an important role in the scientific movement during history. It had a big effect not only in Palestine, but also in the Islamic world in general. This movement related to Al- Aqsa Mosque the first (Quiblla) and the third sacred mosque in the world. It became the main destination of the students and teachers from all around the Islamic world. It also became the most important place for caliphs and princes to look after. The crusaders invasion of the area stopped that movement for decades but that continued when Salah Al-Din librated it in 585/1187 after the Omari turn out. There is no doubt that Salah Al-Din realized what had happened to Jerusalem and the cultural movement during the Fatimed dominance which is shiite and the crusader occupation. Jerusalem returned back to its natural position and that needed activating the cultural movement in it. To do so, Salah Al-Din began to set up Al-Salaheia School in 588/1992 in the North – East corner of Al-Aqsa Mosque in the place of the house which Yokaim and Hana (the parents of Mary) were lived. It was called as (sandahana) church before Islam came. Al-Salaheia had an important role in the cultural life. We can notice that in its system of teaching. We noticed that its teachers (Sheikhs) related to the Sultan. These jobs were very important in the Islamic kingdom. Its teachers (Sheikhs) were also given a very important economic and social positions. Sultan Salah Al-Din didn’t forget to provide the school with the necessary financial support in order to develop it. He supported it with (Al-Awqaf) which enables it to work well. From these “Awqaf”, Silwan village, Al-Qastal, the jewish cemetery, Bostan Al-Jorah, Haret Al-magharbeh, Bostan bab Hetta, 89 shops in Al-Quttaneen market and other shops in Bab-Hetta and Hammam Al-Asbat and others. All this to enable this school to play its role. The syllabus of this school also showed its high level. It contained science, languages, religion. After that it contained Al-Hadith and the helping sciences which are related to life affairs. As a result, students joined it from all over the Islamic world. Students were given scientific degrees and many of its students became teachers and then (Sheikhs). The government of France asked Sultan Abed Al-Hameed to give it the school to turn it to a church again as a price of the backside which the government gives to the Ottomans in the Crimea war. The Ottomans agreed and they began to rebuild the church. At the beginning of the world war 1, Jamal Basha changed the school to a collage and called it Salah Al-Din college. Jamal Basha put a new system for the college. This system limits the subjects that this college will teach and the period of learning and also the stages and the acceptance in this college. The college contained its role till the English came in 1338/1917 and took it. They also opened The Acliric School which is known as the Church of Sant Ann or Sant Maria. As a result of this role which is led by Jerusalem in the cultural movement – since its liberation by Salah Al-Din – to the British occupation in 1336/1918, when they chose the school to be the field of research and study from its establishment to the absence of the Ottomans in 1339/1918 under the name of Al-Salaheia School in Jerusalem.
AL.sfwah Fi Wasf Al.mamlaka AL.masriya By:Mohammad Bn Abo Al.fateh Mohammad Al.sofe Al.shafee (950 Hijri/1543 Ad)
(2014) Hiba Mohammad Yasseen Hajeh; Dr. Adnan Melhem
Mohammed bin Ahmed bin Mohammed bin Mohammed bin Eisa bin Ahmad Al-Sufi Al-Shafiei Al-Katabi Al_Masri is a mathematician and an astronomer who was called Abi- Al.Fath. Besides, he died in 950 H/1543 AD, and he wrote many books namely: Nozhat Al_Nather Fi Wad’ Khotot Al_Dawair and Al_I’lam Bishidat Al_Bankam. The importance of the scroll of “The Finest Description of the Egyptian Kingdom” lies in its historical data, which tackled the Egyptian kingdom from different aspects, namely: religious, geographical, administrative and social. In addition, it is a shorter version of “Zubdat Kashf Al.Mamalik” and” Al_Masalik” for Khalil bin Shahin Al_Thahiri (873H / 1468 AD) Abual_Fath Al_Sufi has showed Egypt’s high status and it honorific privileges due to its marvelous geographic sights and the number of the Islamic realms, which are affiliated to it. It also talked about the duties of the Sultan and the common describing the outfit of every sect whether it was public or private. It also mentioned the administrative divisions in the Egyptian kingdom that it talked about the minister and his duties including waiters, directors, councils