POPULARITY
116 episodes with sulayman
4 episodes with sulayman
5 episodes with sulayman
4 episodes with sulayman
2 episodes with sulayman
2 episodes with sulayman
7 episodes with sulayman
3 episodes with sulayman
2 episodes with sulayman
2 episodes with sulayman
2 episodes with sulayman
2 episodes with sulayman
17 episodes with sulayman
2 episodes with sulayman
7 episodes with sulayman
3 episodes with sulayman
2 episodes with sulayman
- Highlighting Fāṭimiyyah and the first violation of women's rights. - All Muslims agree Fāṭimah (a) was the Prophet's only surviving daughter. - The property of Fadak, gifted to Fāṭimah by the Prophet, was seized. - Her inheritance claim was denied using a fabricated hadith, contradicting Qur'anic laws. - In her speech, Fāṭimah cited Qur'anic verses supporting inheritance, including those about Sulayman, Zakariyya, and general inheritance rules. - She criticized the inconsistency of applying the Qur'an, pointing out that during the Prophet's lifetime, ‘Umar emphasized the Book of Allah but later ignored it. - Addressing the broader issue of women being denied inheritance, urging Shi‘a men to remember Fāṭimah's words. - Fāṭimah questioned the exclusion of her rights, emphasizing her shared faith with her father and challenging their knowledge of the Qur'an. Friday Juma Khutba November 29, 2024 Donate towards our programs today: https://jaffari.org/donate/ Jaffari Community Centre (JCC Live)
Tales From The Thousand And One Nights词汇提示1.wazir 旧时某些穆斯林国家的高官2.exquisite 精致的3.broker 经纪人4.charisma 魅力5.enamored 迷恋6.lavish 奢华的7.unbind 解开8.sober 未醉9.pleaded 恳求10.behead 斩首原文Story 16: NurAl-Din Ali and the Damsel Anis Al-JalisOnce there was a King of Bassorah named Mohammed son of Sulayman al-Zayni.He had two Wazirs.One was named Al-mu'in son of Sawi and the other Al-Fazl son of Khakan.Al-Fazl was very generous, respectable and everyone came to him for advice.On the other hand, Al-mu'in son of Sawi was the opposite.He was hated, not trusted by the people.One day the King told Al-Fazl that he wanted a beautiful slave girl.Al-Fazl found an exquisite and perfect girl for sale.He gave the Persian slave-broker 10 thousand dinars.The broker said, "You shouldn't bring the girl to the King today. She's tired and has been travelling. If she can rest and recover she will be more beautilul."The Wazir Al-Fazi agreed and took the girl to his private palace.She lived there in a private room, eating and drinking, having everything given to her.Her name was Anis al-Jalis.WazirAl-Fazl had a very handsome son.His name was Nur Al-Din Ali.He was charming and had a reputation of being with everyyoung girl he desired.No one was safe from his charisma.She heard about him and wanted to see him.She was curious.One day at the Hammam, she saw him and he saw her.He was instantly enamored with her.He said, "You must be the girl my father bought for me."She unknowingly assumed it to be true and said, "Yes."They embraced and kissed and he slept with her.He realized what he had done and he avoided his parents for two months only coming home to eat and sleep.He would leave early in the morning and return late at night.His Father was upset, but did not want to lose his son.He forgave him gave him the girl to be his own.His father said, he must not have any other wives otherwise to sell her.AI-DinAli and Al-Jalis lived together one year before AI-Din Ali's father died.He devoted himself to a lavish life, entertaining guests and giving away expensive possessions.He ran out of money and went to the door of each of his friends.He thought those people were his friends.No one would answer the door.They avoided him.He was in despair and said to his slave-girl, "What should we do now?"She said that he should take her to the slave-bazaar and sell her.She said if it was God's will they would be together again one day.Her sale price was four thousand five hundred dinars.The Wazir Al-mu'in son of Sawi was at the bazaar that day.He saw Al-Din Ali and was sure that he was selling the slave-girl Anis Al-Jalis because he was penniless.Al-Mu'in offered the sales price.Al-DinAli did not want to sell her to him.The broker sat the slave-market liked AI-Din Ali and told him to grab Anis Al-Jalis and act like he did not intend to sell her, to act like he wanted only to unbind her status as a slave.He then beat up Al-Mu'in, pulling him off his horse and punching him until his clothes and beard were stained with blood.No one dared to stop the fight between a Wazir and Wazir's son.AI-Mu'intold the Sultan what had occurred.The Sultan sent out 40 soldiers to bring Al-DinAli to him.One of the Sultan's servants was Alamal-Din Sanjar.He had been a servant to Al-Fazl long before.When he heard the King's orders, he went in secret to Nur al-Din's home to warn him to run away from the city.Nural-Din fled the city with his damsel.They found a ship that took them safely to Baghdad.They were so tired from their journey.They came to a place called the Garden of Gladness, which belonged to the Caliph Hairun al-Rashid.The keeper of the garden was an old man named Shaykh Ibrahim.He found the two travelers sleeping in the garden, exhausted.He decided not to beat them, instead he let them rest and was kind to them.He brought them food and they requested wine.The old man said he had no wine and that he had not drunk wine for 13 years.Eventually they persuaded him to bring wine and to drink it.Anis Al-Jalis lit all of the candles and sang.The Caliph noticed the Garden lights were blazing, glowing with light.He thought there was an invasion.He was told that Ibrahim forgot to say that he was using the Garden for a circumcision party.When the Caliph heard this he wanted to attend, so the elders and the poor could be honored with his presence at the party.The Caliph climbed a tree and looked inside the Garden.He saw the old gardener Ibrahim drunk with the two young visitors.The Caliph disguised himself by trading clothes with a known fisherman named Karim.He went to the Garden palace saying that he saw the lights and the party atmosphere and was bringing fish as a gift.Ibrahim invited him in.He was asked to cook the fish, and so he did.The Caliph's servants offered to cook the fish for him but he said, "I insist on cooking the fish with my own hands."He brought the deliciously prepared fish to them.They ate, and sang and talked.The travelers shared their story, that they had to run away.The Caliph replied, "I will write a letter to Muhammed son of Sulaymanal-Zayni. When he reads it he will pardon you."They laughed at him saying, "You're a fisherman! Write it so we can see it."The Caliph left the Garden, wrote the letter and changed into his royal Clothes.Then he entered the Garden.When Ibrahim saw him he immediately became sober.He fell on his knees and pleaded to the Caliph for forgiveness.The King pardoned him and told him to take the girl to the palace.Shestayed safely there in her own apartment, with her own slaves.Al-DinAli travelled back to Bassorah and gave the letter to the King.Al-Mu'inson of Sawịsaid to the King, "This is a fake letter. If it was real, why is he coming alone'?"The Wazir al-Mui'n and the King planned to behead Al-Din Alifor his deception.On the day of the beheading, Ja'afar one of the Caliph's men arrived in a cloud of dust.He saved Al-Din Ali and took him back to Baghdad.Al-Mu'in was beheaded.Al-DinAli said that he did not want to be the King of Bassorah.He lived in luxury in one of the palaces in Baghdad with Anis Al-Jails.He was a close friend of the King, enjoying life until the day he died.翻译故事十六:努尔·丁·阿里和少女阿尼斯·阿尔贾利斯从前，巴索拉国王名叫穆罕默德，是苏莱曼·扎尼的儿子。他有两个高官。一个是萨维的儿子阿尔穆因，另一个是可汗的儿子法兹尔。法兹尔非常慷慨，受人尊敬，每个人都向他寻求建议。另一方面，萨维的儿子阿尔穆因则完全相反。人们憎恨他，不信任他。一天，国王告诉法兹尔他想要一个漂亮的女奴。法兹尔找到了一个精致完美的待售女孩。他给了波斯奴隶经纪人1万第纳尔。经纪人说:“你今天不应该把这个女孩带到国王面前。她很累，而且一直在旅行。如果她能休息和恢复，她会更漂亮。”法兹尔同意了，并把女孩带到他的私人房间。她住在一个私人房间里，吃吃喝喝，什么都给她。她的名字是阿尼斯·阿尔贾利斯。法兹尔高官有个非常英俊的儿子。他的名字是努尔·丁·阿里。他很有魅力，他喜欢的年轻姑娘都喜欢他。没有人能幸免于他的魅力。她听说了他的事，很想见见他。她很好奇。一天在浴室里，她看见了他，他也看见了她。他立刻被她迷住了。他说:“你一定是我父亲给我买的那个女孩吧。”她不知不觉地认为这是真的，说:“是的。”他们拥抱亲吻，他和她睡了。他意识到自己做了什么，两个月来他一直躲着父母，只回家吃饭睡觉。他清早出门，晚上很晚才回来。他的父亲很难过，但不想失去他的儿子。父亲原谅了他，把女孩给了他。他的父亲说，他不能再娶别的妻子，否则就卖了她。努尔·丁·阿里和阿尼斯·阿尔贾利斯在一起生活了一年，之后努尔·丁·阿里的父亲去世了。他过着奢侈的生活，招待客人，赠送贵重物品。他的钱用光了，就去拜访每个朋友。他认为那些人是他的朋友。但是没人应门。他们避开了他。他绝望了，对他的女奴说:“我们现在该怎么办?”她说他应该把她带到奴隶市场去卖。她说如果这是上帝的旨意，他们总有一天会在一起的。她的售价是四千五百第纳尔。那天，萨维的儿子阿尔穆因也在集市上。他看到了努尔·丁·阿里，确信他是在卖女奴阿尼斯·阿尔贾利斯，因为他身无分文。阿尔穆因给出了购买价格。努尔·丁·阿里不想把她卖给他。奴隶市场上的掮客很喜欢努尔·丁·阿里，让他抓住阿尼斯·阿贾利斯，表现得好像他不想卖她一样，表现得好像他只想解除她的奴隶身份。然后他痛打阿尔穆因，把他从马上拉下来，打他，直到他的衣服和胡须被鲜血染污。没有人敢阻止高官和高官的儿子之间的战斗。阿尔穆因把发生的事情告诉了苏丹。苏丹派了40名士兵去把努尔·丁·阿里带来见他。苏丹的一个仆人是阿拉马尔-丁·桑贾尔。很久以前他是法兹尔的仆人。当他听到国王的命令时，他秘密地去了努尔丁的家，警告他逃离这座城市。努尔·丁·阿里带着他的女人逃离了这座城市。他们找到了一艘船，把他们安全带到巴格达。他们在旅途中太累了。他们来到了一个叫做快乐花园的地方，那里属于哈里发海伦·拉希德。看守花园的是一位名叫谢赫·易卜拉欣的老人。他发现两个旅行者睡在花园里，筋疲力尽。他决定不打他们，而是让他们休息，对他们很好。他给他们拿来食物，他们要酒。老人说他没有酒，他已经13年没喝过酒了。最后他们说服他拿酒来喝了。阿尼斯·阿贾利斯点燃了所有的蜡烛并唱起歌来。哈里发注意到花园的灯在亮着，闪闪发光。他认为有人入侵。他被告知易卜拉欣忘了说他正在花园举行割礼派对。当哈里发听到这件事，他想参加，因为老人和穷人可以荣幸地出席聚会。哈里发爬上一棵树往花园里看。他看见老园丁易卜拉欣和两个年轻的客人一起喝醉了。哈里发通过与一个名叫卡里姆的渔夫交换衣服来伪装自己。他去了花园宫殿，说他看到了灯光和聚会的气氛，并带了鱼作为礼物。易卜拉欣邀请他进来。他被要求做鱼，于是他就做了。哈里发的仆人提出要为他煮鱼，但他说:“我坚持要亲手煮鱼。”他把准备好的美味的鱼拿给他们。他们边吃边唱边聊。旅行者们分享了他们的故事，他们不得不逃跑。哈里发回答说:“我要给苏莱曼·扎尼的儿子穆罕默德写封信。当他读到信的时候，他会原谅你的。”他们笑他说:“你是个渔夫!写下来，让我们看看。”哈里发离开花园，写了这封信，换上了他的皇家服装。然后他走进了花园。当易卜拉欣看到他时，他立刻清醒了。他跪倒在地，请求哈里发的宽恕。国王赦免了他，并让他把女孩带进宫殿。她和自己的奴隶安全地呆在自己的公寓里。努尔·丁·阿里回到巴索拉，把信交给了国王。萨维的儿子阿尔穆因对国王说:“这是一封假信。如果是真的，他为什么一个人来呢?”阿尔穆因和国王计划因为他的欺骗而斩首。砍头那天，哈里发的一名手下贾法尔在一团尘土来到这里。他救了努尔·丁·阿里，把他带回了巴格达。阿尔穆因被斩首。努尔·丁·阿里说他不想当巴索拉的国王。他和阿尼斯·阿尔贾利斯住在巴格达的一座豪华宫殿里。他是国王的亲密朋友，享受生活，直到他去世的那一天。
