Podcasts about umayyad

In episode 27 I tell the story of how a refugee became the ruler of al-Andalus. The man was Abd al-Rahman I, founder of the Emirate of Córdoba from the Umayyad dynasty that was overthrown in the Middle East. SUPPORT NEW HISTORY OF SPAIN: Patreon: https://patreon.com/newhistoryspain  Ko-Fi: https://ko-fi.com/newhistoryspain PayPal: https://paypal.me/lahistoriaespana Bitcoin donation: bc1q64qs58s5c5kp5amhw5hn7vp9fvtekeq96sf4au Ethereum donation: 0xE3C423625953eCDAA8e57D34f5Ce027dd1902374 Join the DISCORD: https://discord.gg/jUvtdRKxUC Follow the show for updates on Bluesky: https://bsky.app/profile/newhistoryspain.com Or Twitter/X: https://x.com/newhistoryspain YOUTUBE CHANNEL: https://www.youtube.com/@newhistoryspain Apple Podcasts: https://podcasts.apple.com/us/podcast/new-history-of-spain/id1749528700 Spotify: https://open.spotify.com/show/7hstfgSYFfFPXhjps08IYi Spotify (video version): https://open.spotify.com/show/2OFZ00DSgMAEle9vngg537 Spanish show 'La Historia de España-Memorias Hispánicas': https://www.youtube.com/@lahistoriaespana TIMESTAMPS: 00:00 Hook 00:32 The Epic of Abd al-Rahman ibn Muawiya 06:07 The Foundation of the Emirate of Córdoba 12:41 Al-Andalus, a Rebellious Land 26:09 Foreign Policy of Abd al-Rahman I 30:45 Domestic Policy of Abd al-Rahman I 34:28 The Umayyad Family in Al-Andalus 37:41 The Construction of the Great Mosque of Córdoba 43:53 The Verdict: Abd al-Rahman I's Political Genius 45:44 Outro

کشور عربستان سعودی چه تاریخی رو پشت سر گذاشت تا به این تغییرات جدید رسید.متن: زهره سروش‌فر، علی بندری | ویدیو و صدا: نیما خالدی‌کیابرای دیدن ویدیوی این اپیزود اگر ایران هستید وی‌پی‌ان بزنید و روی لینک زیر کلیک کنیدمنابعThe Umayyad and Abbasid periodsسلطنت ممالیکدایره المعارف اسلامیآل سعودحجازآل سعود - مرکز دایره المعارف بزرگ اسلامیSaud dynasty2022 Report on International Religious Freedom: Saudi Arabiaدولت عثمانیروابط ایران و عربستان دوره پهلویعربستان چگونه نفتی شدراه‌های حج در دوره صفویهمسیر کاروان‌های حج در دوره قاجاریهکارنامه جنایات اخوان التوحید از پیدایش تا زوال‏ Hosted on Acast. See acast.com/privacy for more information.

Wednesday 1st January 2025 Eve of 1st Rajab 1446 AH - Imam al-Baqir (a) was known for his profound patience and wisdom in dealing with difficult political situations. - He faced the Umayyad caliphate's oppression and worked quietly but effectively to guide the community. - He emphasized the importance of spiritual purification, sincerity, and justice in leadership. - Imam al-Baqir (a) played a key role in maintaining the integrity of the Ahl al-Bayt (the family of the Prophet) through his actions and teachings. - He emphasized the concept of individual responsibility and the importance of personal integrity and moral conduct. - Imam al-Baqir (a) advocated for the rights of the oppressed and marginalized within the society. - He promoted the idea that true leadership is based on knowledge, virtue, and the well-being of the people, not on political power. - Imam al-Baqir (a) had a major influence on the development of Islamic sciences, particularly in the fields of theology, history, and jurisprudence. - His life is a model for scholars, leaders, and individuals seeking to uphold Islamic values in difficult times. - Imam al-Baqir (a) also stressed the importance of unity among the Muslims, despite political and sectarian differences. Donate towards our programs today: https://jaffari.org/donate/ Jaffari Community Centre (JCC Live)

The second Arab siege of Constantinople should probably just be called the "real" Arab siege of Constantinople. In 717 the Umayyad Caliphate seriously threatened the continued existence of the Roman Empire by besieging the capital from both land and sea. The the army of the Caliphate vastly outnumbered the Roman defenders. But the Romans still had a few tricks up their sleeves. The formidable Theodosian walls, the horrifying flaming liquid known as Greek Fire, and one most slippery men to ever be called Roman Emperor all helped Constantinople weather the Umayyad storm. How did the Romans manage to survive this time? Tune-in and find out how tricky Greeks, unquenchable flames, and general who was just too darn honest all play a role in the story.

Usually our special episodes move out of our 1000 year time zone, but for this one we stay in the middle ages and move off of the European continent, to one of the incidents in the fall of the Umayyad caliphate and the rise of the Abbasid caliphate, a blood feast! We haven't had one of those for a while, and we were very excited, but then we did our due diligence and discovered that it probably didn't happen. That is, the Umayyades were slaughtered, alright, but probably not at a banquet where they got clubbed to near death after hearing insulting poetry, and then served as banquet tables when rugs got thrown over them while they finished dying and the Abbasides kept eating. No. Probably not. Sorry.

In the 670's something was brewing in the eastern Mediterranean. The Umayyad caliphate had built an impressive navy and was scoring victories at sea over the Roman empire. It looked like the Caliphate was ready to make a move against the Roman capital of Constantinople. But did they? Our sources tell us wildly different things. Was there a seven year siege? A four year siege? No siege at all? Tune-in and find out how sassy Edward Gibbon, unreliable churchmen, and ambiguous fire ships all play a role in the story.

In this episode of *Dave Does History*, we journey back to October 10, 732 CE, when Charles Martel—"The Hammer"—faced off against the advancing Umayyad forces in one of the most pivotal battles of early medieval Europe. The Battle of Tours wasn't just a clash of swords and shields; it was a turning point that shaped the future of Western civilization. What if the outcome had been different? Join Dave as he breaks down the key players, tactics, and stakes in this crucial showdown between Martel's Frankish army and the forces of the Umayyad Caliphate. Could the battle really have saved Christian Europe? Listen in and find out as we explore how this moment of history helped to define a continent and solidify the legacy of "The Hammer." Perfect for history buffs, military enthusiasts, and anyone curious about the events that shaped the world we live in today.