and employees of religious jobs. It also includes special centers for homing pigeons which send letters to the Sultans palaces. He also described those palaces including the rooms of the Sultan’s wives, the palace’s safes, armory storage, spices rooms, woods room and kitchens mentioning what is made in those kitchens. He also described what the kingdom needs from building bridges when the Nile is high. Besides, he talked about the attorneys and military jobs, which are affiliated to the Islamic realms ruled by the Egyptian kingdom. Furthermore, he also mentioned the princesses of the Arabs, Turkman and Kurds in the Egyptian kingdom highlighting all the incidents, which happened there in different ages to learn a lesson from them. He depended on the technique of observation and description from the historians who lived before him; as a result, he took information from “Fotoh Masr and Al.Maghrib W Al Anddalus” for Ibn Abdelhakam (257 H/ 870 AD) and Shihab Al.Din Al.Qalqashandi’s “Sobh Al.a’sha Fe Sonat Al.insha” (821 H/ 1418 AD) and Taqi Al.Din Al.Marqazi‘s “Al. Mawa’th w Al.I’tibatr Bithikr Al.Khotat W Al.Athar Al.Mosama Bel.Khotat Al.Maqriziya” (845 H/ 1441 AD). He also followed the way of presenting his material as short as possible that he passed over many incidents, which were mentioned in Ibn Shahin Al. Thahiri’s book “ Zobdat Kashf Al.Mamalik w Bayan Al.Toroq w Al. Masalik”. He mentioned four verses from the Holy Quran and nine Hadiths to show the virtues of the cities and their religious status. He also employed four poetic stanzas including 23 lines to show the status of Jerusalem, which was a compliment for the Sultans of the Mameluks.
Ali Bin Mohammed AL-Mada'ni And His Role In Writing The History
(2001) Imad Azzam Jawabreh; Dr. Jama joudeh
Al-Mada 'ni was Ali Bin Mohammed Bin Abdullah Bin Abi sif , he was nicknamed Abi L-Hasan. his loyally was Qurashi, as he was loyalist to Samra Ibn Abd-rahman Ibn Habeeb Bin Abd Shams Al-Qurashi . lie was born in Al-basra in 135Hijri, it was expected that he grow up in Al-basra his hirth place, then moved to Al-Mada 'en to it he descended, then moved to Baghdad where he stayed till he died in 228 hijri, while sources didn 't mention his movement date from Al-Basra to Al-Mada 'en and from Al- Mada 'n 10 Baghdad or the period he he spent here or there. AL-Mada 'ni was very devoted to Ibrahim Al-Mousli, the poet and singer to the Caliphs and Ministers. so, he benefited from him scientifically, financially and socially. Sources indicated that he was related to the Caliph ALMammon through his several meetings with him. Despite that he had no political activity. During his last decade of his life, Al-mada 'ni tended to asceticism as he practtsed fasting and worshipping to agreat extent. Al-mada 'ni was distinguished by his abundant scientific produce, it li'as shown that he classified 256 papers and books, But, Alas, we haven't received except two books ou.t of them, they are :the book of Al.-Tazi and the Book of Al.-Mordafat . This study took interest in collecting all his historical traces from its original sources which maintained them, so the number of historical narrations was 5236 ones. These narrations were classified according to the subject and the succession of time, then comparing the news when it arrived in more sources .and fixing it in the earliest one, while the differences were fixed in the margins .It was noticed that Al-Mada 'ni dealt with the Islamic history through the universal history as he talked about the beginning (the human termj.till Al-watheq period(227- 232)Hijri ,through this he showed the first interest in the Islamic period especially the Ommayad and Abbassi, that is, the center of the world history is the Islamic history, this was shown by the major historians, especially AL- Tabari in 310 hijri. Obviously, Al-Mada 'ni was aware of the movement of history and its understanding is related to the social, literary and political situations and to the nation activities. Then he took interest in all these fields. What increased the importance of his narrations, is that he took them from different Islamic countries, as the history school was influenced by Al-Hadeeth school in the third century Hijri, we noticed that he took interest in the attribution in a clear way, So, all his narrations were attributed. Al-Mada 'ni was introduced as critic and scrutinizer, in the negation through his interference in the negation, fixing or clearing the news. Al-Mada 'ni was educated by group of AL-hadeeth scientists, he listened to them all, some of them were trustful while others were liars and weaker the litterateurs ,the tellers and the bibliographers, such as Maslama Bin Muharib (tutor of Jafar Bin Abi Jafar AL- Mansour) to Wh0111158 narrations were attributed .And 98 narrations were attributed to Sohim Bin hfis (Abo AL-ykazan) in 290 hijri ,And 52 narrations were attributed to Yazeed Bin Juodaba in 147 Hijri ,And52 narrations were attributed Ali Bin Mojahed Bin Mossalam AL-Kabli in 157 Hijri ,and Lout Bin Mokhannaf Al.