Stories of the Prophets: EP25 - Dawood & Sulayman AS and Power 100% of your donations today goes towards the means of providing accessible Islamic knowledge to people around the world: supportqalam.com. Like us on Facebook: facebook.com/qalaminstitute Follow us on Twitter: twitter.com/qalaminstitute Follow us on Instagram: instagram.com/qalaminstitute Subscribe on Youtube: youtube.com/user/qalaminstitute
Stories of the Prophets: EP24 - The Wisdom of Dawood and Sulayman AS 100% of your donations today goes towards the means of providing accessible Islamic knowledge to people around the world: supportqalam.com. Like us on Facebook: facebook.com/qalaminstitute Follow us on Twitter: twitter.com/qalaminstitute Follow us on Instagram: instagram.com/qalaminstitute Subscribe on Youtube: youtube.com/user/qalaminstitute
50: O BROTHER, WHERE ART THOU? | Indarapatra & Sulayman, A Maguindanao Epic How many brothers does it take to kill five monsters & bring an entire civilization out from hiding? In our 50th episode, we cover the epic tale of Indarapatra and Sulayman, two gallant brothers whose heroics helped the people of Maguindanao (the precursor modern-day Mindanao). This set the foundation for a civilization and culture so strong they were able to flourish and put up incredible resistance across centuries of Spanish invasion. This epic story has everything: from self-driving boats, A.I.-powered weapons, surveillance trees to a literal man-made stove-top. Join us as we look to understand possible historical precursors to this tale, while trying to disentangle the epic figure of Raja Sulayman from his historical counterpart, one of the last great rulers of Old Manila. — The Gods Must Be Crazy is a podcast on Philippine Mythology hosted by friends Anama Dimapilis and Ice Lacsamana, avid mythology nerds and semi-professional gossips. Follow us over at @godsmustbecrazy.pod on Instagram and Facebook for more good stuff. We welcome any suggestions on future topics or episodes. You can also join us on Patreon at www.patreon.com/thegodsmustbecrazypodcast. You can also find us on Youtube – Gods Must Be Crazy Podcast channel, where we post some of our episodes and interviews. For other inquiries, please email us at godsmustbecrazy.pod@gmail.com The intro and outro music is by Brian O'Reilly (@dendriform on Instagram). — References/Further Reading: https://en.wikipedia.org/wiki/Maguindanao_people#Culture https://sharjahart.org/sharjah-art-foundation/people/saleeby-najeeb-m https://en.wikipedia.org/wiki/Najeeb_Mitry_Saleeby https://kahimyang.com/kauswagan/articles/1710/rajah-indara-patra-and-the-dragons-a-mindanao-legend https://morohistorylawandreligion.wordpress.com/chapter-01/history-of-magindanao/magindanao-history-and-genealogies/the-mythology-of-mindanao/ https://my.christchurchcitylibraries.com/blogs/post/the-legends-of-the-sarimanok/ https://sacred-texts.com/asia/pft/pft47.htm https://en.wikipedia.org/wiki/Rajah_Sulayman https://www.jstor.org/stable/1497353 --- Send in a voice message: https://podcasters.spotify.com/pod/show/godsmustbecrazypod/message
Commentary by Drs. Candice Silversides, Sulayman el Mathari, and Jolanda Kluin
Al Quds, Jerusalem in The Quran 'Enter the Holy Land which Allah SWT has ordained for you' Surah 5 v21 (Holy Land not promised land). 'We subdued the strong raging wind to Sulayman (as) which blew to his bidding towards the land that we Blessed' Surah 21 v81. 'During one morning the Bani Israel murdered 43 Prophets & 170 worshippers' (Ibn Jareer- hence many Prophets are buried with The Holy City of Jerusalem). 2 Companions are buried just outside Masjid Al Aqsa, Ubaadah ibn As -Sammit & Sha'daad in Aus (ra).
On this week's Gramophone Podcast we talk to tenor Karim Sulayman and guitarist Sean Shibe about their album 'Broken Branches', released today on the Pentatone label. Featuring music by composers including Dowland, Britten, and Takemitsu, as well traditional songs from the Middle East, it's a fascinating and highly personal project for them both. A podcast produced in association with Wigmore Hall.
Surah Maidah, The Table Spread verse 36-37 Session 27 The Shifaa of The Messenger ﷺ, The Intercession Some believed that the Intercession is not true but were corrected by Jabbir ibn Abdullah (as), Surah 17 v79 The PraiseWorthy Station. One asked, O Messenger ﷺ ask for Kingdom of Sulayman (as); Maybe I have been given better than that (Intercession). I'm an excellent Man ﷺ for my ummah as long as they don't diminish the rank of my Companions. The Most Hopeful verse as stated by Alee (ra), Surah Doha verse 5. The Intercession of Jibreel, Ibrahim, Musa, Isa (as) & finally The Messenger ﷺ. Maqam Mahmooda, The PraiseWorthy Station - The Messenger ﷺ is allowed to sit on The Throne and Kursi, is inspired by Allah SWT and is donned with green garments. Those who turn away from The Remembrance are given a narrowed down life (Surah 2 v124), these will lack contentment and become greedy for worldy goods.
Whoever strives does it entirely for himself. Allah is Rich Beyond Need of any being. (Qur'an, 29:6) He Who possessed knowledge of the Book said, 'I will bring it to you before your glance returns to you.' And when he (Sulayman) saw it standing firmly in his presence, he said, 'This is part of my Lord's favour to test me to see if I will give thanks or show ingratitude. Whoever gives thanks only does so to his own gain. Whoever is ungrateful, my Lord is Rich Beyond Need, Generous.' (Qur'an, 27:40) Mankind! you are the poor in need of Allah whereas Allah is the Rich Beyond Need, the Praiseworthy. (Qur'an, 35:15) Musa said, 'If you were to be ungrateful, you and everyone on the earth, Allah is Rich Beyond Need, Praiseworthy.' (Qur'an, 14:8) Correct and courteous words accompanied by forgiveness are better than charity followed by insulting words. Allah is Rich Beyond Need, All-Forbearing. (Qur'an, 2:263) Here you are then: people who are called upon to spend in the Way of Allah and then some of you are tight-fisted! But whoever is tight-fisted is only tight-fisted to himself. Allah is Rich and you are poor. If you turn away, He will replace you with a people other than yourselves and they will not be like you. (Qur'an, 47:38)
The Conference of the Birds or Speech of the Birds is a Persian poem by Sufi poet Farid ud-Din Attar, commonly known as Attar of Nishapur. The title is taken directly from the Qur'an, 27:16, where Sulayman and Dāwūd are said to have been taught the language, or speech, of the birds. In the poem, the birds of the world gather to decide who is to be their sovereign, as they have none. The hoopoe, the wisest of them all, suggests that they should find the legendary Simorgh. The hoopoe leads the birds, each of whom represents a human fault which prevents human kind from attaining enlightenment. Please consider supporting my work and download this audio as part of the ESOTERIC AND OCCULT WISDOM - MASTER COLLECTION VOL. 2 (an ongoing collection of Gnostic, alchemical, Hermetic, and related occult audio projects that span dozens of hours) at https://altrusiangrace.bandcamp.com Please consider supporting my work and download this audio as part of the ESOTERIC AND OCCULT WISDOM - MASTER COLLECTION VOL. 2 (an ongoing collection of Gnostic, alchemical, Hermetic, and related occult audio projects that span dozens of hours) at https://altrusiangrace.bandcamp.com *JOIN MY PATREON at https://www.patreon.com/altrusiangracemedia *BECOME A YOUTUBE CHANNEL MEMBER at https://www.youtube.com/channel/UCMzRTOugvDLwhSwJdoSWBZA/join *JOIN THE CULT OF STARRY WISDOM at https://altrusiangrace.bandcamp.com/starry-wisdom-cult *FOLLOW THE AGM PODCAST at https://altrusiangracemedia.podbean.com *MY TSHIRTS AND DESIGNS ON AMAZON at https://amzn.to/3peS9j3 *MY NEW 2022 MERCH LINE "OCCULT NOUVEAU" at https://amzn.to/3OeUHZL *MY TSHIRTS AND DESIGNS ON TEEPUBLIC at https://teepublic.sjv.io/XxvPDX *LICENSE MY MUSIC FOR YOUR PROJECT at https://www.pond5.com/artist/altrusiangracemedia *MY BOOKS ON AMAZON at https://amzn.to/3oQGh6A As an Amazon Associate I earn a small amount from qualifying purchases and it helps to support my channel. Please consider LIKING the video, SUBSCRIBING to the channel, and SHARING the links! These simple actions go a long way in supporting AGM and is truly appreciated! ~~Places to follow and support Altrusian Grace Media~~ Website ► https://altrusiangrace.blogspot.com/ Bandcamp ► https://altrusiangrace.bandcamp.com Teepublic Store ► https://teepublic.sjv.io/XxvPDX Twitter ► https://twitter.com/AltrusianGrace Rumble ► https://rumble.com/c/c-375437 YouTube ► https://www.youtube.com/AltrusianGraceMedia Odessy ► https://odysee.com/@altrusiangracemedia:1 Bitchute ► https://www.bitchute.com/channel/altrusiangracemedia/ To kindly donate directly to my channel: www.paypal.me/altrusiangrace For inquiries regarding voice-over work or licensing for my work (including music) please contact altrusiangracemedia ((at)) gmail.com AGM BACKUP CONTENT ► https://www.youtube.com/channel/UCO0nCG5aqB1CHyU3Xf0TUbg #Gnosticism #Alchemy #Hermeticism #Occult #Esoteric #Audiobook #Mysticism #Gnostic #Egyptian #Christianity #NagHammadi #Spirituality #Jung
Surah Al-Anbiyaa Verse 84, Session 22 Ayub's (as) children depart the world whilst he is poorly. Rehma (ra) was the wife of Ayub (as). One view is that one of the sons of Ayub (as), Bisham (as) is the Prophet Dhul Khifil. The children were restored to Ayub (as) as a Grace. Both Ayub & Sulayman (as) are referred to as Excellent servants.