Persian, Dari, Tajik: Language Evolution and Varieties The transition from the Sasanian Empire to the Islamic period marked a crucial shift in the Persian language. Following the Arab-Islamic conquest (632-651 CE), Persian evolved into Early New Persian (ENP), spanning from the 8th to the 12th centuries. This period, characterized by gradual linguistic transformation rather than abrupt change, saw Persian shift from Middle Persian (MP) to a form written in Arabic script. Despite these changes, the linguistic differences between 7th-century MP and 10th-century ENP were less pronounced compared to those between ENP and modern Persian. ENP is notable for its regional and religious varieties. Key types include Standard ENP, used by Muslim Iranians and written in Arabic script; Early Judaeo-Persian (EJP), written in Hebrew script by Persian-speaking Jews; Manichean NP, from northeastern Iran; Christian NP, mainly in Central Asia; and Zoroastrian NP, with texts in Middle Persian and Avestan scripts. Manuscripts from these periods vary in preservation and authenticity, with EJP texts providing particularly valuable insights. The Islamic conquest integrated Iran into the Umayyad and Abbasid caliphates, yet Persian retained its cultural significance. The Samanid Dynasty (819-1005) and later dynasties like the Ghaznavids and Saljuqs played a key role in establishing Persian as a prominent literary and administrative language. By the late 11th century, Persian had become a major language of literature and scholarship, extending its influence across Central Asia and North India. In Afghanistan, Persian (Dari) and Pashto are the primary languages, with Dari serving as the most widely spoken language and Pashto holding official status. Afghanistan's linguistic landscape reflects its diverse history and geography, with various languages being promoted and preserved. Tajik Persian, or Tojik, is a variant of New Persian used in Central Asia, particularly in Tajikistan and parts of Uzbekistan. It features significant Russian and Uzbek influences and retains some archaic elements of Persian.

The concept of Armageddon is related to military struggles, to the place of the great battle and wickedness, and is mentioned in the book of Revelation. This passage has its final fulfillment not in physical terms, but in the spiritual era when the true believers stand in their positions. This publication deals with the concept of Armageddon and is summarized in three headings, which indicate where, how, and when Armageddon takes place and what its consequences will be. The three aspects are deeply intertwined with each other. It is the site, the manner, and the period in which this event takes place that the author intends to provide material for analysis.   The word "Armageddon" is derived from Hebrew, and the original Greek script has the term "Harmagedon." The word has given origin to the mystique with which countries of the world always use terms like the "Third World War" and portray their physical-political viewpoints about last world events. Palestine (Israel) is the place where the Valley of Armageddon is located. Brother Branham indicated that it is about a 14-hour walk and a day's journey from Jerusalem to this Valley. Its first mention is in the passage of Judges 5:19. This text is related to the victory of Barak and Deborah over King Jabin of Canaan and his general Sisera.   The Hebrew term, Har Megiddô, denotes the towering hill about fifty miles north of Jerusalem upon which the fortress of Megiddo was built. There, toward the end of the second millennium, Thutmoses III won a major victory which climaxed his campaign against Palestinian Amorites. Fifteen centuries later, in 609 B.C., Pharaoh Necho II, returning to Egypt after assisting Syria in repelling aggressive Babylon, pursued some remnant of Judah's force under King Josiah which sought refuge behind these walls. According to the account in Second Chronicles, the king was slain, and his body was transported back to Jerusalem for burial.   It is first of all important to understand just what Armageddon is. The term "Armageddon" comes to us from the Book of Revelation, itself at the end of the New Testament. It is presented in descriptive purport as a prelude to that supreme finale in which God's righteous rule is asserted upon the earth as it is in Heaven and an eternity is ushered in of happiness and peace for the remaining ones of mankind.   However, anybody who reflects on our world as an enduring totality of time and space is now increasingly faced with the thought that the destiny of that world is evil. More prosaically, we are all agreed, including the secular humanists, that we have to do something about it, but the fact that the problem is now perceived in a secularized manner does not make it any more tractable. The earlier belief that the notion of a beneficent God, who will ultimately bring about the final victory of His will, could give a total and an acceptable answer and provoke a total and unambiguous belief, has disappeared. It is a question of very fundamental importance to note that this traditional belief, in the clarification of which an understanding of the notion of Armageddon is crucial, will continue to lose ground.   In terms of cultural and historical significance, the notion of Armageddon is of a very different order from the more or less forgotten notions of devil and hell. Today we are seldom, if ever, agitated by the thought that at our death - and as far as life's duration goes, we are already amidst the children of eternity - one of us might go to hell. In fact, the concept of the omnipowerful, omniscient, all-knowing, and therefore necessarily benevolent God who might sentence some of his creatures to unremitting punishment for eternity seems now utterly alien to us.   The name "Armageddon" is not difficult to explain. The concluding verses of the 16th chapter give us a description of the Kingdom of the Beast and of the circumstances that lead it to provoke the intervention of Christ Jesus. Three unclean spirits, it would seem to be, two Beasts and a False Prophet, work miracles, induce the kings of the earth to assemble at a place with a Hebrew name, Har-Megiddon, after which they go forth to gather the kings of the whole world for the final battle. The name this refers to, as most Biblical commentators insist, is the plain of Esdraelon, which has formed throughout the course of the Iron Age the easiest communications route from north to south, and is thus of direct concern to the inheritors of the ancient Empires of Egypt, Assyria, Babylon, Persia, of each of which Megiddo was at times the key fortress. It was a suitable location, in other words, for all the varied and Leviathanic opponents of the Israel of God, as it will be for all the varied and Leviathanic enemies of the Church. Other explanations are merely ingenious and unrelated to the events that serve as the background of the final apocalyptic catastrophe.   The first mention of Armageddon in the Bible is in the 16th chapter of the Apocalypse or Revelation. The last of the series of seven Vial-plagues that bring to an end the reign of the Antichrist, who has shown himself both as against and in place of Christ Jesus, is poured on the air by an Angel, and a Voice from the Temple in Heaven proclaims: "It is done." In Biblical language, there is no hint of resignation or despair in such a declaration, but rather of achievement, with possibly overtones of relief. The Vial-plagues have brought to an end the trials and persecutions of the Faithful. The reign of the counter-Christ has been terminated, and in the brief but horrifying description that follows, we learn how the final defeat of the powers of darkness is accomplished.   It may indeed be concluded that the notion of an 'end of the age' was central to the anonymity of the apostolic teaching preached during the A.D. in a church which seemed to be already convinced that it was living in 'the Last Time'. In 2 Thessalonians, the apostle Paul justified his own unwarranted zeal (genuine enthusiasm, as Blaise Pascal was to say) on the grounds that the end of time was a phenomenon yet to make its initial appearance.   What this means is that he alone perfectly embodies the complex notion and the rigorous accompanying demands of divine love, and thereby fulfills the pledge of everlasting divine rule (victory for God's righteousness) by the fostering of peace which he alone can establish between God and his creation. When it comes to the manner of this realization, not all of the New Testament books offer a perspective which is exactly at one. Harnack observed that the apostle Paul, in common with all of his listeners, expected the literal earlier end of the world.   Revelation is the twenty-seventh book in the New Testament, although not the final one in the sequence of its date of origin. (2 Peter officially occupies that position.) As far as 'authorship' is concerned, it is to be included among the books in the New Testament about which there may be a query, if only because on both the Hebrew and the Christian models of prophecy, nearly everything found in it is just not to be discovered elsewhere throughout the rest of the book. "To Christ Jesus alone belong all splendor and power. May it be to him for all time," we are told in the closing verses of the twenty-seventh chapter of Revelations, and this glorious refrain seems to me to summarize the matter to the satisfaction of all.   At times, the prophets are given personal experiences that illustrate this final victory of righteousness over evil. Other times, the prophets or the psalmists use a myriad of expressive and compelling literary forms to present this deep-felt belief in the ultimate triumph. These writers give various prophecies to portray this incredible victory. The writings of Isaiah, Jeremiah, Ezekiel, Joel, Zechariah, Malachi, and the Psalms are spiritual dynamite. Their prophecies of things to come are profound. They minister to the deep, hidden psychic needs of men across the ages yet to come. Even Jesus was not exempt from quoting from many of these Old Testament prophecies. We are told He made reference not only to individuals but also to the great and dramatic events that were yet to come. With only a partial fulfillment, we would do well to carefully note these prophecies contained in both the Old and the New Testaments.   Beginning in the Old Testament, a rich vein of scripture exists that refers to the concept of Armageddon. This scripture portrays a time of final destruction of the forces of evil the world over - righteousness in the final battle between good and evil. The ultimate victory of God's righteousness seems to have always been an integral part of the Judaic teachings, just as it is part of the Christian faith today. From the earliest writings, this concept is put forward, passed on to sons and daughters across centuries, and thoughtfully expounded.   Turning to Islam, it is plain from the Qur'an that close affinities, and, to some extent, an overlapping of ideas exist with both Christianity and Judaism, but if one considers the concept of Armageddon specifically, it is observable that in the Muslim Rashidun and Umayyad rents eschatological speculation was unimportant due to conquests of territory, and that Muhammad's teachings, insofar as their details can still be ascertained, contained relatively little about a great end-time battle at all.   Although this book is concerned with the term "Armageddon" in the Christian tradition alone, it might be enriching to cast a brief eye across the beliefs of other religions and to determine if a process of heterogenization in the interpretation of that term was to be witnessed. Christianity, just one religion among numerous others capable of having differing eschatologies, roots itself first in Judaism whose eschatological literature covers virtually the whole period of its writing. Cognate concepts can be seen adumbrated in Isaiah and taken up into the Christian tradition: within the Jewish tradition we can note once again that, at the same time, differences thrived, for example between the Pharisees and the Sadducees.