-Azdi in 157 hijriand others. Agroup of Major narrators and historians were educated by Al-Mada 'ni. He had a ring, his students used to sit in narrating his books and discssing them, among them were Al-Basn.Al-Madani, Al.-shami andAlmasri and others. Most of them were classifiers and tellers.the most famous of his students whom he narrated, 11msOmr bin shebbha bn obeid bin Reeta Al-Nimri in 262 Hijri, /0 whom about 228 narration s were attributed, And Hammed bin AL- Alhareth Al-karaz 258 hijri to whom about 178 narration s were attributed. besides Al-Murdfat book. And AL hasan bin Al-mutawakel in 291 hijri . AL- Tazi book with 154 narration were attributed to him. And Ahmed bin obi khauthema , zuheir bin Harb bin Shaddad in 279 hijri ,96 narrations were attributed to him. And khlifa bin khayt bin abi obeyed AL- osfari, shabbab in 240 hijrt 78 narration were attributed to him. And zabeir bin Bakar bin Abdulelah bin Thabet AL- Asdi Ai-madeini in 256 Hijri about 38 narrations were attributed to him and the others. The size of attributions narrated by him, indicated the trust he enjoyed, this let him rank scientific degree, higher than his ancestors and formers. Al-Mada 'ni style was clear and simple. He used the dialogue method in the narrations, this gave, them an attentive scientific, literary form .He was interested in the time factor, the distances, the initial of things and locations of geographical places. He also quoted from the Holy Koran, Al-Hadeeth, the poetry and reconciliation treaties in most of his narrations to fix or to reject a particular news. With his abundant narration, Al-Mada 'ni was able to formulate developed society in the narrative school to transfer it to the historical school. Thus he was considered as one of the earlier historians. Besides, he took interest in the nation activities and his attempt to link them with the world history in a primitive way. So, major historians who come after him, directly, such as, Al- blather in279 Hijri, and Al-tabri in 310Hijri, depended on him.
Apostasy/Historical Study of The Narratings of Mohammad Ibn Ishaq(151AD/768BC) And Sayf Ibn Omar(180 AD/796 BC) And Mohammad Ibn Omar AL-Waqedi(207 AD/822BC)
(2013) Wijdan Jameel Ali Jaber; Prof. Jamal Juda
The study of Ridda Movement (Apostasy) through the narrators who spoke about it and upon whose narrations the historical resources in the first four Hijri centuries relied is considered very essential. Among those narrators was Urwa Ibn Al Zubair Al Asdi Al Madani (94 Hijri/712 A.D.) who had a good relationship with Bani Umayyeh and whose narrations were mentioned without Isnad (Reference). Another one was Muhammad Bin Muslem (124 Hijri/741 A.D.) who is from Bani Zahra in Quraish. Bin Muslem enjoyed a unique status among Bani Umayyeh so much so that he some people said that his friendship with the kings has ruined him. Bin Muslem worked as a judge for Bani Umayyeh and he was very interested in Isnad. A third narrator was Muhammad Bin Isaq Al Madani Al Madtlabi Al Qurashi (151 Hijri/768 A.D.) who was from Ain Al Tamer; Khalid Bin Al Waleed captured his grandfather, Yasar. Bin Isaq was accused of being Qadari (Fatalism), some said he was Mu’tazel, others said he was Shiite. His relationship with the Umayyad Sate was not good. Among the narrators was Abu Makhnaf Al Azdi Al Kofi (157 Hijri/773 A.D.). Historical information about him was concentrated on those of the Salaf until the end of the Umayyad State especially the information about Iraq. There have been no narrations that talked about his relationship with the Abbasid State, and it was said that he is Shiite. In this study, the researcher also talked about another narrator, Saif Bin Omar Al Tamimi Al Kofi (180 Hijri/796 A.D.) as one of the narrators of the Ridda whose relationship with the State was rather mysterious. Another narrator in the Ridda period was Al Waqidi Muhammad Bin Omar, Mawla Bani Aslam. He was Madani and had a good relationship with the Abbasid State where he worked as a judge for the Ma’moon, but he was accused of being Shiite and some said