Abstract
This document explores the formation and end of the Abbasid Empire and its significant contribution to the foundation of Baghdad, one of the most important cities in medieval Islam. It delves into the reasons that led to the collapse of the empire, the emergence of various populist and religious movements, and the transfer of the capital from Baghdad to Samarra and back. The document also discusses the golden age of the Abbasid Empire under the reign of Harun al-Rashid and his son al-Ma'mun, and the eventual collapse of the empire at the hands of the Ottoman armies in 1519.
Extract
[...] The Abbasid state experienced its golden age under the reign of Harun al-Rashid and his son al-Ma'mun. The scientific movement flourished and allowed the translation into Arabic of Greek, Indian and philosophical books in Arabic by Syrians, Persians and Romans of the Abbasid state. Islamic and completed the codification of major doctrinal doctrines: Hanafi, Maliki, Shaafa'is and Hanbali when the Sunnis, and Jaafari and Zaidi Shiites, and emerged numerous literary and artistic works such as the Book of One Thousand and One Nights and others, and contributed to the people of the book of Christians, Jews and Sabians this civilization renaissance, and emerged among them superior scholars, writers and philosophers. [...]
[...] Bibliography - Bianquis, Thierry, Pierre Guichard and Mathieu Tillier, The beginnings of the Muslim world (7th-10th century). From Muhammad to the autonomous dynasties, PUF, Paris, 2012 - Minois, Georges. History of the Middle Ages. Editions Perrin, 2016 - Richard Coke, Baghdad. The City of Peace, Thornton Butterworth, Ltd, 1935 - Sourdel, Dominique. Islam. [...]
[...] To what extent did the formation and the end of the Abbasid Empire contribute to the foundation of one of the most important cities of the medieval Islam, Baghdad? The Abbasid state or Abbasid caliphate is the name given to the third Islamic caliphate in history and the second Islamic dynasties. The Abbasids managed to remove the people of the Umayyads from their path and distinguished the caliphate. They eliminated the ruling dynasty and pursued their sons until most of them were eliminated. [...]
[...] One of the internal factors that favored the extension of separatist movements was the expansion of the Abbasid state, as the distance separating it from the capital and the difficulty of transportation at the time forced the governors of distant countries to exceed their powers and deal with the affairs of their state without fear of armies coming from the capital of the caliphate to suppress their movements. Which did not happen until it was too late, and the most important separatist movements of the Abbasid state: the Tahirid movement and the Aghlabid movement, and the Fatimid movement. [...]
[...] Sultan al-Zahir Baybars revived the Abbasid caliphate in Cairo and wanted to be the Muslim leader who would revive this caliphate based in Cairo, which would make it a support for the Mamluk sultanate, which cruelly needed spiritual support to make it majestic, despite the victories won against the Mongols and to surround his throne with a protective spiritual enclosure against the threat of the gourmands of the king of Egypt and the Levant, and to distance himself from the rival of the Mamluk princes in Egypt, who accessed power through the management of conspiracies and presented himself as the protector of the Islamic caliphate. Since then, each Mamluk sultan has been nicknamed the commander of the faithful. The Abbasid caliphate continued until 1519, when the Ottoman armies invaded Bilad al-Sham and Egypt and opened its cities and castles. The last caliphs abandoned their title on Sultan Al-Othman, Selim and the Ottomans became Muslim successors and moved the center of the capital from Cairo to Constantinople. [...]