This episode of History 102 explores the fascinating rise of Islam, its Golden Age, and its decline, unpacking the cultural, political, and economic factors that shaped this pivotal period in history. WhatifAltHist creator Rudyard Lynch and Erik Torenberg talk about the cultural and scientific achievements of the Umayyad and Abbasid Caliph - a period of unprecedented growth and innovation in the Islamic world. Then, uncover the reasons behind the decline of the Abbasid Caliphate, from internal conflicts and moral decay to the rise of the Turks and the shift from scientific progress to religious conservatism. – SPONSOR: BEEHIIV Head to Beehiiv, the newsletter platform built for growth, to power your own. Connect with premium brands, scale your audience, and deliver a beautiful UX that stands out in an inbox. 

*We had some major connection gremlins during recording, but please stick with it. Lots of great information is incoming from Terry.*   This week we welcome back author and historian, Terry Boardman. A deep dive into the historical context of the foundation of the State Of Israel is on the menu. Geo-politics, spiritual warfare and the hidden esoteric hand are areas we hope to explore and elucidate.   Follow Terry's work here: Website - https://threeman.org/ From the web: The foundation of the State of Israel is a fascinating story that spans millennia. Here's a brief overview: Ancient Roots: The roots of modern Israel can be traced back to ancient times when the Israelites established a united kingdom under King Saul around 1020 BCE. However, internal strife and external pressures led to the division of this kingdom into two: Israel in the north and Judah in the south. Over the centuries, the region witnessed a series of conquerors, from the Persians to the Greeks under Alexander the Great, followed by the Seleucid Empire. Roman Period and Jewish-Roman Wars: By 63 BCE, the Romans had annexed Judea, making it a province of the Roman Empire. The destruction of the Second Temple in 70 CE by the Roman legions was a devastating blow. A subsequent revolt, the Bar Kokhba rebellion (132-136 CE), further diminished Jewish autonomy in the region. Spread of the Jewish Diaspora: Following these events, the Jewish diaspora spread across the Mediterranean and beyond, but a Jewish presence remained in Palestine throughout the subsequent centuries. Islamic Rule and Ottoman Empire: The rise of Islam in the 7th century CE brought new rulers to the region, including the Umayyad and later the Abbasid Caliphates. Over the next millennium, control of the region shifted among various empires, including the Crusaders, the Mamluks, and the Ottomans. Zionism and the Call for Return: In the late 19th century, the Zionist movement emerged, seeking to establish a national homeland for the Jewish people in Palestine. The term “Zionism” derives from “Zion,” symbolising the entire Promised Land. The Holocaust during World War II strengthened Jewish determination. Declaration of the State of Israel: On May 14, 1948, the Jewish People's Council gathered at the Tel Aviv Museum and proclaimed the establishment of the State of Israel. David Ben-Gurion, leader of the Jewish National Council, read out the proclamation, declaring the first independent Jewish state in nineteen centuries of history. The infant state faced immediate challenges, including war with the Arab League and invasions by three Arab armies. And so, the long-cherished Zionist dream became a reality, marking a pivotal moment in Jewish history   #history #zionism #israel _______________________________ Follow us here: https://allmylinks.com/the-amish-inquisition Signup for the newsletter, join the community, follow us online, and most importantly share links!  Producer Credits for Ep 328:  Producers - Rhona Kesson, Ben Limmer, Mat Chinn, Aliyah, Helen, General Lee and last weeks artist - Lee. _______________________________ Leave us a voicemail: 07562245894 Message us here....follow, like, subscribe and share. (comments, corrections, future topics etc). We read out iTunes reviews if you leave them. 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Before we step onto PURGATORIO's terrace of envy, the second ledge of Purgatory proper, let's pause a moment to talk about the relationship among Dante, Aquinas, and Aristotle.We have to take this detour because Dante will increasingly incorporate scientific reasoning into his poem, changing its very nature, based on his understanding of Aristotle, which is in turn based on the work of Islamic and Jewish scholars from the Iberian caliphates.Join me, Mark Scarbrough, as we look at this complicated history of thought and how it finally lands in COMEDY.Please consider donating to WALKING WITH DANTE to help me cover the licensing, hosting, domain, royalty, streaming, and editing fees of this podcast. You can do so by visiting this PayPal link right here.Here are the segments for this episode of WALKING WITH DANTE:[01:46] The collapse of the Umayyad caliphate and the inception of the Iberian schools of learning.[07:33] The discomfort with Aristotle at the University of Paris.[14:33] Classical Greek leaning and the disruption and/or incorporation into medieval Christianity.[17:30] If God is the author of all truth, then how does any truth whatsoever show up in the works of a pagan philosopher?[21:10] How does inductive truth make any sense in a deductive religion?[25:38] COMEDY is changing from an allegorical journey of a soul across the known universe to a poetic compendium of known truth.