Surah 21 Al Anbiya verses v76-79 Session 18 After 900 years, Prophet Nuh (as), supplicates, 'leave not a single unbeliever...' Nuh's (as) progeny endures on earth; Saam, Haam and Yaffid. The brilliant judgment of Prophet Sulayman (as), an 11 year old Sulayman (as) delivers a verdict between 2 disputants. The 2 boys and their mothers, a wolf and The judgment of Sulayman (as).
In this podcast Muhammad Abdul Wali and myself discuss numerous topics; from lessons in Riyadh with the Scholars, to a statement from “Sharh Al-‘Aqeedah At-Tahawiyyah” of Ibn Abi al-‘Izz (d.792H.), may Allāh have mercy on him, to Shaykh Sulayman Ar-Ruhayli's trip to the Uk, and takeaways we could benefit from regarding the conclusion of the Badr Club. Remember to like, subscribe, share, and comment. Jaazkhum Allāhu Khair.
The first person to wear loose trousers was the Prophet Ibrahim (as). The first people to wear long shirts (Jubba) was Prophet Dawood and Sulayman (as) and The Messenger ﷺ. Every step towards the masjid saves you from the trials of the grave. Shaytans attack within the masjid so that you hobble (leaning) or are bridled (mouth open). How to outwit shaytan.
Danish Mamtaz, also known as autism dad on social media, is a commercials director, life coach and father to Sulayman, his oldest son who is autistic. He shares his methods on raising a happy, healthy son. See omnystudio.com/listener for privacy information.
Je Toekomst kunnen Dragen; Het Mysterie van de Ring van Sulayman alaihi salaam --- Volg ons op Instagram: instagram.com/gedenkallah Stuur een DM als je een Sohba Podcast wil bijwonen. Volg ons op TikTok: https://www.tiktok.com/@sultansvanislam
La storia del Mercante Sulayman e di Harun ibn Yahya, il primo viaggiatore arabo documentato ed il primo a visitare Costantinopoli e RomaTrovate tutti i link qui: https://linktr.ee/mediorientedintorni, ma, andando un po' nel dettaglio: -tutti gli aggiornamenti sulla pagina instagram @medioorienteedintorni -per articoli visitate il sito https://mediorientedintorni.com/ trovate anche la "versione articolo" di questo video. - podcast su tutte le principali piattaforme in Italia e del mondo-Vuoi tutte le uscite in tempo reale? Iscriviti al gruppo Telegram: https://t.me/mediorientedintorniOgni like, condivisione o supporto è ben accetto e mi aiuta a dedicarmi sempre di più alla mia passione: raccontare il Medio Oriente
Episode 1892: Our article of the day is Sulayman Pasha al-Azm.
MJC Is Calling on Family of the Late Aishah Sulayman For Contact by Radio Islam
Septième épisode des histoires pour vous accompagner juste avant l'iftar !
GBPF Senior Men's Nationals Recap UK's IPF Team selection Powerlifting scene differences in UK Programming and specializing earlier on in training Injury prevention and Input vs Output reward Powerlifting America
The Formiddible Power Of Sulayman AS by ZamZamAcademy
Fasting - A deed ancient as humanity itself. 'A glimpse into The Holy Prophets Adam, Sulayman, Dawood, Nooh and Isa (as) their love of the deed of fasting.' 'The person offering an optional fast is the Ameer and Ameen of himself' (may break the fast) (Nisaee). Its recommended to bathe and apply kohl on the blessed day of Ashoora - 10th Muharram. 'He who performs an Umrah in Ramadhan is then like the one who performed Hajj with Me ﷺ' (Abu Dawood). 3 reasons as to why the Prophet ﷺ did not perform Umrah in Ramadhan.
In this Majlis Syedna Taher Fakhruddin TUS continues to address the split of the Sulaymani faction. In the previous Majlis Syedna explained that the Sulaymani faction were led astray by the false claimant Sulayman bin Hasan, the grandson of the 24th Dai, in the time of the 27th Dai al-Mutlaq Syedna Dawood bin Qutubshah Burhanuddin RA. In this Majlis, Syedna recounts the events that led to Syedna Dawood's victory over Sulayman in the court of Akbar, the Mughal Emperor. How did Sulayman entice one of the ministers in Akbar's court to support him? Why did Syedna Dawood go into concealment in Ahmedabad? What kind of torture and oppression did the Hudood of Dawat and Mumineen endure? What are the events that transpired until Syedna Dawood decided to travel to Akbar's court? How was the dispute settled and what are the arguments that were presented? How did Syedna Dawood's shaan become manifest in Akbar's court? Syedna TUS answers these questions in this Majlis, the 64th in the Majalis al Hikma series. In the previous Majalis, Syedna Fakhruddin TUS has explained the cause of the Sunni Shi'a split (Majlis 47-49) and the split of the Zaydis in time of Mohammed al-Baqir SA (Majlis 50). He then addressed the split of the Isna-Ashari (Twelver Shi'a) faction following Imam Ja'far al-Sadiq SA (Majlis 51-52) and the Nizari split after al-Mustansir billah SA (Majlis 56). Syedna then discussed the split of the Majeedi faction after the 20th Imam al-Aamir bi-ahkaamillah SA (Majlis 60). In this Majlis Syedna continues to discuss the split of the Sulaymani faction in the time of the 27th Dai al-Mutlaq Syedna Da'ud bin Qutubshah Burhanuddin RA (Majlis 62-63). Watch short video in Dawat ni Zabaan: https://youtu.be/sm3OegSblB4 Watch short video in English: https://youtu.be/y3rMUCZ7foQ Watch short video in Arabic: https://youtu.be/VEcbpTfnGlY Listen to audio podcast: https://anchor.fm/fatemidawat Questions can be asked by email to info@fatemidawat.com
In the previous Majlis, Syedna Taher Fakhruddin TUS explained that in the time of the 27th Dai al-Mutlaq Syedna Dawood bin Qutubshah Burhanuddin RA, the Sulaymani faction were led astray by the false claimant Sulayman bin Hasan, the grandson of the 24th Dai. In this Majlis Syedna TUS continues to address the split of the Sulaymani faction. Sulayman was in Yemen when he falsely claimed the Daiship. What are the events that transpired after he arrived in India from Yemen? Who were those people from the household of the 26th Dai who followed Sulayman? Why did they do so? How did Syedna Dawood RA establish his rightful claim? What are the lessons that we can learn from understanding the history of Sulayman's fitnat? How could the family of the 52nd Dai revolt? What has Syedna Burhanuddin RA said about the veracity of _all_ Mazoons? Syedna TUS answers these questions in this Majlis, the 63rd in the Majalis al Hikma series. In the next Majlis, Syedna TUS will speak about Syedna Dawood RA's victory in the Mughal Emperor Akbar's court. In Majlis 47-49, Syedna Fakhruddin TUS explained the cause of the Sunni Shi'a split (and the split of the Zaydis in time of Mohammed al-Baqir SA (Majlis 50). He then addressed the split of the Isna-Ashari (Twelver Shi'a) faction following Imam Ja'far al-Sadiq SA (Majlis 51-52) and the Nizari split after al-Mustansir billah SA (Majlis 56). Syedna then discussed the split of the Majeedi faction after the 20th Imam al-Aamir bi-ahkaamillah SA (Majlis 60). In this Majlis Syedna discusses the split of the Sulaymani faction in the time of the 27th Dai al-Mutlaq Syedna Dawood bin Qutubshah Burhanuddin RA. Watch short video in Dawat ni Zabaan: https://youtu.be/viiYHjWyRDA Watch short video in English: https://youtu.be/Di139JJqO98 Watch short video in Arabic: https://youtu.be/75dwS77UWm4 Listen to audio podcast: https://anchor.fm/fatemidawat Questions can be asked by email to info@fatemidawat.com
In the 62nd Majlis, Syedna TUS explains the Sulaymani faction which followed the false claim of Sulayman bin Hasan, the grandson of the 24th Dai. When the 26th Dai Syedna Dawood bin Ajabshah RA passed away, Sulayman initially gave Misaaq (the Oath of Allegiance) to the 27th Dai Syedna Dawood bin Qutubshah RA. Three years later he claimed the Daiship for himself. This was based on a fabricated letter of Nass by the scribe of the 26th Dai. The sons of the 26th Dai also colluded with Sulayman and enticed the ruler of Ahmedabad to support them. The dissension and fitnat of Dawat's enemies grew so powerful that 27th Dai was forced into concealment. What were the circumstances that arose within Dawat due to which people within the Dai's home and family supported Sulayman? Who conspired with the scribe of the 26th Dai? Why did the ruler of Ahmedabad support Sulayman? Why are we known as Dawoodi Bohras? What is the greatest proof of Syedna Dawood bin Qutubshah RA's truthfulness? What are the echoes of Sulayman's fitnat in our day and age? Syedna TUS answers these questions in this Majlis, the 62nd in the Majalis al Hikma series. He will expand further on this in the next Majlis inshaallah. In Majlis 47-49, Syedna Fakhruddin TUS explained the cause of the Sunni Shi'a split (and the split of the Zaydis in time of Mohammed al-Baqir SA (Majlis 50). He then addressed the split of the Isna-Ashari (Twelver Shi'a) faction following Imam Ja'far al-Sadiq SA (Majlis 51-52) and the Nizari split after al-Mustansir billah SA (Majlis 56). Syedna then discussed the split of the Majeedi faction after the 20th Imam al-Aamir bi-ahkaamillah SA (Majlis 60). In this Majlis Syedna discusses the split of the Sulaymani faction in the time of the 27th Dai al-Mutlaq Syedna Dawood bin Qutubshah Burhanuddin RA. Watch short video in *Dawat ni Zabaan*: https://youtu.be/zL9UHkkVFUY Watch short video in *English*: https://youtu.be/Xcvw_IfVpxI Watch short video in *Arabic*: https://youtu.be/82e5_Grfak4 Listen to audio podcast: https://anchor.fm/fatemidawat Questions can be asked by email to info@fatemidawat.com
Photo: Ramla, 1487, by Conrad Grünenberg. Ramla, or Ramallah, was founded in the early 8th century CE by the Umayyad prince Sulayman ibn Abd al-Malik as the capital of Jund Filastin. False faces PA. Prof Gerald M Steinberg. @GeraldNGOM, @NGOMonitor.. Ex astrophysicist now Hobbesian realist & founder NGOMonitor. Malcolm Hoenlein @Conf_of_pres @mhoenlein1 · https://nbctf.mod.gov.il/en/Pages/211021EN.aspx · https://www.ngo-monitor.org/clarifying-the-record-on-israels-recent-terror-designations-just-security · https://www.ngo-monitor.org/reports/summary-pflps-ngo-network/ · https://www.mako.co.il/news-columns/2021_q4/Article-09b881fe586bc71026.htm · https://www.timesofisrael.com/shin-bet-foreign-ministry-reps-heading-to-us-over-outlawed-palestinian-groups/ Professor Gerald Steinberg @GeraldNGOM, @NGOMonitor is founder and president of NGO Monitor and Professor Emeritus at Bar Ilan University, where he founded the Program on Conflict Management and Negotiation.