that his method of narrations relied on connecting the historical event with geography. He also followed the collective Isnad and used to talk about one text, influenced by Al Madina School. In the second chapter, the researcher talked about the definition of Apostasy (ridda) in language and dictionary. Among the definitions of this word is that it means abandoning something, deprivation or prohibition. While other meanings suggest that Al Murtad is the one who prohibits Zakat, the one who does not pray, the non-believer, and he who claims to be a prophet. In this chapter also, the researcher talked about the beginnings of Ridda some of which happened during the time of Prophet Muhammad, peace be upon him, such as that of Al Aswad Al Ansi, Musailama Al Kathab and Tulaiha Bin Khuwailed Al Asdi. Other Ridda events took place
The Arab Ba'th Socialist Party in Palestine And it's Role in The Palestinian National Movement Between 1948-1982
(2001) Abed Al Azeez Ameen Mosa Arar; Dr. Nezam Izat Abbasi
Popularity of the Arab National current which included both the Ba'th party and followers of Jamal Abed-Al- Naser. Simultaneously, The Palestinian political Entity current and the P.L.O were going up in popularity and reputation among people. Ba'th party gave great attention to Palestinian issue since 1959, thus, it illustrated the importance of the eminent role of the Palestinian people to liberate Palestine. Indeed, and after 1965, it adopted public liberation War to liberate Palestine. I Following the defeat 1967, it established two organizations, ALSai'qah (liberation War Vanguards) and the Arab liberation front. With these organizations Ba'th maintained the same idea to reject reconciliation with Zionism. And with its communities, they fought Against Jordanian and Lebanon attempts to cease militant actions. They also fought to defend the Palestinian Revolution in 1970 and 1976. Despite that, these two organizations were of less popularity Compared with (FAT H) and Popular front for the liberation of Palestine, since they were affected by political shocks and by the circumstances in both Iraq and Syria and the role of the tow played in towards the Palestinian cause The popularity of Sai' qa has declined, indeed it is eliminated in Palestine, whereas, the Arab Liberation Front is still active and taking part in the Palestinian uprising (Intifada), due to Iraqi, Ba'th support for the Palestinian issue. The Iraqi brave attitude to resist the Western American savage attack, has increased the popularity of (A. L. F) as a good means to encounter the western coalition.
Arab Historians and the Al-Riddah (Reversion from Faith) Movement thru the Fourth-Century (Hijrah), A Historical Study
(2009) Mawaheb Tahseen Mustafa Alqut; Dr. Adnan Melhem
In this thesis, entitled “Arab Historians and the Al-Riddah Movement thru the Fourth Century (Hijrah) (Methodological Historical Study)", the researcher investigated the stands of five Arab historians who lived during the third and fourth centuries (Hijrah). These are: Mohammad bin Omar al Waqidi (d. 207 Hijrah., 840 A. D,), Khaleifa bin Khayyat al- Shibani, (d. 240 Hijrah., 872 A. D,), Ahmad bin Yahya bin Jaber al- Balatheri, (d. 279 Hijrah., 892 A. D,), Mohammad bin Jareer al- Tabari, (d. 310 Hijrah., 923 A. D,), and Ahmad bin Mohammad bin Ali bin A'tham al- Koufi, (d. 314 Hijrah., 926 A. D,). She studied their cultural, political and social backgrounds, the sources from which they took their narrations, and she analyzed their classifications in which they dealt with the events of the Al- Riddah The researcher represented the images of the Al-Riddeh as narrated by those historians, she referred to discrepancies among them, highlighted their specific stands which affected their choices of their narrations. and emphasized that their representations of the Al-Riddeh events were narrated methodologically not randomly. The researcher discussed the concept of the Al-Riddah, the time when it commenced, its causes, and the stands of Medina regarding it. She also discussed its leaders, tribes, and the stands of other tribes and regions related to the Al-Riddeh In discussing the battle fronts of the Al-Riddah, she discussed the manipulations and the preparations made by Medina to confront it, in addition to the developments of events in the battle fronts of Yemen, Buzakha, al Betah, al Yamama, Bahrain, Oman, Mohra and Hadramut. The Study has reached the conclusion that the historians unanimously agreed that the concept of the Al-Riddah was related to the meaning of the Arab tribes rejection