This is simply one of the most influential nations in history. This nation started The Reconquista, The Crusades and The Age of Discovery. This nation has felt unique influence as an Umayyad territory, and left great influence as the Kingdom of Castile. This nation has been recording history for 3 millenia and has always been very interesting. From the earliest peoples, to powerful dictators, and to modern beauty, this nation has seen it all. This is Spain. 

In the process of researching the area that I now call home, and working to understand the context and history of the land, I've uncovered some fascinating information. The Iberian peninsula made up mostly of Spain with Portugal along the Atlanitc coast and Andorra in the Pyrenees mountains has been dramatically transformed through thousands of years of human history, to say nothing of prehistoric and geological times. Caves and monuments point to some of the earliest evidence of human habitation in Europe. Empires from the Romans through the Visigoths and the Umayyad caliphate as well as various ruling families of the peninsula have all left their mark on the culture and of course, the land. The Spanish empire fueled the colonization of the Americas and the immense sequestration of resources and wealth that followed. This involved unprecedented exchange of biological resources too, that have even become associated with the local cuisine with ingredients like tomatoes and potatoes which are of course originally from south america. The civil war in the 1930s eradicated many rural villages and oppressed non Castilian cultures and resulted in a government structure that still only loosely holds together 17 autonomous communities. Modern industrial agriculture continues to shape the land like never before and it's all just a superficial explanation of what adds up to the landscape and context that I now find myself building a life in. So you can see why I've been on a mission since I arrived to find others to help me better understand the complexities and nuances of the never ending journey of finding my place in this place. This episode is my first attempt at bringing you along with me in this research effort and we have the pleasure to speak to a friend of mine who has built an incredible understanding of the Spanish context through the lens of biology and regenerative landscape design.  Sara Garcia is the founder of Ecoloniza and lead designer at United Designers International. As a forest engineer and permaculture designer, she concentrates on creating ecological design solutions that integrate hydrological cycle management systems, techniques to enhance soil health, and the restoration of native plant communities and ecosystems. Through her experience, she's learned that project success depends not only on a well-thought-out design but also on effective management, keen observation, and the ability to adapt. As a result, Sara emphasizes the importance of embracing a role as stewards of the land and actively monitoring the progress of the implemented design. I reached out to Sara originally to help me map out and understand the geology and biome of the unique little pocket of the pre-littoral mountains of Catalunya where I live, but I quickly realized I had so much more to learn from her knowledge and experience. In this episode Sara and I will talk in more detail about the history and influences that have shaped the land and life across the Iberian peninsula, both the good and the catastrophic,  as well as the trajectory we find it on in modern times.  From there we talk about what is needed to set a new course for ecological prosperity for our region before going into the key awareness and understanding that is needed to act appropriately in any of the immensely diverse bioregions on the peninsula. With that information as a base we also go into the actions and areas of focus that anyone can take to contribute to the regeneration of our incredibly special corner of the earth. Now, some of you might be thinking, well where I live is nothing like Spain, maybe this won't be interesting or useful to me. My reply to that would be that episodes like this where I take you along on my own journey of research and discovery in an attempt to become an integrated steward of my land and community is meant to act like a case study of the steps that anyone can take to learn more about their own place on this planet and how to actively participate in setting a new trajectory for abundant and resilient life for that space. This is one of many episodes I have planned to give you all a window into what will be a lifelong pursuit of what could be described as my efforts to become a person of place, or re indigenize myself. There are endless ways to approach this vision and so many perspectives to explore, so I'm excited to get this series started with this first conversation with Sara Garcia.

- Introduction to the concept of "takfiri" mentality, often associated with extremist Wahhabis who label other Muslims as "kafir" or "mushrik," leading to violence in Shia communities. - Discussion on tracing the roots of this mentality back to the Umayyad era, with Hazrat Abu Talib, the father of Imam Ali, being one of its earliest victims. - Exposition on the intense hatred harbored towards Amirul Mu'mineen Ali and his family, starting with attacks on Ali's father, Abu Talib. - Highlighting historical references such as Abul Faraj al-Isfahani's account, revealing the derogatory treatment of Abu Talib by Umayyad figures like Khalid bin Abdullah al-Qasri. - Narration of a poignant response from Imam Ali to insults directed at Abu Talib, asserting his father's noble status and emphasizing his intercession on the Day of Judgment. - Emphasizing the upbringing by Abu Talib and Fatima bint Asad, instilling a spirit of sacrifice in their children, notably evident in events like the tragedy of Karbala. - Analysis of Karbala's martyrs, highlighting that all martyrs from the Banu Hashim are descendants of Abu Talib and Fatima bint Asad, showcasing their continued sacrifice. - Reference to Husayn's will before departing for Karbala, mentioning Abu Talib's name as a symbol of familial support and resilience. - Examination of historical interactions, such as exchanges between Husayn and Yazid's emissaries, underscoring Husayn's steadfastness and rejection of unjust authority. - Conclusion with a poignant scene at the Prophet's mosque, reflecting on Husayn's departure and the resilience of his family, particularly Zainab's notable role amidst adversity. Donate towards our programs today: https://jaffari.org/donate/ Jaffari Community Centre (JCC Live)