November, 1335. The Khan of the Ilkhanate, Abu Sa'id Bahadur, is dead. Allegedly poisoned by a spurned wife, Baghdad Khatun, his death was the unravelling of the Ilkhanate. Facing an invasion by the mighty Ozbeg of the Golden Horde, and a succession crisis due to Abu Sa'id's failure to produce an heir, the Ilkhanate rapidly, and violently, tore itself to pieces. Today, we look at the disintegration of the Mongol Ilkhanate, the stories of two men named Hasan, and the history of the region up until the arrival of Emir Temur, fearsome Tamerlane, at the end of the fourteenth century. I'm your host David, and this is Kings and Generals: Ages of Conquest. Abu Sa'id had not been an incompetent monarch by any stretch of the means, and his rule was remembered as a golden age, at least in comparison to the mess that followed. A great-great-grandson of the Ilkhanid founder Hulegu, Abu Sa'id's reign had seen the consolidation of the islamization of the Mongol state, as well as the end of the long war with the Mamluks of Egypt. Il-Khan since 1316, Abu Sa'id had been controlled by the emir Choban, until he nearly eradicated the house of Choban in the late 1320s in an effort to marry Baghdad Khatun, one of Choban's daughters. For a few years Abu Sa'id had enjoyed a comparatively quiet majority, pursuing art, culture, poetry, building and architecture, as well as efforts to produce an heir. Baghdad Khatun, despite her beauty and the violence he had undertaken to acquire her- which included, among others things, killing her father, brothers and forcing her to divorce her husband- simply did not provide him his much desired son. When Abu Sa'id's eyes fell upon her niece, Dilshad Khatun, the Il-Khan basically forgot about his current wife, wed her niece and soon enough got her pregnant. For Baghdad Khatun to be humiliated like this, after suffering through the destruction of her family, this was the last straw. The widespread belief was that she had him poisoned in some manner- in Ibn Battuta's account, this was administered via a handkerchief that she used to clean themselves after sexual intercourse. So did Abu Sa'id die, aged 30 years old, in what is now Azerbaijan while marching north to repel an invasion by the Khan of the Golden Horde, Ozbeg. With Abu Sa'id's death, the line of Hulegu became extinct- or at least, the line through Hulegu's son Abaqa, which had provided most of the Il-Khans. Abu Sa'id uncle, Ghazan, had done much to prune the lineage during his reign, and it seems alcoholism took care of much of the rest. The fact that few Il-Khans lived past 35, with fewer and fewer heirs each generation, has led many to search for underlying causes beyond just alcohol. Scholars such as Charles Melville and Anne F. Broadbridge have pointed to possible consequences of consanguinity among the Il-Khans: that is, essentially inbreeding, given the Il-Khan's preferences for marrying into the same families, like the Oirats, over generations. The combined effects of rampant alcohol abuse among both men and women and the consanguinity may be the answer behind the alarming drop off in fertility of the Ilkhanid elite over the last decades of the thirteenth century. While Hulegu had produced quite the brood of little Chinggisids- at least 25 sons and daughters-, by the end of the century Ghazan had only a daughter survive childhood, while his brother Oljeitu Il-Khan had an alarming amount of children stillborn or died young. From his twelve wives, Oljeitu only had three children ever reach marriageable age; Abu Sa'id and two daughters, Sati Beg and Dawlandi: the last of whom still died before her father. For Abu Sa'id himself, despite considerable efforts, by his death he had only succeeded in getting his widow Dilshad Khatun pregnant. With no surviving brothers, sons or clear male figure to step into the role, the Ilkhanate suddenly faced a new problem; no clear monarch of the line of Hulegu to head the state. The explanation of Abu Sa'id's death without heir directly causing the fall of the Ilkhanate has been, in the opinion of scholars like Charles Melville, somewhat overstated. The image of the Ilkhanate falling without a decline -a counter to the model popularized by Edward Gibbon so long ago- encourages us to overlook problems which had developed. Essentially, Melville notes, a gap had widened between the military elite, the noyad, and the Il-Khan, which accompanied a lack of respect for the Chinggisids. The death of a monarch with no clear heir was hardly a new issue in the Mongol Empire- in fact, the quriltai system wherein a candidate put his name forward and was confirmed by the princes served to supply new khans at need. Additionally, neither were regents unheard of within the empire's history. The 1240s had seen two regencies, with Ogedai's widow Torogene and Guyuk's widow Oghul Qaimish steering the empire in the absence of a Khan- Oghul Qaimish of course, doing this much less successfully than her predecessor. In the form of Baghdad Khatun the Ilkhanate certainly had a powerful woman who could have stepped into the role. Well connected and from a prestigious family, she could have called upon connections established by her late father, Choban. Baghdad Khatun was described as an intimidating, intelligent and proud woman, who openly walked around with a sword strapped to her waist and greatly influenced matters of state. In the opinion of some, Abu Sa'id was bossed around by her. In a more classic Mongolian system, Baghdad Khatun would have guided the state until an heir could have been selected. But as Melville argues, the actions of the Khans from Ghazan onwards had alienated the military elite. More or less, they must have felt disenfranchised from the government and that the old Mongolian way of life was being abandoned. Certainly Islamization was the most obvious demonstration of this. Ghazan and Oljeitu both abandoned the traditional secret burials of Mongol Khans in favour of massive, expensive and very public mausoleums. The quriltai as a means of choosing the next ruler and affecting major decisions was abandoned, and even the end of the war with the Mamluks- not by conquest, but by diplomacy- must have felt like a betrayal of Mongol imperial ideology. Recall how the contemporary Chagatai Khan Tarmashirin was accused of abandoning the yassa as well- specifically by no longer continuing the annual assembles with the noyad in the eastern half of the Chagatai realm, and thus making them feel they no longer had a role, or a stake, in the Khanate's government. Tarmashirin was overthrown by a rebellion in 1334, a year before Abu Sa'id's death, which precipitated the descent of the Chagatai ulus into open war. By removing their stake in government, and not replacing it with a new loyalty to adhere to in the replacement system, the Ilkhans had gradually removed the need of the various noyans to maintain their loyalty to the Chinggisid ideology. When Abu Sa'id came to the throne in 1317, he was but a 12 year old boy. The long period of Choban's regency further reduced the khan's authority and increased that of the military elite. Abu Sa'id largely accepted and seems to have went along with Choban's oversight up until Choban denied him Baghdad Khatun, at that time married to Shaykh Hasan Jalayir. Only from the very end of the 1320s, after Choban's death, did Abu Sa'id really rule in his own right. While he did face minor rebellion, there is indication of resentment as efforts undertaken by the central Ilkhanid government. Abu Sa'id's vizier, Ghiyath al-Din Muhammad, the son of the former vizier Rashid al-Din Hamadani, sought to enforce tax reforms that in effect, would have restrengthened the hand of the central government towards the regional princes and their appanages. As Melville notes, the details are poorly known but it seems to have been an ineffective measure that angered these military princes. Per Melville's theory, the only outcome of such failed measures would only have been widening the gap between the Il-khan and the military elite. On Abu Sa'id's death at the end of November 1335, it fell to the vizier Ghiyath al-Din Muhammad to try and steer the ship in the face of Ozbeg's invasion. Only five days later, on December 5th, Ghiyath al-Din orchestrated the enthronement of a successor, a man named Arpa Ke'un. Arpa was a Chinggisid, and a member of the house of Tolui… but of the line of Ariq Boke, Hulegu's younger brother who had fought their brother Khubilai for the throne in the 1260s. Plucked from obscurity by Ghiyath al-Din, it seems he was chosen for his ability to lead the army, for all indication is that Arpa Khan was a man of military background, a “old school Mongol,” in the words of every secondary source that mentions him. Arpa was given command of the Il-Khanid army, and in the snows of the Caucasus he forced back Ozbeg in winter 1335, who once again retreated to the Golden Horde. Arpa Khan returned triumphant, and Ghiyath al-Din must have had high hopes for his new protege. Arpa was a competent commander who was militarily proven in his defence of the Ilkhanate- a promising figure to rally the Mongols around. Apparently he had little taste for court procedure or niceties, and it is unclear if he was a Muslim. One anonymous Armenian chronicler asserts Arpa was a Christian, and at the very least he was very proud of the “old ways.” At best, he was a Muslim with little care for the specifics of the faith. We might wonder if Ghiyath al-Din was deliberate here too, choosing a man who would be more palatable to the noyad due to his distaste of courtly life. In the opinion of Oleg Grabar and Sheila Blair, it was shortly after Arpa's ascension that Ghiyath al-Din ordered the commission of the Great Mongol Shahnama, a wonderful illustrated version of the Persian national epic, the Shahnama of Firdausi. An undertaking of massive expense, given the large and lovingly detailed artwork, it certainly indicates that the top levels of the Ilkhanid elite did not imagine they were entering into a crisis anytime soon. Arpa Khan was not on solid footing though. The fact that he was not of the line of Hulegu certainly hurt his legitimacy. The fact that Abu Sa'id's widow, Dilshad Khatun, was pregnant and had fled to Abu Sa'id's uncle, ‘Ali-Padshah, the governor of Diyarbakir, was unnerving too. ‘Ali-Padshah's sister, Abu Sa'id's mother Hajji Khatun, also opposed Arpa's enthronement. Thus, his position needed to be shored up. A marriage was arranged to Abu Said's sister, Sati Beg; commanders who had been alienated or jailed by Abu Sa'id were given expensive gifts or freed from prison. And the blame for Abu Sa'id's death was laid squarely on Baghdad Khatun, who had never had the chance to assume the regency. Accused not just of poisoning Abu Sa'id, but of being in correspondence with Ozbeg Khan and inviting him to attack the Ilkhanate, Baghdad Khatun was found guilty and executed, supposedly beaten to death by a Greek slave with a club while she was in the bathhouse. A number of other executions