of economic and political dependence on Medina. While al- Waqedi and bin A'tham considered the Al-Riddeh was related to atheism and conversion from Islam. The historians had contradicting stands related to the time when the Al-Riddah broke out. Most of them mentioned that it was after the death of the prophet (PBUH) while others, like Al Waqidi, Al Balatheri, Al Tabari believed it took place before his death. However, they confirmed the unanimous agreement of the nation with the stand of Abu Bakr al- Seddeq to fight the defectors by the force of the sword. Al- Tabari saw that this stand came in accordance with the stand of the prophet(PBUH) when he ordered his followers to fight them. In several references, he emphasized the role of tribal loyalties in breaking out and directing the wars of the Al-Riddah In their references, the historians minimized the importance of the characters and tribes of the Al-Riddah leaders. Such references were very limited in comparison to their references in the books of biographies and genealogy which discussed their characters and tribes in details, except for bin Khayyat and al- Balatheri, the historians supplied sarcastic pictures of those who claimed themselves as prophets by relating their poetries which degraded their statuses. al Waqedi and al Tabari emphasized the roles of Tay and Quraish in economically supporting the authority of Medina by supplying their financial dues, and politically by participating with the armies of Medina in fighting the defectors. The historians, except for al- Balatheri and bin A'tham, discussed the volume of manipulations and preparations made by Abu Bakr al- Seddeq to confront the Al-Riddah movement. On the other hand, al- Waqedi emphasized the roles of Oman and Bahrain in those preparations by sending a number of their knights to Medina in order to fight the defectors. However, the historians did not all represent the developments of the Al- Riddah movement at the various battlefields. al- Tabari discussed them in details while bin Khayyat narrated them briefly. By their representations of such events, they wanted to highlight the role of Abu Bakr al- Seddeq in stabilizing the foundations of the Islamic State as he was able to bring back the Arab tribes to the Islamic State, confirming their political and economical dependency on the authority of Medina. al- Balatheri and al- Tabari emphasized the importance of the economic factors in directing the Al-Riddah movement and developing its events throughout the regions. In his narration of Yemen, al- Tabari emphasized the role played by the some of the Persian leaders to support the authority of Medina by their stand in its support and fighting al- Aswad al- 'Ansi and his followers, so as to achieve new ranks in society.
Arabs in the North and middle of the Arabian peninsula before the Mission In the writings of Muslim historians until the middle of the fourth century AH/ Systematic study in religious life and beliefs
(2013) Hana' Ahmad Abdulrahim Musameh; Dr.Adnan Mohammad Melhem
The study reviewed an image of the religious life in the north and center of the Arabian Peninsula for eight of the Arab Muslim historians who lived in the third and fourth centuries AD and they are: Hesham Bin Al-Sae'b Al-Kalbi (D 204 AH/ 819 AD) , Abd Almalek Bin Hisham (D 218 AH/ 834 AD), Mohammad Bin Habeed Al-Baghdadi (D 245 AH/ 859 AD), Mohammad Bin Abdulah Al-Azraqi (D 250 AH/ 864 AD), Ahmad Bin Yahya Al-Balathey (D 279 AH/ 892 AD) , Ahmad Bin Abe Ya'qoob (D 292 AH/ 905 AD) , Mohammad Bin Jareer Al-Tabari (D 310 AH/ 922 AD) and Ali Bin Al-Hussein Al- Mas'oody (D 346 AH/ 957 AD) and it includes also their political, cultural and social backgrounds and the sources from which the historians gleaned their stories , and the study showed that the historians presentation about the Aravs religions was in randomly and sporadic way through the display of the history of the Arabs in general and the Quraysh in particular. The Study start the presentation by defining the religion linguistically and idiomatically that religion linguistically is subordination and obedience where idiomatically means strong belief in invisible power worthy of obedience and worship. The Arabs were divided in their religions between believer in Monotheistic and heavenly religions such as Judaism, Christianity, Hanifiyyah, Mandaeism, and Aagianism (Mazdaism) , and believers in ground religions such as paganism. The study pointed out that the Judaism is one of the heavenly monotheistic religion sent by Moses, peace be upon him supported with