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The names of its rulers were thoroughly Hellenised, seemingly already by the time of Homer around the eighth century BC, so that no Pelasgian naming elements survived. Strabo expressed the opinion that the Larissa which some sources quote for this city is not the one mentioned by Homer in The Iliad. That was said to have been far from Troy and ...
Abu Bakr. A.H. 11–13 / A.D. 632–634. 'Umar ibn al-Khattab. A.H. 13–23 / A.D. 634–644. 'Uthman ibn 'Affan. A.H. 23–35 / A.D. 644–656. 'Ali ibn Abi-Talib. A.H. 35–40 / A.D. 656–661. Umayyad. Dynasty. A.H. 41–132 / A.D. 661–750. Mu'awiya I. A.H. 41–60 / A.D. 661–680. Yazid I. A.H. 60–64 / A.D. 680–683. Mu'awiya II. A.H. 64 / A.D. 683–684. Marwan I.
3 March 1924. A caliph is the supreme religious and political leader of an Islamic state known as the caliphate. [1] [2] Caliphs led the Muslim Ummah as political successors to the Islamic prophet Muhammad, [3] and widely-recognised caliphates have existed in various forms for most of Islamic history. [4]
- Overview
- Different trajectories
- The first Arab Muslim empire
- A new political structure
Learn about the Arab Muslim conquests and the establishment of the caliphate.
To begin to understand the rich history of Islam, let’s start with the historical context and events that led to Islam’s spread. For example, Islam initially spread through the military conquests of Arab Muslims, which happened over a very short period of time soon after the beginning of Islam. However, only a small fraction of the people who came under Arab Muslim control immediately adopted Islam. It wasn’t until centuries later, at the end of the eleventh century, that Muslims made up the majority of subjects of the Islamic empires.
The spread of Islam through merchants, missionaries, and pilgrims was very different in nature. These kinds of exchanges affected native populations slowly and led to more conversion to Islam. As Islamic ideas traveled along various trade and pilgrimage routes, they mingled with local cultures and transformed into new versions and interpretations of the religion.
Another important thing to note is that not all military expansion was Arab and Muslim. Early on in Islamic history, under the Rashidun caliphate—the reign of the first four caliphs, or successors, from 632 to 661 CE—and the Umayyad caliphate, Arab Muslim forces expanded quickly. With the Abbasids, more non-Arabs and non-Muslims were involved in the government administration. Later on, as the Abbasid caliphate declined, there were many fragmented political entities, some of which were led by non-Arab Muslims. These entities continued to evolve in their own ways, adopting and putting forth different interpretations of Islam as they sought to consolidate their power in different regions.
What are some of the ways in which Islam spread?
During the seventh century, after subduing rebellions in the Arabian peninsula, Arab Muslim armies began to swiftly conquer territory in the neighboring Byzantine and Sasanian empires and beyond. Within roughly two decades, they created a massive Arab Muslim empire spanning three continents. The Arab Muslim rulers were not purely motivated by religion, nor was their success attributed to the power of Islam alone, though religion certainly played a part.
Non-Muslim subjects under Arab Muslim rule were not especially opposed to their new rulers. A long period of instability and dissatisfaction had left them ambivalent toward their previous rulers. Like all other empires, the first Arab Muslim empires were built within the context of the political realities of their neighboring societies.
During the Rashidun caliphates, Arab Muslim forces expanded outward beyond the Arabian peninsula and into the territories of the neighboring Byzantine and Sasanian Empires. These empires were significantly weakened after a period of fighting with one another and other peripheral factions like the Turks, economic turmoil, disease, and environmental problems. The Arab Muslim conquerors were primed to take advantage of this; they were familiar with Byzantine and Sasanian military tactics, having served in both armies.
With the Byzantine and Sasanian Empires on the decline and strategically disadvantaged, Arab Muslim armies were able to quickly take over vast territories that once belonged to the Byzantines and Sasanians and even conquer beyond those territories to the east and west.
Most conquests happened during the reign of the second caliph, Umar, who held power from 634 to 644. The Rashidun caliphate constructed a massive empire out of many swift military victories. They expanded for both religious and political reasons, which was common at the time.
One political advantage the Rashidun caliphate held was their ability to maintain stability and unity among the Arab tribes. Distinct, feuding Arab tribes united into a cohesive political force, partially through the promise of military conquest. However, this unity was tentative and ultimately gave way to major divergences that disrupted state and religious institutions in the coming centuries.
The Rashidun can be credited for military expansion, but did Islam truly spread through their conquests? Significant conversion and cultural exchange did not occur during their short rule, nor were complex political institutions developed. It was not until the Umayyad Dynasty—from 661 to 750—that Islamic and Arabic culture began to truly spread. The Abbasid Dynasty—from 750 to 1258—intensified and solidified these cultural changes.
Before the Umayyads, Islamic rule was non-centralized. The military was organized under the caliphate, a political structure led by a Muslim steward known as a caliph, who was regarded as the religious and political successor to the prophet Muhammad. The early caliphate had a strong army and built garrison towns, but it did not build sophisticated administrations. The caliphate mostly kept existing governments and cultures intact and administered through governors and financial officers in order to collect taxes.
The Rashidun caliphate was also not dynastic, meaning that political leadership was not transferred through hereditary lineage.1 During this period, it seems the Arab tribes retained their communal clan-based systems of choosing leaders.
However, to sustain such a massive empire, more robust state structures were necessary, and the Umayyads began developing these structures, which were often influenced by the political structures in neighboring empires like the Byzantines and Sasanians. Under the Umayyads, a dynastic and centralized Islamic political state emerged.
The Umayyads shifted the capital from Mecca to Syria and replaced tribal traditions with an imperial government controlled by a monarch. They replaced Greek, Persian, and Coptic with Arabic as the main administrative language and reinforced an Arab Islamic identity. Notably, an Arab hierarchy emerged, in which non-Arabs were accorded secondary status. The Umayyads also minted Islamic coins and developed a more sophisticated bureaucracy, in which governors named viziers oversaw smaller political units.
The Umayyads did not actively encourage conversion, and most subjects remained non-Muslim. Because non-Muslim subjects were required to pay a special tax, the Umayyads were able to subsidize their political expansion.
610. Muhammad receives his first revelation on Mount Hira. 622. Muhammad undertakes the Hegira (Hijra), the migration from Mecca to Medina, establishing the start of the Islamic calendar. 624. Battle of Badr: Muhammad 's forces win, resulting in a turning point for Islam against the ruling Quraysh tribe. 625.
In antiquity Lárissa was the seat of the Aleuad clan, founded by Aleuas, who claimed descent from Heracles. The poet Pindar and the physician Hippocrates, attracted by the Aleuad court, died there. In 480 bce the Aleuads supported the Persians.
- The Editors of Encyclopaedia Britannica
Apr 9, 2016 · Islam’s achievements during its nearly five-centuries- long Golden Age (c.786 CE–1258 CE) have been a source of considerable pride among Muslims worldwide. Many scholars believe that, even today, Muslims are awaiting the rebirth of its Golden Age and, through it, the resurgence of Islam as one of the world’s renewed cultural and religious influences.