5 Cs of History. Contingency. Episode #4 of 4. It's October 10, 732 and the Umayyad armies commanded by Abd al-Rahman are facing the Franks led by Charles Martel. The battle is bloody and chaotic. When the fog clears, the Umayyad Muslim invasion is halted, and the Frankish Kingdom under Charles Martel emerges as a powerful force in Christendom. Historian Edward Gibbon writes that Tours was one of “the events that rescued our ancestors of Britain, and our neighbors of Gaul, from the civil and religious yoke of the Koran.” He continues, saying that if it weren't for the Battle of Tours, “Perhaps the interpretation of the Koran would now be taught in the schools of Oxford, and her pulpits might demonstrate to a circumcised people the sanctity and truth of the revelation of Mahomat.” This week we are finishing our series on the last of the five Cs, contingency, by exploring the Battle of Tours, also called the Battle of Poitiers, which has been remembered as the only event preventing the Islamization of Western civilization. But, as always, it's so much more complicated than that. Find transcripts and show notes at: www.digpodcast.org Learn more about your ad choices. Visit podcastchoices.com/adchoices

In this episode, Xavier Bonilla has a dialogue with Sam Ottewill-Soulsby about Christians and Muslims relationships during the age of Charlemagne. They discuss Charlemagne and his context, the viewpoint of the Muslim world, and the landscape of the Abbasid and Umayyad empires. They discuss prestige diplomacy, frontier diplomacy, importance of Islam and Christianity, four legal schools of Islam, and Carolingian religious values. They also discuss the dynamics with the Abbasid, gift giving, war and peace with the Umayyads in the 9th century, and many more topics. Sam Ottewill-Soulsby is a researcher at the University of Oslo. He has a Bachelors in History from the University of York, Masters in Medieval History and PhD in History from the University of Cambridge. He has been a Research Associate for the Impact of the Ancient City project at the University of Cambridge. He was also Visiting Research Fellow at the Migration and Mobility in Late Antiquity and the Early Middle Ages Center for Advanced Studies at the University of Tübingen. He is the author of the book, The Emperor and the Elephant: Christians and Muslims in the Age of Charlemagne. Twitter: @sottewillsoulsb Get full access to Converging Dialogues at convergingdialogues.substack.com/subscribe

Jason gives you a quick overview of The History of Medieval Afghanistan in the Second Fitna.Read the essay here: https://historywiththeszilagyis.org/hwts203 Find us on Twitter:The Network: @BQNPodcasts The Show: @HistorySzilagyi. Chrissie: @TheGoddessLivia. Jason: @JasonDarkElf.Send topic suggestions via Twitter or on our Facebook page History with the Szilagyis.History with the Szilagyis is supported by our patrons: Susan Capuzzi-De ClerckEd ChinevereLaura DullKris HillJoin these wonderful supporters by visiting patreon.com/historywiththeszilagyis. The BQN Podcast Collective is brought to you by our listeners. Special thanks to these patrons on Patreon whose generous contributions help to produce this podcast and the many others on our network! You can join this illustrious list by becoming a patron here: https://www.patreon.com/BQN

Jason gives you a quick overview of History of Medieval Afghanistan, Part 1.Read the essay here: https://historywiththeszilagyis.org/hwts201 Find us on Twitter:The Network: @BQNPodcasts The Show: @HistorySzilagyi. Chrissie: @TheGoddessLivia. Jason: @JasonDarkElf.Send topic suggestions via Twitter or on our Facebook page History with the Szilagyis.History with the Szilagyis is supported by our patrons: Susan Capuzzi-De ClerckEd ChinevereLaura DullKris HillJoin these wonderful supporters by visiting patreon.com/historywiththeszilagyis. The BQN Podcast Collective is brought to you by our listeners. Special thanks to these patrons on Patreon whose generous contributions help to produce this podcast and the many others on our network! You can join this illustrious list by becoming a patron here: https://www.patreon.com/BQN

Don't call it a comeback. This small nation in the middle east went from a bunch of undeveloped emirates to a united nation of technology and marvel. Home to the tallest building in human history, the only 7 star hotel on earth, and some of earth's largest oil reserves. This nation has interacted with some of the world's most ancient empires like the Umayyad and Abbasids. This is one of the most unique nations on the planet and it is starting to get a lot of attention. These are the United Arab Emirates. 

The Umayyad forces complete the conquest of North Africa, then cross over into Iberia.  

Al Fadi and Dr Jay Smith continue discussing Shoemaker's book; Creating the Quran.   Today they are wondering what happened to the Al Hajjaj- Abd Al Malik paradigm. They are not convinced with Shoemaker's answer, but they think it is a political reason since Abd Al Malik is an Umayyad , and the Abbasid came after them.  They continue to talk about another scholar Robert Hoyland who said that none of the previous religions in the seventh century has heard of a book called the Quran.  Then they conclude that the strongest arguments for a later Quran is the manuscripts evidence which they are going to discuss in details in later episodes.  See omnystudio.com/listener for privacy information.

This paradigm focuses on the Umayyad caliphate in particular Abd Al- Malik bin Marwan and his governor Al Hajjaj.  Abd Al Malik built the Dome of the Rock in Jerusalem and was anti trinitarian. He attacked the trinity, the divinity and the sonship of Christ.  Al Hajjaj formed a committee  to produce a new collection of the Quran. Dr Jay Smith gives the 12 reasons from Shoemaker's book; creating the Quran, why he believes that a later Quranic creation of the Quran is done by Abd Al Malik and Al Hajjaj.  See omnystudio.com/listener for privacy information.

This episode, we take a stroll through the reign of al-Hakam II. The stage will be set for the dramatic events that would lead to the collapse of the Umayyad caliphate.Join me on Patreon to support the show and get your questions answered on the podcast!https://www.patreon.com/historyofportugalJoin us on social media!Facebook: https://www.facebook.com/groups/historyofportugalTwitter: https://twitter.com/historyportugalIf you have any questions or comments, you can reach me at historyofportugalpod@gmail.comCredits:Flag Image by Miguel Á. Padriñán from PixabayMusic:Rhythm of War by Zakhar ValahaHope of the Future by Muza ProductionEarthshine by DSTechnicianMuslim Festival by Ramol MusicDefenders of the Truth byZakhar Valaha Hosted on Acast. See acast.com/privacy for more information.