followed of potential rivals. But Arpa Khan looked for enemies in the wrong direction. ‘Ali-Padshah, the Oirat governor of Diyarbakir, was becoming something of a rallying point for those unhappy with Arpa's placement as Khan- or unhappy with an energetic man on the throne who might reduce their privileges. Dilshad Khatun had finally given birth to Abu Sa'id's only child, a girl, but this did not stop ‘Ali-Padshah's maneuvering. At the start of 1336 he raised his own candidate, Musa, as Il-Khan. Supposedly a grandson of Baidu, who had only held the throne for a few months before Ghazan's rise, Musa was, unlike Arpa, entirely a puppet of ‘Ali-Padshah. In alliance with Hajji Khatun and Shaykh Hasan Jalayir, who had once been forced to give up his wife Baghdad Khatun to Abu Sa'id and now knew Arpa killed her, ‘Ali-Padshah in the name Musa Il-Khan armed a revolt against Arpa Il-Khan. In the April of 1336, Arpa's army was defeated in the field. He and Ghiyath al-Din Muhammad fled to Sultaniyya, where they were captured and killed later that month. So ended the reign of Arpa Khan, the final Il-Khan to wield any individual authority. Arpa's death in many ways can be considered the true end of the Ilkhanate, for it seems to have removed any attachment the regional commanders held to the Ilkhanid state. ‘Ali-Padshah's enthronement of Musa Khan gave all of them the realization that each, too, could rule through his own puppet Chinggisid, if he happened to believe hard enough and have one on hand. From 1335 until 1343, no less than 8 Chinggisids were to be declared Il-Khan by these commanders. Little is known of most of them beyond their names and who controlled them. Shortly after Arpa's death Shaykh Hasan Jalayir announced his own puppet khan, a young boy named Muhammad, and attacked ‘Ali-Padshah. By July 1336, ‘Ali-Padshah was dead and Musa Il-Khan sent running. Shaykh Hasan married Abu Sa'id's widow, Dilshad Khatun. At the same time in the far east of the Ilkhanate, the noyans of Khurasan elected their own Il-Khan, Togha-Temur. Togha-Temur was not even a descendant of Chinggis Khan, but his brother Jochi-Qasar! But he came with military backing, and at the end of 1336 Togha-Temur's armies had overrun Iran and pushed into Iraq and Azerbaijan, forcing Shaykh Hasan Jalayir to flee before him. Even the wandering Musa found his way into Togha-Temur's employment, and it seemed that the Ilkhanate's period of disunity would soon be ended… only for Togha-Temur to suddenly withdraw back east in spring 1337. Musa was left with an army to attempt to crush Shaykh Hasan, but Hasan defeated and killed him in July 1337. Though he would threaten Iraq and the Caucasus again on occasion, Togha-Temur mostly contented himself with mastery over Khurasan and Mazandaran for the next 16 years, until his death in 1353 at the hands of the Sarbadars of Sabzavar. With Togha-Temur's withdrawal, Shaykh Hasan now faced a new challenger in the form of a different Shaykh Hasan. Our first Shaykh Hasan was of the Jalayirid lineage, a descendant of one of Hulegu's top generals. Often you'll see him called Hasan-i Buzurg, or “Big Hasan.” Hasan-i Kuchik, or “Little Hasan,” was meanwhile a grandson of Choban, via his son Temur-tash. Temur-tash had been governor of Anatolia and revolted twice against Abu Sa'id, before being killed by the Mamluk Sultan al-Nasir Muhammad when seeking support from him. Yet, Temur-tash's name still carried weight in Anatolia. While the other Ilkhanid claimants fought for power in the Caucasus and northern Mesopotamia, Little Hasan and his brother Malik Ashraf brought his father back to life, so to speak, in the form of a slave who looked a lot like him. Rather young, the boys lacked the experience or prestige to rally an army around themselves, and so required a puppet dead father. The slave, named Qarajari, in Mamluk accounts was the true leader of the uprising, while in Jalayirid and Temurid sources it was Little Hasan and his brother Malik Ashraf. At the very least, it indicates the level of friction in the movement was apparent.With an army composed of urban militias, nomadic cavalry and military slaves, it was a bit of a motley force, but the return of the Chobanids undermined Big Hasan Jalayir. Big Hasan's problem was the fact he just had so many members of Choban's family in his entourage. His new wife, Dilshad Khatun, was a granddaughter of Choban; one of his most important supporters, Oljeitu's daughter Sati Beg, had been married to emir Choban, and had a son by him, Surghan. With their help, and the help of a grandson of Choban named Pir Husayn, Big Hasan had overcome Musa Khan and retaken Tabriz, which had long been the capital of the Ilkhanate. But the rise of new Chobanid claimants made Big Hasan unsure of his own Chobanid supporters. Antagonizing his Chobanid followers, Sati Beg and her son Surghan fled to join Little Hasan, who forced Big Hasan from Tabriz in 1338, forcing him to retreat to Baghdad. In the process, Little Hasan succeeded in killing Big Hasan's puppet Chinggisid, the young Muhammad Khan. But seizing Tabriz weakened the bonds between Little Hasan and his fake father; the Fake Temurtash decided he wanted real power and stabbed Little Hasan, who survived and escaped, then publicized the news that Fake Temurtash was actually, well, a fake. “You're not my real dad!” We may imagine Little Hasan screamed as he ran out of the palace of Tabriz, blood dripping from a wound. Little Hasan fled to Georgia, meeting with Sati Beg and his cousin Surghan, while the isolated fake Temurtash was pushed from Tabriz by Big Hasan, who in turn was pushed out again by Little Hasan. Still, it was felt a non-Chinggisid could not rule yet in his own right, especially since Little Hasan had, in the eyes of most, simply been serving his “resurrected” father. So, Little Hasan made the nearest Chinggisid the new Il-Khan. And the nearest Chinggisid was none other than his grandfather Choban's widow, Sati Beg, daughter of the late Il-Khan Oljeitu, sister of Abu Sa'id and also widow of Arpa Khan. For the first time, late in 1338, a Chinggisid woman became Khan- not regent, not khatun, but Khan. Coins were minted in her name bearing the title, the khutba was read in her name and she was officially the ruler of the Ilkhanate, such as it was. But Sati Beg Khan, the only Chinggisid female Khan, held no real power, and largely was a tool through which Little Hasan maintained his power. A scheming, cruel man, Little Hasan offered Sati Beg to be the bride of a rival, solely in an effort to lure the rival into a trap. He also sought to portray himself as a restorer of the Ilkhanate and its protector by commandeering symbols and persons associated with it, such as appointing descendants of Rashid al-Din and other Ilkhanid viziers to chief posts, while continuing to promote Tabriz as the capital in an effort at continuity with the Ilkhanate. Little Hasan himself, along with Sati Beg's son and two other top figures, took the titles of the ulus emirs, the commanders of the realm, but there could be no question of who was actually in charge… … or could there be? Restoring a Chinggisid monarchy in place of their fake father Temurtash meant, in effect, the demotion of Little Hasan and his brother Malik Ashraf. Making Little Hasan but one of the ulus emirs further divided his power. Coins in the name of Sati Beg Khan are found even outside of territory the Chobanids directly controlled in this period, suggesting Sati Beg's enthronement had wider support. Rumours circulated that Sati Beg was in contact with Big Hasan Jalayir in Baghdad, and plotting to kill Little Hasan. Worse still, Togha-Temur, the “eastern Il-Khan,” returned to western Iran at the very start of 1339, having been invited to take the throne by Big Hasan. Togha-Temur's great army seemed poised to wash away Little Hasan's state. Sati Beg Khan and her soon fled west, leaving Little Hasan alone to face Togha-Temur. But the lil' guy had one last card play. Knowing he faced no chance of overcoming Togha-Temur Khan in battle, instead Little Hasan sent messengers to Togha-Temur offering his submission, and that he would gladly come to submit to Togha-Temur in person, but could not dare leave Tabriz yet due to the danger posed by Big Hasan, at that time in Baghdad. Togha-Temur accepted this gladly, happy to take the former Ilkhanid capital without trouble. He promised to keep Little Hasan in power, and sent a letter describing how he would rid them of Big Hasan… which Little Hasan promptly forwarded to Big Hasan. The latter had already allied with Togha-Temur and was naturally unhappy to find his new overlord so willing to remove him from the scene, so Big Hasan abandoned Togha-Temur Khan. Losing face, his local allies and commanders unsatisfied with the process, Togha-Temur withdrew back east. The entire incident served to strengthen Little Hasan's little hands. A few months later in July 1339, he forced Sati Beg Khan to marry another of Little Hasan's allies, a descendant of Hulegu's son Yoshmut, who took the throne name of Sulayman, and became Sulayman Khan, though the Mamluks suspected his ancestry was fictive. So ended Sati Beg's nine month tenure as Khan, losing whatever little authority she held and subsequently disappearing from the sources, though coinage in her name continued to be minted in Georgia well into the 1340s. Her final fate remains uncertain. In the meantime, Big Hasan down in Baghdad had another ploy to employ. His requests to the Mamluk Sultan al-Nasir Muhammad for miltiary aid in recognition of Mamluk overlordship did not materialize into any actual support, in addition to the failure of the affair with Togha-Temur. Taking matters into his own hands, he appointed a grandson of Geikhatu Il-Khan, Jahan-Temur, as Il-Khan, then marched north to face Little Hasan in battle. In June 1340, the two Hasans, each with their khans, met on the field. Little Hasan had the better of the engagement, forcing Big Hasan to flee back to Baghdad. Angered at the turn of events, Big Hasan deposed his puppet Khan Jahan-Temur, and ruled in his own name- the official start of the independent Jalayir Dynasty. Ruling from Baghdad, the Jalayirids oversaw most of modern Iraq to the border with Syria. The Chobanids kept their puppet Chinggisid only a little longer. Sulayman Khan actually outlasted Little Hasan: the little trickster finally met his end when murdered by his own wife in December 1343. With no heir, he was succeeded by his brother, Malik Ashraf, who soon after deposed Sulayman and appointed another puppet monarch, a non-Chinggisid called Anushirvan, from an epithet for the ancient Sassanian shahanshah, Khosrow I. It was an interesting dabble in movement away from legitimacy associated with the house of Chinggis Khan, harkening even back to pre-Islamic Iran. What sort of lineage he was supposed to represent is unclear, as the Mamluks thought that he had essentially crowned a stable boy and then locked him in a gilded cage. Coins were minted in Anushirvan's