the Torah, and it spread in the north and center of the Arabian peninsula and limited in some of the Hijaz Oases, the Arab Jews did there Religious rituals like praying towards Jerusalem which start by Blowing the trumpets, sanctification Saturday and praying a lot in this day and fasting on Ashura. The Historians called Christianity on Jesus Followers and who believed in hem and in Bible, and it spread across the north of the island between the Arab tribes Bahra' Baliy, Bani Lakhm, and Salich which condemned the loyalty to the Byzantine Empirem and it spread in the center of the Arabian Peninsula in the provinces of Hijaz, Najd and Yamama, so the spread was slight and limited in some of the tribes leaders and the pro Christians. The religious rituals for the Christian begins with baptism and hold prayers towards the east and preceded by a ring bells and fasted for fifty years and seek to draw closer to God by monasticism and seclude in Churches and they differ in their feasts like Easter, Feast of the Cross, and palm Feast. Also this study include the Hanifiyyah which is the religion of Abraham, peace be upon him, and the sources showed that Arabs originally are hanafis followed Abraham, peace be upon him but Amr bin lohay changed the Hanifiyyah religion and called for polytheism, and the study pointed to the emergence of group of Hanafis in the second half of the sixth century AD like Zayd Bin Amr Bin Nofayl , and their rituals are summarized in the deification and worshiping alone, refusing worship idols and calling for monotheism. Another religion included in the study is the Majusiya (parsee) which is an ancient Persian religion based on The sanctification of the planets and firi, and Al-Ya'qooby and the Almas'oodi pointed out the relation of parsee with Zoroaster (Zaradusht) (D 581 AD) who called for the worship of one God who is Ahuramazda and he composed a holy book called Afestazend and he included the principles and religious laws in it. The spread of parsee was slight in the North and central of the Arabian Peninsula and it limited in Tameem tribe which their homes extended from Najd to the border with Bahrain, and their rituals are summarized in the glorification and consecrated of fire and make offerings and taking their homes as holy place, celebrating their feasts such as Nowruz feasts, and festival. The study include also the ground religions which represented in Arabs worship of idols and fetishes, also it dealt with the definition of the ground religions and stated that the historians used these two terms to indicate any thing worshiped beyond God, and all the resources agreed that the first to introduce the worship of idols to the Arabian Peninsula is Amr Bin Lohay Al- Khuzae'l who was Master in his people and they followed his religion. Some of these idols and fetishes were known in the north and central of the Arabian Peninsula such as Al- Lat, Al- Uzza, Manat, Hubal, Suwa', Al- Akaysar, Wud, Dhul Khalasa, lsaf, and Naila. And Arabs presented to it all aspects of sanctification and worship till it were demolished campaign launched by the prophet, peace be upon him to destroy the idols in the Arabian Peninsula after the conquest of Mecca on (8 AH/ 637 AD). The stud examined the houses of worship and temples which are places dedicated for the religious religious rituals, and it pointed out that the Jews received their religious teachings in private homes know as Beth Midrash or Beit Madares, and it was under the supervision of the clergy who knew between Arabs as rabbis. The Christians practiced there religious rituals in churches and monasteries, and it was under the clergy whom graded in the career ladder from patriarch to the Monk and Deacon. And the parsee practiced their religious rituals in the atashkada fire temples which were Renewed in the era of Zoroaster and it was under the supervision of the priests and on top was the mobbed moabadan- moabad, herbad, and Alketn who serves the temples. It was pointed in the resources that Arabs practiced their religious rituals in the idols houses which was spread in the north and central of the Arabian peninsula and on the top is the Ka'bah, Al- Lat house, Al- Uzza house, Dhul Khalasa house, Al- Akaysar house, and the resources dilate upon Ka'bah which get the respect and reverence of Arabs, and it reviewed the phases construction of Ka'bah since the first construction by the Angels to the renewal of it by Quraysh before the mission. The study discussed also the religious rituals of Arabs before lslam and on top of these rituals is Hajj (pilgrimage) and Umra (minor pilgrimage) which expressed in Talbiyah and Ehlal, Tawaf, stand in Arafat and Muzdalifah, Ramy al- Jamarat, present sacrifice to commemorate the story of Abraham Peace be upon him. The study pointed out that Arabs Practiced prayer in different circumstances that their prayer in Ka'bah was a combination of yelling and whistling and clapping According to verse (And their worship at the (holy) House is naught but whistling and hand – clapping. Therefore (it is said unto them): Taste of the doom because ye disbelieve. (Anfal 35). The study confirmed that the Arabs draw near to their gods by offerings which include all kinds of offerings and they also committed themselves by vows. Among the most famous vows is the animals which were locked up on behalf of the gods like Sae'ba, Al- wasela, and Al- Ham. Also the study viewed the religious functions sadana that Arabs assigned Servants (Sadan) for each ido house and they gained a high status and they kept it and made it Hereditary among their sons, and pre- lslam Sadana linked to Qusay bin Kilab Sons. The study also discussed the role of priests in the religious life that they serve as clergy, judges and referees between Arabs and spokesmen of goddess, and there was a number of priests and priestesses have been known in the Arabian peninsula. Another topic which is discussed in this study is Al-Nas' (Postponement (of a sacred month) that Arabs postponed and preceded the sacred months to suites their business which is associated with pilgrimage, and Bano Kenan were in charge of Al-Nas' (Postponement (of sacred month) until lslam. The study pointed out that the Arabs wanted to know their future by pray for gods , restorted to Al-istiqsam arrows , Turuq , Tira and Al-qiyafah.
ARRABA, A Study of Political, Commercial, and Social Positions (1804 -1918)
(2010) Ahmed Mohammed Mis'ad Hussein; Prof. Nizzam Izzat Alabbassi
ARRABA, The subject of this study, occupies a distinguished position in the early nineteenth century and later as it embraced one of the major families– the Abdulhadi family- in central Palestine of whom some personalities played an important role in politics and left their stamps on its resolutions. This study covers the different situations in the period 1804-1918 i.e. political, economic and social positions. It also focuses on the natural development of its people. The study comprises three chapters: Chapter one deals with the historical geography of the town including the name, geographical position, area, borders, climate, and water resources. Many issues pertaining to the history of the town were also clarified. Chapter two deals with building and politics throwing light on the existent buildings in addition to the Abdulhadi palaces. The research studied the situations in the town when Hussein Abdulhadi rose as the Wali of Sidon in 1804 and his alliance with the Egyptian regime 1831-1840 and turning later to coalition with the Ottomans following the disappearance of the Egyptians after which the Ottoman centralized authority reappeared in 1840. This passed through the tribal coalition, the national war 1840-1859, the destruction of the Abdulhadi palaces by the Ottoman army in 1859, this formed a strong strike to the strong families in central Palestine and consequently the drawback of the importance of Arraba. The last part of this chapter deals with Arraba during the Hamidi era 1876-1918.The research studies the history of Arraba in the drawback period. Arraba was made the center of Al-Sha'rawiyeh AL-Sharqiyeh sector. Its economic position as influenced by (WW1) and the residents attitude to the military service leaving its severe effects on the residents themselves and their properties, as well, were studied. Chapter three deals with the social and economic positions in Arraba including agriculture, land ownership, ways of utilizing the farming lands focusing on Muzara'a, Mugharasa, livestock, trade and taxes collected from the people. The social side of the study refers to the families (tribes) which resided in Arraba during the period under study, quarters, social relations, some problems faced by families, costumes, folklore, habits and traditions, health and education. The importance of this study springs from its being an example of a Palestinian town which stores a cultural legacy that cannot be neglected. Besides, the contribution of some of its notables and national figures to the Palestinian history course through occupying high political and religious fields during the Ottoman Regime, was also stressed.