War A to Z▪️Abbasid Revolution▪️Date- 747 A.D. - 750 A.D.Location - Khorasan province IranParticipants - Umayyads vs AbbasidsKey Players - Caliph Marwan, Governor Nasir Ibn Sayyar, Muhammad Ali, Abu MuslimKey Battles - Merv, Nahavand, Isfahan, Mosul▪️The Issue - The powerful Umayyad Caliphate, the second of the original four in early Islamic history, had a rocky relationship with its many subjects. The Umayyads were an Arab dynasty but could prove no direct relationship or bloodline to the Prophet's family, and they had a willingness to tax all subjects at very high rates, Arab and non-Arab alike. Because they treated Arabs better than anyone, and should no preference for non-Arab muslims, the Umayyad's had few friends in their lands. Some of the more discriminatory policies led to unrest and two leaders started to form an opposition party; Muhammad Ibn Ali, who could boast a blood tie to the Prophet and Abu Muslim, an Iranian leader that gave voice to the over taxed non-Arab and non-muslims. Wearing black and touting a black flag, mirroring the Prophets own battle flag, the Abbasids began their revolution in 745.▪️The Result - The ensuing five years saw dozens of battles, from Merv to Nahavand, Isfahan to Mosul. The Abbasid forces crippled the Umayyad power structure and forced the governor of Khorasan to flee from city to city until at last he died in 748 A.D. The ignominious death of Governor Sayyar was to be repeated by the Caliph himself. As Abu Muslim's forces marched on Harrran, Caliph Marwan ran for safety making it all the way to Egypt. Unfortunately for him, Marwan didn't live long in the land of the pharaohs, he was murdered in 750 A.D. The resulting power vacuum caused by the Umayyad collapse allowed Abu Muslim to roll up Syria, Iraq, and Iran into the Abbasid Empire. A legitimate Islamic government was installed and tax laws and revenues regulated by the ruling Muslim dynasty. Abu al-Abbas was chosen as their first caliph and he ruled from the new capital of the Islamic world - Baghdad.▪️Rate/Review/Subscribe▪️Source - MacGill's Military History

Last episode, we talked about the rise of Islam, and how it swept over the Middle East, Central Asia, and across North Africa. And I mentioned that the Islamic Caliphate, which was controlled by the Umayyad dynasty at that time, conquered Spain, and pushed their way up into France. In 732, however, in France, the Caliphate ran into a Frankish king with one of the greatest nicknames of all time: Charles the Hammer.

In this episode we explore the contents of a remarkable medieval library: the Ashrafiya of Damascus. What makes the Ashrafiya important isn't so much its fame in its own time, but the survival of an extraordinary document: the oldest Arabic library catalogue ever discovered. Using this as our guide, we take a tour of the library, from its location between the eighth century Umayyad mosque and the mausoleum of Saladin's nephew to the bookshelves placed opposite the windows to avoid the risk of burning lamps. Although the Ashrafiya was far from the largest medieval Arabic library when the catalogue was written in the 1270s, it still held over 2000 books – a number that even the University of Cambridge wouldn't reach for another century. Still more significant is the sheer variety of subjects it covered, helping us reconstruct the larger intellectual context in which Muslim religious ideas took shape. Nile Green talks to Konrad Hirschler, the author of Medieval Damascus: Plurality and Diversity in an Arabic Library (Edinburgh University Press, 2016), which was awarded the biennial Best Book prize by the Middle East Medievalists society. It is available open-access here: https://www.academia.edu/13464354/Medieval_Damascus_Plurality_and_Diversity_in_an_Arabic_Library_-_The_Ashrafiya_Library_Catalogue

In this first part of a new series, we talk about the earliest centuries of Islamic civilization - Rashidun, Umayyad, Abbasid caliphates - and the different forms of music that flourished at this time.Sources/Suggested Reading:al-Faruqi, Louis Ibsen (1985). "Music, Musicians and Muslim Law". Asian Music, Vol. 17, No. 17, p. 3-36.Avery, Kenneth S. (2004). "A Psychology of Early Sufi Sama': Listening and altered states". Routledge.Davila, Carl (2009). "Fixing a Misbegotten Biography: Ziryab in the Mediterranean World". Al-Masaq, Vol. 21, No. 2, August 2009.Jenkins, Jean & Paul Rovsing Olsen (1976). "Music and Musical Instruments in the World of Islam". World of Islam Festival Publishing Company Ltd.Shiloah, Amnon (1995). "Music in the World of Islam: a Socio-cultural study". Scolar Press.Shiloah, Amnon (1997). "Music and Religion in Islam". Acta Musicologica, Vol. 69.The Brethren of Purity. "On Music: An Arabic Critical Edition and Translation of Epistle 5". Edited and Translated by Owen Wright. Oxford University Press.Wright, Owen (1978). "The Modal System Of Arab and Persian Music a.d. 1250-1300". Oxford University Press. Our GDPR privacy policy was updated on August 8, 2022. Visit acast.com/privacy for more information.

A Late Byzantine/Early Islamic shipwreck off the coast of Israel has us donning our Speedos once again. Wasn't this tramp steamer aware of the momentous political and social changes taking place on land? Who cares when you've got walnuts and broken glass to deliver!

Much of what people associate with the idea of a medieval Arab caliphate is rooted in the reign of our upcoming caliph. The foundation he laid for his dynasty is so solid that it makes the Umayyad era seem like little more than a formalized extension of the early Arab raids against their neighboring empires. It will take us a while to get through his reign, and before we start with that, we'll take this episode to better orient ourselves within the world he is about to reshape.

732 - The Frankish expansion was impressive but the Umayyad expansion was intercontinental and seemingly unstoppable. It would fall on the shoulders of a man called Charles Martel to unlock the solution to the insatiable desires of the Muslims.