name until 1353, the year of Togha-Temur's death. Little Hasan had been unpopular in Tabriz and Azerbaijan, but Malik Ashraf was widely hated. Paranoid, violent men, their oppressive tendencies alienated many supporters: both found it easy to be cruel to their families and vassals on the slightest hints of disloyalty- such cruelty was the certain cause of Little Hasan's wife preemptively murdering him. Mongol allies were angered with the movement away from Chinggisid legitimacy or by the enfranchisement of non-Mongols. The cities of the Caucasus felt exploited as tax sources due to wild expenditure by both Little Hasan and Malik Ashraf, who built large public works in efforts to boost their images and to fund their standing army. The latter of which they struggled to fund, resulting in troops attempting to supply themselves by raiding Chobanid subjects from Azerbaijan, Georgia to eastern Anatolia. At one point at the very start of his reign, Malik Ashraf was locked out of Tabriz, the city barring its gates against him in reaction to his exploitative money grabbing. All of this was worsened by rounds of Plague- as in, Black Plague. The trade cities of the Caucasus which the Chobanids so relied upon were struck repeatedly and made the situation even more unstable, as the economy was disrupted, trade slackened and key demographic centres depopulated. To distract from troubles and bring in some glory- or share the suffering, Malik Ashraf decided to attack Baghdad in 1347, but the Jalayirids repulsed him. Either through order, or because he no longer had control over his troops, the Chobanid army then ravaged much of the Chobanid kingdom. Facing revolts and rebellions across his kingdom, somehow he managed to maintain his post into the 1350s, when faced with an overwhelming, ultimate threat: the new Khan of the Golden Horde, Jani Beg, son of Ozbeg Khan. Just as this episode began with the threat of a Jochid attack by Ozbeg, so this episode ends with his son coming to finish the job. The Jochids never forgot Hulegu's seizure of the Azerbaijani pastures, and repeated attempts to regain were met with failures. Even great and long-reigning Ozbeg Khan had failed to seize them. Jani Beg, in all things, was determined to outdo his father, and in 1357 his messages arrived in Tabriz, bearing a clear ultimatum to Malik Ashraf: “I am coming to take possession of the ulus of Hulegu. You are the son of Choban whose name was in the decree of the four uluses. Today three realms are under my command, and I also wish to appoint you commander of the ulus; get up and come to meet me.” Malik Ashraf put on a brave face, dismissing the messenger and replied that Jani Beg only had claim to rule within the lands of Jochi, while Malik Ashraf was the protector of the lands of Hulegu. Malik Ashraf's sudden claim to support the Toluids, not surprisingly, did not convince Jani Beg, or anyone else. His decision to then imprison Jani Beg's ambassador did not help matters either. But Malik Ashraf's defiance was hollow, and he was well aware of the danger he was in. We are told by the Azerbaijani writer al-Ahri, writing about 1360, that Malik Ashraf in fear turned to his attendants and admitted, “This is the son of Khan Ozbeg. He is of the family of Chinggis Khan and has an overwhelming army of three hundred thousand men. I cannot hold out against him.” Ashraf planned to flee to a fortress and hold out there until Jani Beg withdrew or, failing that, flee to Anatolia. News of his cowardice elicited a loud response from the elite and people of Tabriz, who cried out for resistance and claimed that Jani Beg's only strength was his numbers, and in terms of equipment the Chobanid troops would have the better. Only once it seemed that government was breaking down in the face of the Golden Horde attack, reluctantly Malik Ashraf summoned the troops and rode out to face the approaching Jani Beg Khan. Promptly, his men fled when they caught sight of Jani Beg's host. Years of mistreatment had generated no loyalty to the person of Malik Ashraf or his office, and none were willing to put their lives on the line in a doomed fight. His army disintegrated and looted his own coffers. Finally Malik Ashraf was betrayed, captured, and paraded through the streets of Tabriz and handed over to Jani Beg. Supposedly Jani Beg would have let him live, if the people of Tabriz had not demanded his death- though it should be said, mercy was not a quality Jani Beg ever had in abundance, so we might wonder about this detail. Malik Ashraf, son of Temur-Tash and brother of Little Hasan, grandson of Choban Noyan, was thus put to death on Jani Beg Khan's orders in 1357. The Chobanid state, after a tumultuous two decades, was dismantled, its few surviving representatives scattered to the winds. Jani Beg Khan succeeded where no Jochid Khan had before, in occupying Tabriz and the pastures of Azerbaijan, Arran and the Mughan Plain. Many of the other regional powers, including the Jalayirids recognized Jani Beg's overlordship. Jani Beg left his son Berdi Beg to govern Azerbaijan, then returned to the Qipchaq steppe- only to soon die, of sickness or, as some accuse, of being poisoned by Berdi Beg. This caused a general withdrawal of the Jochid troops as Berdi Beg left to assume the position of Khan, leaving one of Malik Ashraf's former deputies in charge on behalf of the Golden Horde. Finally, it was time for the Jalayirids to return to Tabriz. Big Hasan's son with Dilshad Khatun was Shaykh Uvays, who succeeded his father to the throne in 1356. Having accepted Jani Beg's overlordship, the Jalayirids had managed the storm of the Jochid assault well. With their long time Chobanid enemies annihilated, it was now time to seize the Azerbaijani pastures. In summer 1358 Shaykh Uvays successfully retook Tabriz twenty years after his father had last been pushed from the city. In the historical sources, Jalayirid rule is contrasted heavily with the Chobanids. Where the Chobanids appear as scheming, violent and oppressive men, the Jalayirids in contrast are presented as benevolent, respectful to Islamic and Chinggisid norms, ushering in an era of peace and prosperity after years of upheaval. Ruling from the Caucasus across Iraq, the Jalayirids were mighty, and deserved a new title for it. So did Shaykh Uvays begin to style himself Sultan. It was not an easy task, for many former supporters of the Chobanids had to be hunted down, and indeed, in 1359 Uvays was pushed out of Tabriz by another Ilkhanid successor state, the Muzaffarids, albeit briefly. But by the next year Uvays had retaken Tabriz, killed Malik Ashraf's still resisting son and properly secured Jalayirid control. The Jalayirid Sultanate saw a brief renaissance in art and culture, a restoration of economy and trade following the post-Ilkhanid disruptions. While respect was paid to the house of Chinggis Khan and certain norms associated with the Ilkhanate, this was no Chinggisid state. No Chinggisid puppet was maintained, and neither Uvays nor his sons based their rule on their Chinggisid ancestry, even though they could trace their lineage to a daughter of Arghun Il-Khan. Chinggisid legitimacy as the basis for governance did not long survive Abu Sa'id, and the Ilkhanid successors at most portrayed themselves as protectors of the Il-Khanid dynasty, rather than its continuators. Thus by the end of the fourteenth century, most of the western portion of the former Ilkhanate, that is the Caucasus, northwestern Iran and Iraq, was ruled by the Jalayirid Dynasty. Iran itself was largely divided between regional forces, the most prominent being the Muzaffarids and Injuids and Sarbadars of Sabzavar. None were of Mongol origin, but were rather local Persian dynasties which had emerged out of the Ilkhanid political structure. In rare cases, pre-existing dynasties like the Kartids of Herat simply reasserted themselves. A few Turkic nomadic confederations, of unclear political origins, emerged in the second half of the fourteenth century, most notably the Black Sheep Turkomans, the Qaraqoyunlu. In Anatolia, a number of Turkic beyliks rose out of the splintered ruins of the Ilkhanid government there, including one on the western end of the peninsula founded by a ghazi named Osman. You may know them better as the Ottomans. The Mamluks maintained their hold on Egypt, with al-Nasir Muhammad enjoying a very long third reign until his death in the 1340s, which then saw a rapid succession of his numerous sons and grandsons on the Mamluk throne, preventing any Mamluk expansion at the expense of the weak post-Ilkhanid states. Such was the more situation of the late fourteenth century post-Ilkhanid world, soon to be turned over by the rival of a powerful emir from the western Chagatai Khanate named Temur, or Tamerlane. But that's a story for another day, so be sure to subscribe to the Kings and Generals podcast for more. If you enjoyed this and would like to help up continue bringing you great content, then consider supporting us on Patreon at www.patreon.com/kingsandgenerals. This episode was researched and written by our series historian, Jack Wilson. I'm your host David, and we'll catch you on the next one.
Sulayman's underwhelming time in charge ended with a twist, and Omar ibn Abdulaziz proved to be a real surprise. The famously pious Umayyad had a vision for the umma, and he used his new position to impose an order unseen since the early, predynastic days of the caliphate. Although he is not covered in much detail, our sources roundly praise him for his courageous reforms and religious character courageous reforms. Glossary Ali ibn il Husayn ibn Ali bin Abi Talib: Ali Zainulabidin was the only (adult) male survivor of the Hashemite massacre at Karbala. He was too ill to take part in the fighting and the 21 year old was spared, as was his 4 year old son Mohammad. Many pro-Umayyad accounts exaggerate the grace with which Yazid received them in Damascus, trying to blame Ubaydallah ibn Ziyad for the travesty and portray the caliph as having been respectful of the prophet's clan. Zainulabidin was the first Hashemite who returned to his clan's clerical roots. He delved into religious studies deeper than any around him, earning his moniker, best of the worshippers. He died aged 53, and was succeeded by his son Mohammad as leader of the Hashemite clan. “Constantine”: by this point the emperor of Byzantium was a Leo III, a leader who would come to be known as a restorer of Byzantine power. He rose to power in a coup just before Sulayman's siege of Constantinople, and his defense of the capital against Sulayman's bungling invasion came just in time to save the empire from what would have surely been a mortal blow. While the caliphate was the more powerful of the two powers in terms military might and overall resources, Leo did well to keep his armies together, mainly by keeping them in fortifications and avoiding pitched battles. Still, it worked, and the Byzantines weren't the pushovers they were back in Abdulmalik and Walid's time.