Awqaf (Endowment) of Haifa District During the British Mandate (1922-1948) A Documentary Study
(2010) Radi Ahmed Theeb Fashafsheh; Dr. Ameen Abu Baker
Islamic endowments (Islamic Awqaf) had a substantial role in the economical and social life of the Palestinian people and this was made clear since the establishment of the Supreme Muslim Council in 1921 which played a major role in protecting Islamic sanctities and the holiness of the Arab land. The study discussed the issue of endowments (Awqaf) in the District of Haifa during the British Mandate. The researcher addressed the different types of waqf, particularly charitable waqf (Waqf Khairee) of mosques in the city and the near-by villages, waqf thurri, shared khairee thurri waqf and extinct waqf. The study also focused on examining and determining the extent to which Islamic endowment (waqf) was applied in the district of Haifa, the challenges that the Supreme Muslim Council faced in its attempts to defend and manage those endowments and protect them against the violations by the British Mandate, the Zionism and some people in the city. This has led many of these endowments to be lost and taken by the British Mandate. The study further discussed the administrative organization of the Islamic Waqf in the northern district such as the Awqaf Director, Local Committees, Guidance Committee and others and illustrated the duties and responsibilities of the staff and their role in protecting the lands and the assets that are related to the endowments in Palestine. The study also revealed the scale of those endowments in Haifa, their returns and expenses, the types of these returns and expenses depending on basic resources that are related to the northern district. This information is kept at the Nablus Municipality Library and at the Foundation for Reviving the Islamic Heritage and Research in Jerusalem.
Awqaf (endowment) of Nablus (1242h-1337h)-(1826m-1918m
(2013) Moheeb Ahmad Hasan Zraeq; Dr. Amin Abu Bakr
The movable and immovable endowments are considered one of the major components in the formation of the economic and social history of the Ottoman states including Palestine، and form an indicator of the movement of construction، building، preaching، guidance، education، caring for the orphans، helping the poor and the homeless، as well as supporting residence and fighting colonization، preserving the heritage and money. Based on this، the Ottoman State not only approved on the Ayyubid and Mamluk endowments، but also added to them which enabled the different scientific، medical، social and economic institutions to continue performing their roles. In order to ensure the organization and preservation of the endowment، the Endowment Department was established in the Ottoman State so as to supervise the different affairs of the charitable endowment as well as the Muslim and non-Muslim offspring endowment in the year (1826 / 1242 Hirji)، the same year in which the Inkishari army was disbanded in order to use its money for the sake if the new army. We notice that the organization and control of the endowment in Palestine started with the establishment of the Endowment Department. This continued with the issuance of the Ottoman Land Code (1858 / 1275 Hijri)، then the Land Registration Law in (1859 / 1276 Hijri)، and the Field Demarcation Law along with the expiration of the Land Registration Law in (1869 / 1286 Hijri). The Nablus Endowment has been selected as a model and living example of the reality of endowment in Palestine in order to identify its area and the extent of its expansion، as well as its returns، expenditures and the challenges it faced. The study has been presented in five chapters. In the first chapter، the researcher addressed and analyzed the resources from which he obtained the information. In the second one the researcher addressed the endowments organizations with respect to their definition in language and dictionary، the correct and incorrect sections of endowment، as well as the situations of endowment before the organizations as he focused on the management of endowment by the men in charge and the notables in addition to the Egyptian procedures during its presence in Al-Sham region. He then talked about the endowment organizations through the laws that have been issued and the organizations followed by the managerial hierarchy in managing the different affairs of the endowments starting by the Endowment Department، the Endowment Directorate، the man responsible for the endowment، the clerk، and the collector being jobs that are part of the endowment sector. In the third chapter، the researcher talked about the amount of the offspring endowment and its spread in the area of Nablus، in addition to the area of Jenin، the judiciary center that carries its name، and some of the villages affiliated to it since most of Nablus’s villages was part of the charitable endowment. In the fourth chapter، the researcher addressed the amount of charitable endowment present in the area of Nablus which is an extension of the charitable endowment since the Ayyubid and Mamluk states، in addition to what has been added to it during the Ottoman presence in Palestine. The researcher also talked about the mosques endowments inside and outside Nablus، and explained that the Ibrahimi Mosuqe had the highest percentage of endowments. Moreover، he talked about the corners (Zawaya) and hospices (Takaya) that spread across the area including: Al Bustami Corner in Nablus، Al-Amoud Men Maqam، Khaski Sultan Hospice، in addition to the endowments of science places، public water fountains، libraries and the endowments for the people of the dhimma. In the final chapter، the researcher talked about the endowment transactions in terms of exploitation، and consisted of the issues of replacement، monopoly and renting، in addition to the endowments’ incomes especially mosques and the ways of spending these endowments. In the conclusion، the researcher included the results and the recommendations.

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