On this episode we cover the fall of the Umayyad dynasty in Syria, along with the secession of Al-Andalus from the rest of the caliphate. We also catch up on the events and expansion of the Kingdom of the Asturias. Join me on Patreon to support the show and get your questions answered on the podcast!:https://www.patreon.com/historyofportugalJoin us on social media!Facebook: https://www.facebook.com/groups/historyofportugalInstagram: https://www.instagram.com/historyofportugalpod/ If you have any questions or comments, you can reach me at historyofportugalpod@gmail.comFlag Image by Miguel Á. Padriñán from Pixabay Our GDPR privacy policy was updated on August 8, 2022. Visit acast.com/privacy for more information.

The Abbasid path to power required stealth, deceit, and most of all patience. The Hashemite family managed to unseat the Umayyads through cultivating a secret movement that benefitted from all the social tensions which plagued the umma. They drew on Hashemite support by calling for the rights of the prophet's clan, they championed the southern or Yemeni side of the tribal feud, and they were deeply anti-Umayyad. Their success would have been unlikely in Hisham's age, but times had changed in the few years since then.

While the Umayyads fought among themselves in distant Syria, dangerous developments were underway in Khurasan. The umma's divisions in the Eastern province were deep enough to give the coming revolution its first foothold in the caliphate. Its final Umayyad governor, Nasr ibn Sayyar, bore witness to the entire transformational era in the region, and he did an admirable job holding things together until his final breath.

Yazid III's successful coup against Walid II blew up the tribal feud. Syrian unity had long undergirded Umayyad power in Syria and from there, the entire caliphate; it had now been torn asunder in bloody warfare. Even when the clan finally had someone strong enough to make a play at stabilizing the situation, the caliphate was far too weak, a mere shadow of its former self, its armies comprised entirely of men animated by tribal loyalties.

It took Hisham two decades to undo the damage his half-brothers had wrought upon the umma with their careless administration. It took his successor Walid ibn il Yazid less than two years to wreck things beyond repair. While it was almost entirely his fault that things fell apart for his clan, he's not the one who opened pandora's box, that was his cousin. Umayyad chaos quickly ensued.

In this episode, we will discover a new entity that grew in synchronicity with early-modern Morocco: Andalusia. Understanding the social and cultural makeup of Andalusia in its first 3 centuries of existence, when it was ruled by the caliphal Umayyad dynasty, is essential before we embark on the rise of the Moroccan Empires. So let's delve in this paradise lost.

In the nine years between al Walid's death in 715 and Hisham's ascension in 724 the umma went through three caliphs, each with a radically different vision for its future. This swinging between political projects greatly undermined any stability Umayyad power was founded upon, an important development which is unfortunately difficult to trace in our sources. A quick look at some of the unspoken changes will reveal the unenviable work ahead that lay ahead of our latest caliph.

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.

If Walid's reign was the zenith of Umayyad power, then his succession marked an inflection point through which we begin to see some cracks which may have been there all along. Leaving his governor of Iraq and the East unchecked led to great discontent, and different rifts within the umma positioned themselves on either side of the growing divides. Before too long, these differences became a formidable problem for the state.

This week, the show that purports to look “at history through the eyes of the Kings and Queens of France” is going to be just a little bit blind, because with the death of Theuderic IV… we have no King. We have no Queen. And we have no heir apparent. In the nearly 300 years this show has covered to date, we've had plenty of problems with too many people wanting to be king; we've seen civil wars, usurpations, murdered relatives, executions, and God knows what else. What we absolutely have not had to deal with is no one stepping up to the position. But that's exactly what Charles Martel did when Theuderic died in 737; by not taking the crown, he put himself in a position where he was unquestionably the most powerful man in Francia - the position that should arguably belong to the King - but by not taking the scepter, orb and crown, he avoided all of the shenanigans that come with the position. So, for the rest of this episode, we're going to look at just what Charles accomplished after he stopped the Umayyad advance in 732, and then we're going to consider the logic and efficacy of Charles' decision of omission; was he crazy to avoid this honor, or was he smart to avoid it like the plague? Was Charles a Middle Ages Cincinnatus, a medieval George Washington turning away the trappings of power - or was he simply taking on all of the power Francia had to offer, with none of the risks? * * * Links to social media and the website: Site: https://www.thugsandmiracles.com/ Email: thugsandmiracles@gmail.com Twitter: @thugsandmiracle (with no “s” on the end) Facebook: @ThugsAndMiracles Instagram: @ThugsAndMiracles YouTube: Thugs and Miracles Listenable: History of the Merovingians, 451-613

This week we're getting ready for the big event, the royal rumble, the epic battle for the ages that would, one way or another, seal the fate of Europe as either a Christian or Muslim land… Okay, okay, I'm getting a little carried away with the UFC/WWE fight build-up, but given the way that some commentators talk about the Battle of Poitiers/Tours, well, it's easy to get spun up. And this hype gets a touch of official recognition: if you remember back to the first episode of this podcast, we discussed the Gallery of Battles in Versailles and all of the paintings in that hall that depict the military glories of France up until the Age of Napoleon. Well, the painting of the Battle of Poitiers is, on the historical timeline, the second painting that we will be getting to, the first having been Clovis and his outstretched arm at the Battle of Tolbiac (also known as this show's cover art!). This means that out of all of the other battles we have discussed up until this point, a period covering about 240 years since Tolbiac, this is the first battle that is deemed important enough to have made it to the Gallerie. Here's the craziest thing about this battle, IMO, and we'll be discussing it quite a bit in today's build-up episode to Poitiers: there's an argument to be made that the savior of Francia was not Charles Martel, but Odo of Aquitaine! Odo had already defeated the Umayyads once, in 721, when they marched on Toulouse. He landed a crippling blow, killing and wounded thousands of Umayyad fighters and killing their commander at that time. Later, in 732, it was Odo who faced the reconstituted Umayyad forces at Bordeaux, and it was Odo who called in Charles Martel for back-up. Odo even made one of the key flanking maneuvers in the actual 732 battle (more on that next week!). With all of this said, Charles wouldn't have had time to build his armies if Odo hadn't given him the space to do so. Charles may not have known the Umayyads were headed his way if not warned by Odo, and they may have had much larger numbers and a better base of operations if Odo hadn't beat them in 721. But does anyone recall Odo today? Not many. Let's fix that! * * * Final note for the day: I wanted to take a quick moment to let you know about another project we're working on here at T+M. In a few weeks, in the mid to late part of July, Amazon plans to roll out a new feature for Kindle called Vella. Vella is a platform for serialized fiction, stories told episode by episode, and we've decided to publish one of the projects we're working on to this new platform, to be one of the first published when it goes live. What's cool about this is that we've been working on a story based around Fredegunda and Brunhilda pretty much since we first talked about them here on this podcast. Their story is dark, thrilling, and audacious, and is absolutely perfect to be broken out in more scope and detail. And Vella seems the perfect place to do this, as telling serialized stories over time is kinda what we've been doing for the better part of the past two years!  With all of that said, be on the lookout for Kindle Vella, and when it goes live, look for our story on there. The title is Queens of Blood, and we'll be sure to let you know if there and any changes and the Vella launch date here and on the socials. Anyway, if you've ever wanted to help the show and you've already rated us and left a review, well, here's another way! We hope you'll check it out and enjoy! * * * Links to social media and the website: History of Spain Podcast: Apple Podcasts Site: https://www.thugsandmiracles.com/ Email: thugsandmiracles@gmail.com Twitter: @thugsandmiracle (with no “s” on the end) Facebook: @ThugsAndMiracles Instagram: @ThugsAndMiracles YouTube: Thugs and Miracles Patreon: Who We Support Listenable: History of the Merovingians, 451-613