Message of Hope - Ml Sulayman Patel (Middleburg) by Radio Islam
Abd Allah Abou Muhammad ibn Salih ibn Muhammad ibn Sulayman ibn Abd Al Rahman Al Outhaymine Al Tamimi ( arabe : أبو عبد الله محمد بن صالح بن محمد بن سليمان بن عبد الرحمن العثيمين التميمي ) (9 Mars, 1925-1910 Janvier, 2001) a un saoudien arabe savant. Décrit comme un "géant de l'Islam". Il a été considéré comme l'un des plus grands muhaddith de l'ère moderne. Après avoir terminé sa mémorisation du Coran et ses études fondamentales, il a commencé ses études religieuses à plein temps sous la direction du cheikh Muhammad ibn 'Abd al-'Aziz al-Mutawwa' et du cheikh Ali al-Salihi à Unayzah. C'étaient les deux enseignants que le cheikh 'Abd al-Rahman al-Sa'di avait nommés pour instruire les étudiants débutants. Après un an d'étude sous ces deux professeurs, al-Uthaymeen a commencé à étudier sous cheikh 'Abd al-Rahman al-Sa'di en 1945 et a continué à être son élève jusqu'à la mort d'al-Sa'di en 1956. L'année 1952, al-Salihi a conseillé à al-Uthaymeen de s'inscrire dans le Ma'had al-'Ilmi nouvellement ouvert à Riyad , ce qu'il a fait après avoir demandé la permission d'al-Sa'di. Pendant son séjour, il a étudié sous les ordres de Cheikh Muhammad al-Ameen al-Shinqiti , Cheikh 'Abd al-'Aziz bin Baz et cheikh' Abd al-Razzaq 'Afeefi, entre autres. Il a étudié là pendant deux ans avant de retourner à Unayzah, où a commencé à enseigner et a continué ses études sous al-Sa'di. Livre en français : La description de la prière - Ibn Al-OUthaymin - Al Bayyinah Le Statut De Celui Qui Délaisse La Prière Le Livre de la Science - Kitab Al-'Ilm La Description de la Prière Livre en arabe : Livre en anglais : Audio en arabe : Hosn al khalq Hokm al anachid wattamthil Al Quran al adhim Hosn al khalq (Quran) Hokm al anachid wattamthil Al Quran al adhim (Quran) Audio en français :
Abd Allah Abou Muhammad ibn Salih ibn Muhammad ibn Sulayman ibn Abd Al Rahman Al Outhaymine Al Tamimi ( arabe : أبو عبد الله محمد بن صالح بن محمد بن سليمان بن عبد الرحمن العثيمين التميمي ) (9 Mars, 1925-1910 Janvier, 2001) a un saoudien arabe savant. Décrit comme un "géant de l'Islam". Il a été considéré comme l'un des plus grands muhaddith de l'ère moderne. Après avoir terminé sa mémorisation du Coran et ses études fondamentales, il a commencé ses études religieuses à plein temps sous la direction du cheikh Muhammad ibn 'Abd al-'Aziz al-Mutawwa' et du cheikh Ali al-Salihi à Unayzah. C'étaient les deux enseignants que le cheikh 'Abd al-Rahman al-Sa'di avait nommés pour instruire les étudiants débutants. Après un an d'étude sous ces deux professeurs, al-Uthaymeen a commencé à étudier sous cheikh 'Abd al-Rahman al-Sa'di en 1945 et a continué à être son élève jusqu'à la mort d'al-Sa'di en 1956. L'année 1952, al-Salihi a conseillé à al-Uthaymeen de s'inscrire dans le Ma'had al-'Ilmi nouvellement ouvert à Riyad , ce qu'il a fait après avoir demandé la permission d'al-Sa'di. Pendant son séjour, il a étudié sous les ordres de Cheikh Muhammad al-Ameen al-Shinqiti , Cheikh 'Abd al-'Aziz bin Baz et cheikh' Abd al-Razzaq 'Afeefi, entre autres. Il a étudié là pendant deux ans avant de retourner à Unayzah, où a commencé à enseigner et a continué ses études sous al-Sa'di. Livre en français : La description de la prière - Ibn Al-OUthaymin - Al Bayyinah Le Statut De Celui Qui Délaisse La Prière Le Livre de la Science - Kitab Al-'Ilm La Description de la Prière Livre en arabe : Livre en anglais : Audio en arabe : Hosn al khalq Hokm al anachid wattamthil Al Quran al adhim Hosn al khalq (Quran) Hokm al anachid wattamthil Al Quran al adhim (Quran) Audio en français :
Abd Allah Abou Muhammad ibn Salih ibn Muhammad ibn Sulayman ibn Abd Al Rahman Al Outhaymine Al Tamimi ( arabe : أبو عبد الله محمد بن صالح بن محمد بن سليمان بن عبد الرحمن العثيمين التميمي ) (9 Mars, 1925-1910 Janvier, 2001) a un saoudien arabe savant. Décrit comme un "géant de l'Islam". Il a été considéré comme l'un des plus grands muhaddith de l'ère moderne. Après avoir terminé sa mémorisation du Coran et ses études fondamentales, il a commencé ses études religieuses à plein temps sous la direction du cheikh Muhammad ibn 'Abd al-'Aziz al-Mutawwa' et du cheikh Ali al-Salihi à Unayzah. C'étaient les deux enseignants que le cheikh 'Abd al-Rahman al-Sa'di avait nommés pour instruire les étudiants débutants. Après un an d'étude sous ces deux professeurs, al-Uthaymeen a commencé à étudier sous cheikh 'Abd al-Rahman al-Sa'di en 1945 et a continué à être son élève jusqu'à la mort d'al-Sa'di en 1956. L'année 1952, al-Salihi a conseillé à al-Uthaymeen de s'inscrire dans le Ma'had al-'Ilmi nouvellement ouvert à Riyad , ce qu'il a fait après avoir demandé la permission d'al-Sa'di. Pendant son séjour, il a étudié sous les ordres de Cheikh Muhammad al-Ameen al-Shinqiti , Cheikh 'Abd al-'Aziz bin Baz et cheikh' Abd al-Razzaq 'Afeefi, entre autres. Il a étudié là pendant deux ans avant de retourner à Unayzah, où a commencé à enseigner et a continué ses études sous al-Sa'di. Livre en français : La description de la prière - Ibn Al-OUthaymin - Al Bayyinah Le Statut De Celui Qui Délaisse La Prière Le Livre de la Science - Kitab Al-'Ilm La Description de la Prière Livre en arabe : Livre en anglais : Audio en arabe : Hosn al khalq Hokm al anachid wattamthil Al Quran al adhim Hosn al khalq (Quran) Hokm al anachid wattamthil Al Quran al adhim (Quran) Audio en français :
Abd Allah Abou Muhammad ibn Salih ibn Muhammad ibn Sulayman ibn Abd Al Rahman Al Outhaymine Al Tamimi ( arabe : أبو عبد الله محمد بن صالح بن محمد بن سليمان بن عبد الرحمن العثيمين التميمي ) (9 Mars, 1925-1910 Janvier, 2001) a un saoudien arabe savant. Décrit comme un "géant de l'Islam". Il a été considéré comme l'un des plus grands muhaddith de l'ère moderne. Après avoir terminé sa mémorisation du Coran et ses études fondamentales, il a commencé ses études religieuses à plein temps sous la direction du cheikh Muhammad ibn 'Abd al-'Aziz al-Mutawwa' et du cheikh Ali al-Salihi à Unayzah. C'étaient les deux enseignants que le cheikh 'Abd al-Rahman al-Sa'di avait nommés pour instruire les étudiants débutants. Après un an d'étude sous ces deux professeurs, al-Uthaymeen a commencé à étudier sous cheikh 'Abd al-Rahman al-Sa'di en 1945 et a continué à être son élève jusqu'à la mort d'al-Sa'di en 1956. L'année 1952, al-Salihi a conseillé à al-Uthaymeen de s'inscrire dans le Ma'had al-'Ilmi nouvellement ouvert à Riyad , ce qu'il a fait après avoir demandé la permission d'al-Sa'di. Pendant son séjour, il a étudié sous les ordres de Cheikh Muhammad al-Ameen al-Shinqiti , Cheikh 'Abd al-'Aziz bin Baz et cheikh' Abd al-Razzaq 'Afeefi, entre autres. Il a étudié là pendant deux ans avant de retourner à Unayzah, où a commencé à enseigner et a continué ses études sous al-Sa'di. Livre en français : La description de la prière - Ibn Al-OUthaymin - Al Bayyinah Le Statut De Celui Qui Délaisse La Prière Le Livre de la Science - Kitab Al-'Ilm La Description de la Prière Livre en arabe : Livre en anglais : Audio en arabe : Hosn al khalq Hokm al anachid wattamthil Al Quran al adhim Hosn al khalq (Quran) Hokm al anachid wattamthil Al Quran al adhim (Quran) Audio en français :
Abd Allah Abou Muhammad ibn Salih ibn Muhammad ibn Sulayman ibn Abd Al Rahman Al Outhaymine Al Tamimi ( arabe : أبو عبد الله محمد بن صالح بن محمد بن سليمان بن عبد الرحمن العثيمين التميمي ) (9 Mars, 1925-1910 Janvier, 2001) a un saoudien arabe savant. Décrit comme un "géant de l'Islam". Il a été considéré comme l'un des plus grands muhaddith de l'ère moderne. Après avoir terminé sa mémorisation du Coran et ses études fondamentales, il a commencé ses études religieuses à plein temps sous la direction du cheikh Muhammad ibn 'Abd al-'Aziz al-Mutawwa' et du cheikh Ali al-Salihi à Unayzah. C'étaient les deux enseignants que le cheikh 'Abd al-Rahman al-Sa'di avait nommés pour instruire les étudiants débutants. Après un an d'étude sous ces deux professeurs, al-Uthaymeen a commencé à étudier sous cheikh 'Abd al-Rahman al-Sa'di en 1945 et a continué à être son élève jusqu'à la mort d'al-Sa'di en 1956. L'année 1952, al-Salihi a conseillé à al-Uthaymeen de s'inscrire dans le Ma'had al-'Ilmi nouvellement ouvert à Riyad , ce qu'il a fait après avoir demandé la permission d'al-Sa'di. Pendant son séjour, il a étudié sous les ordres de Cheikh Muhammad al-Ameen al-Shinqiti , Cheikh 'Abd al-'Aziz bin Baz et cheikh' Abd al-Razzaq 'Afeefi, entre autres. Il a étudié là pendant deux ans avant de retourner à Unayzah, où a commencé à enseigner et a continué ses études sous al-Sa'di. Livre en français : La description de la prière - Ibn Al-OUthaymin - Al Bayyinah Le Statut De Celui Qui Délaisse La Prière Le Livre de la Science - Kitab Al-'Ilm La Description de la Prière Livre en arabe : Livre en anglais : Audio en arabe : Hosn al khalq Hokm al anachid wattamthil Al Quran al adhim Hosn al khalq (Quran) Hokm al anachid wattamthil Al Quran al adhim (Quran) Audio en français :
Abd Allah Abou Muhammad ibn Salih ibn Muhammad ibn Sulayman ibn Abd Al Rahman Al Outhaymine Al Tamimi ( arabe : أبو عبد الله محمد بن صالح بن محمد بن سليمان بن عبد الرحمن العثيمين التميمي ) (9 Mars, 1925-1910 Janvier, 2001) a un saoudien arabe savant. Décrit comme un "géant de l'Islam". Il a été considéré comme l'un des plus grands muhaddith de l'ère moderne. Après avoir terminé sa mémorisation du Coran et ses études fondamentales, il a commencé ses études religieuses à plein temps sous la direction du cheikh Muhammad ibn 'Abd al-'Aziz al-Mutawwa' et du cheikh Ali al-Salihi à Unayzah. C'étaient les deux enseignants que le cheikh 'Abd al-Rahman al-Sa'di avait nommés pour instruire les étudiants débutants. Après un an d'étude sous ces deux professeurs, al-Uthaymeen a commencé à étudier sous cheikh 'Abd al-Rahman al-Sa'di en 1945 et a continué à être son élève jusqu'à la mort d'al-Sa'di en 1956. L'année 1952, al-Salihi a conseillé à al-Uthaymeen de s'inscrire dans le Ma'had al-'Ilmi nouvellement ouvert à Riyad , ce qu'il a fait après avoir demandé la permission d'al-Sa'di. Pendant son séjour, il a étudié sous les ordres de Cheikh Muhammad al-Ameen al-Shinqiti , Cheikh 'Abd al-'Aziz bin Baz et cheikh' Abd al-Razzaq 'Afeefi, entre autres. Il a étudié là pendant deux ans avant de retourner à Unayzah, où a commencé à enseigner et a continué ses études sous al-Sa'di. Livre en français : La description de la prière - Ibn Al-OUthaymin - Al Bayyinah Le Statut De Celui Qui Délaisse La Prière Le Livre de la Science - Kitab Al-'Ilm La Description de la Prière Livre en arabe : Livre en anglais : Audio en arabe : Hosn al khalq Hokm al anachid wattamthil Al Quran al adhim Hosn al khalq (Quran) Hokm al anachid wattamthil Al Quran al adhim (Quran) Audio en français :
Abd Allah Abou Muhammad ibn Salih ibn Muhammad ibn Sulayman ibn Abd Al Rahman Al Outhaymine Al Tamimi ( arabe : أبو عبد الله محمد بن صالح بن محمد بن سليمان بن عبد الرحمن العثيمين التميمي ) (9 Mars, 1925-1910 Janvier, 2001) a un saoudien arabe savant. Décrit comme un "géant de l'Islam". Il a été considéré comme l'un des plus grands muhaddith de l'ère moderne. Après avoir terminé sa mémorisation du Coran et ses études fondamentales, il a commencé ses études religieuses à plein temps sous la direction du cheikh Muhammad ibn 'Abd al-'Aziz al-Mutawwa' et du cheikh Ali al-Salihi à Unayzah. C'étaient les deux enseignants que le cheikh 'Abd al-Rahman al-Sa'di avait nommés pour instruire les étudiants débutants. Après un an d'étude sous ces deux professeurs, al-Uthaymeen a commencé à étudier sous cheikh 'Abd al-Rahman al-Sa'di en 1945 et a continué à être son élève jusqu'à la mort d'al-Sa'di en 1956. L'année 1952, al-Salihi a conseillé à al-Uthaymeen de s'inscrire dans le Ma'had al-'Ilmi nouvellement ouvert à Riyad , ce qu'il a fait après avoir demandé la permission d'al-Sa'di. Pendant son séjour, il a étudié sous les ordres de Cheikh Muhammad al-Ameen al-Shinqiti , Cheikh 'Abd al-'Aziz bin Baz et cheikh' Abd al-Razzaq 'Afeefi, entre autres. Il a étudié là pendant deux ans avant de retourner à Unayzah, où a commencé à enseigner et a continué ses études sous al-Sa'di. Livre en français : La description de la prière - Ibn Al-OUthaymin - Al Bayyinah Le Statut De Celui Qui Délaisse La Prière Le Livre de la Science - Kitab Al-'Ilm La Description de la Prière Livre en arabe : Livre en anglais : Audio en arabe : Hosn al khalq Hokm al anachid wattamthil Al Quran al adhim Hosn al khalq (Quran) Hokm al anachid wattamthil Al Quran al adhim (Quran) Audio en français :
Abd Allah Abou Muhammad ibn Salih ibn Muhammad ibn Sulayman ibn Abd Al Rahman Al Outhaymine Al Tamimi ( arabe : أبو عبد الله محمد بن صالح بن محمد بن سليمان بن عبد الرحمن العثيمين التميمي ) (9 Mars, 1925-1910 Janvier, 2001) a un saoudien arabe savant. Décrit comme un "géant de l'Islam". Il a été considéré comme l'un des plus grands muhaddith de l'ère moderne. Après avoir terminé sa mémorisation du Coran et ses études fondamentales, il a commencé ses études religieuses à plein temps sous la direction du cheikh Muhammad ibn 'Abd al-'Aziz al-Mutawwa' et du cheikh Ali al-Salihi à Unayzah. C'étaient les deux enseignants que le cheikh 'Abd al-Rahman al-Sa'di avait nommés pour instruire les étudiants débutants. Après un an d'étude sous ces deux professeurs, al-Uthaymeen a commencé à étudier sous cheikh 'Abd al-Rahman al-Sa'di en 1945 et a continué à être son élève jusqu'à la mort d'al-Sa'di en 1956. L'année 1952, al-Salihi a conseillé à al-Uthaymeen de s'inscrire dans le Ma'had al-'Ilmi nouvellement ouvert à Riyad , ce qu'il a fait après avoir demandé la permission d'al-Sa'di. Pendant son séjour, il a étudié sous les ordres de Cheikh Muhammad al-Ameen al-Shinqiti , Cheikh 'Abd al-'Aziz bin Baz et cheikh' Abd al-Razzaq 'Afeefi, entre autres. Il a étudié là pendant deux ans avant de retourner à Unayzah, où a commencé à enseigner et a continué ses études sous al-Sa'di. Livre en français : La description de la prière - Ibn Al-OUthaymin - Al Bayyinah Le Statut De Celui Qui Délaisse La Prière Le Livre de la Science - Kitab Al-'Ilm La Description de la Prière Livre en arabe : Livre en anglais : Audio en arabe : Hosn al khalq Hokm al anachid wattamthil Al Quran al adhim Hosn al khalq (Quran) Hokm al anachid wattamthil Al Quran al adhim (Quran) Audio en français :
The Umayyad Caliphate struggled to hold onto its possessions during the reigns of Sulayman, Umar II, Yazid II, and Hisham. The Umayyads lost north Africa to the Berbers, began losing to the Byzantines, were holding steady against the Khazars, defeated Coptic revolts in Egypt, faced an Alid rebellion in Iraq, and were desperate to maintain their holdings in Transoxania.
Uyghurlarning naxsha-muzikiliri
This is episode 27 called Marca Hispanica and in this episode you will learn: SHOW NOTES - The dynastic struggle between al-Hakam and the brothers of former Emir Hisham, Sulayman and Abd Allah - The conspiracy of Córdoba in 805 led by Maliki jurists and scholars - The formation of a feared bodyguard known as The Mutes - The story of the Day of the Moat, following the revolt of Toledo - The revolts of the other capitals of the marches, Mérida and Zaragoza - How Alfonso II of Asturias strengthened ties with the Carolingian Empire - Why the Carolingian Empire wanted to control the Pyrenees - The Frankish conquest of Barcelona in 801, that led to the establishment of the Marca Hispanica - How the Spanish March was administered and colonized - What feudalism is - A reflection on why the Marca Hispanica and later Catalan Counties barely expanded for three centuries
This is episode 26 called Administration of al-Andalus and in this episode you will learn: SHOW NOTES - The succession practices of Arab royal families - The quick war of succession between Hisham and his elder brother Sulayman, following the death of Abd al-Rahman I - A revolt in Zaragoza that led to the rise of the Banu Amrus - What characterized the rule of Hisham - The reign of Bermudo of Asturias and the aceifas of the Emirate of Córdoba under Hisham against the Kingdom of Asturias - The return of Alfonso II 'the Chaste' from his exile and the definitive capital of Asturias, Oviedo - The introduction and adoption of the Maliki school of Islamic jurisprudence - What was the central administration of the Emirate and Caliphate of Córdoba like - The territorial organization of al-Andalus: interior and frontier marches - Administration of justice in al-Andalus - Financial administration of al-Andalus: legal and extralegal taxes, coinage, and how were taxes paid - An anecdote that shows how the orthodoxy of the Maliki school was not always applied, in this case concerning the consumption of wine
This special Christmas/New Years episode takes a look at the “War on Christmas” – the belief that societal forces are attempting to attack or downplay the Christmas holiday. The “War on Christmas” tends to be a common idea in conservative Christian circles, and exploited by conservative politicians and media. Is there a “War on Christmas,” and what it the concern about Christmas truly about? Jaye also gives a year in review and gives her predictions regarding what we will see in US national politics in 2018 and beyond. One of these predictions is a bit shocking – don't miss it! Admin Note: The next episode of Potstirrer Podcast will be released February 4, 2017. During this break, please be sure to catch up on older episodes, check out the PotstirrerPodcast.com website, and join the conversation on social media. We're not going anywhere! Thank you for listening. Citations: Carbone, Christopher. 2017. “Which Confederate Statues Were Removed? A Running List.” Fox News. September 22. http://www.foxnews.com/us/2017/12/21/which-confederate-statues-were-removed-running-list.html (December 23. 2017) Diamond, Dan. 2013. “Just 8% of People Achieve Their New Year's Resolutions. Here's How They Do It.” Forbes. January 1. https://www.forbes.com/sites/dandiamond/2013/01/01/just-8-of-people-achieve-their-new-years-resolutions-heres-how-they-did-it/#6ae30191596b (December 23, 2017) Karenga, Maulana. 2017. “Kwanzaa: A Celebration of Family, Community and Culture.” The Official Kwanzaa Website. http://www.officialkwanzaawebsite.org/index.shtml (December 23, 2017) Mindel, Nissan. 1965. Complete Story of Chanukah. Kehot Publication Society. Noble, Greg, and Lucy May. 2013. “Cincinnati's Rise and Fall as a Brewery Town Part 1: From Porkopolis to Beeropolis, How it All Began.” WCPO Cincinnati. September 3. https://www.wcpo.com/entertainment/local-a-e/cincinnatis-rise-and-fall-as-a-brewery-town-part-1-from-porkopolis-to-beeropolis-how-it-all-began?page=2 (December 23, 2017) Nyang, Sulayman. “Mawlid an-Nabi: Celebrating Prophet Muhammad's (s) Birthday.” The Islamic Supreme Council of America. http://www.islamicsupremecouncil.org/understanding-islam/spirituality/1--mawlid-an-nabi-celebration-of-prophet-muhammads-s-birthday.html (December 23, 2017) Music: Stalling composed by Silent Partner
© 2020-2025 Ivy Podcast Discovery LLC