In which Matt tells the story of Abd al-Rahman, the Umayyad leader whose epic battle for vengeance and a return to power helped establish the Arab dynasty in the Iberian peninsula, Phil defends the post office, and we consider how researching for a podcast makes us have questionable search histories. You can support or become a member of History's B-Side here: https://historysbside.com/support

The umma spiraled further into disorder and civil war after the sudden death of the caliph and the subsequent collapse of Umayyad authority. Ibn il Zubayr's candidacy was transformed from an unlikely proposition to a victory by default as he became the last man standing. Despite being the only Qurayshi vying for leadership, the umma was too fractured to coalesce behind one man yet, and the fires of disunity had yet to burn out.

This is episode 45 called Umayyad interventions and in this episode you will learn: SHOW NOTES - A brief overview of the history of Catalonia of the 950s and 960s - Muslim expeditions against the Kingdom of León during the reign of Ordoño III - The Umayyad interventions in North Africa and Umayyad-Fatimid conflict in the 950s - Civil war during the reign of Ordoño III of León and its aftermath - The coup d'état against Sancho the Fat - The trip of Toda of Pamplona and Sancho the Fat to Córdoba to ask for the help of Abd al-Rahman III - The Umayyad-Christian coalition to depose Ordoño IV of León - The legacy of Abd al-Rahman III - The humiliating audience of Ordoño IV with al-Hakam II of Córdoba - The failed Christian anti-Cordoban coalition and the succession of Sancho the Fat - A reflection about why the fact that Christian rulers declared themselves vassals of the Caliphate of Córdoba is often forgotten

This is episode 44 called Slavery and Jews of al-Andalus and in this episode you will learn: SHOW NOTES - Introduction to slavery in the Islamic world and al-Andalus - What's the difference between a captive and a slave - Captivity for women and the social problem that captivity supposed - Which were the occupations and jobs performed by slaves in al-Andalus - Captivity and slavery in the context of the campaigns of Almanzor - What determined the price of a slave and how were auctions and transactions done - Jews under early Umayyad rule and the case of Eleazar of Zaragoza - Why Jews in al-Andalus were Arabized but not Islamized - A brief biography of the great foreign minister and physician Hasdai ibn Shaprut - Jews under the Taifa kingdoms, the case of Samuel HaNagrid, and the Golden Age of Jewish culture - The end of the Jewish golden age in al-Andalus, with the 1066 Granada Massacre and the arrival of the Almoravids - The expulsion and forced conversions of Christians and Jews under the Almohads - Why Jews were sometimes tolerated and sometimes suffered repression, understanding the political and economic logic behind it - A reflection on the lives of captives and enslaved people

This is episode 42 called Battle of Simancas and in this episode you will learn: SHOW NOTES - Who Ramiro II of León was - The pompous parade of departure of the campaign of Osma of 934 - The first revolt of Muhammad ibn Hashim of the Banu Tujib clan and the tactical declaration of the Kingdom of Pamplona as vassal of the Caliphate - The campaign of Osma itself - The rebellion of Muhammad ibn Hashim, the offensives of the Christians, and the submission of Zaragoza - The treaty of submission of Zaragoza and its implications - The preparation of the campaign of the Omnipotence - The Battle of Simancas-Alhándega and why the Caliphal forces were defeated - Public execution of the traitors of Simancas at Medina Azahara and the Umayyad social contract - The long-lasting consequences of the Battle of Simancas - The immediate aftermath of the battle

This is episode 39 called Towards the Caliphate of Córdoba and in this episode you will learn: SHOW NOTES - The victorious Cordoban campaign of Muez as a punitive expedition against León and Pamplona - The Pamplonese conquest of La Rioja in 923, including Nájera, along the incorporation of the County of Aragon - The destructive punitive campaign of 924 against Pamplona (and to extend Umayyad authority in al-Andalus) and how Sancho Garcés I of Pamplona minimized the potential damage - Why Abd al-Rahman III's campaigns against the Christian north didn't involve conquests and colonizations - The death of Ordoño II and the brief succession of Fruela II, followed by a succession crisis and civil war in the Kingdom of León - The death of Sancho Garcés I of Pamplona, first ruler of the Jimena dynasty, and his successor and six-year-old son García Sánchez - The brutal Umayyad campaigns against the Hafsunids and the fall of Bobastro, representing the near end of the fitna of the Emirate of Córdoba - The external and domestic reasons that explain the proclamation of the Caliphate of Córdoba in 929 - The surrender of Mérida, Badajoz and Toledo, leaving only Zaragoza as the last city that had yet to really submit to Abd al-Rahman III's authority - The Umayyad-Fatimid rivalry and the Umayyad intervention in North Africa between the 920s and the 950s - The abdication of Alfonso IV of León, followed by a civil war between Ramiro II of León and other members of the royal dynasty - A reflection on the nature of the proclamation of the Caliphate of Córdoba

From the Umayyad invasion of Tours in 732 through the ISIS bombing of Paris just a few years ago, the West has faced a lot of violence from the Religion of Peace. We're joined today by Brigitte Gabriel, author of “They Must Be Stopped: Why We Must Defeat Radical Islam and How We Can Do It.” She discuss her firsthand account growing up in the midst of the Lebanese Civil War and the devastation that religious ideology has wrought on her own life and those of her family and friends. Then, the Mailbag! Learn more about your ad choices. Visit podcastchoices.com/adchoices