1.
Ottoman Empire
After 1354, the Ottomans crossed into Europe, and with the conquest of the Balkans the Ottoman Beylik was transformed into a transcontinental empire. The Ottomans ended the Byzantine Empire with the 1453 conquest of Constantinople by Mehmed the Conqueror, at the beginning of the 17th century the empire contained 32 provinces and numerous vassal states. Some of these were absorbed into the Ottoman Empire, while others were granted various types of autonomy during the course of centuries. With Constantinople as its capital and control of lands around the Mediterranean basin, while the empire was once thought to have entered a period of decline following the death of Suleiman the Magnificent, this view is no longer supported by the majority of academic historians. The empire continued to maintain a flexible and strong economy, however, during a long period of peace from 1740 to 1768, the Ottoman military system fell behind that of their European rivals, the Habsburg and Russian Empires. While the Empire was able to hold its own during the conflict, it was struggling with internal dissent.
Starting before World War I, but growing increasingly common and violent during it, major atrocities were committed by the Ottoman government against the Armenians and Pontic Greeks. The word Ottoman is an anglicisation of the name of Osman I. Osmans name in turn was the Turkish form of the Arabic name ʿUthmān, in Ottoman Turkish, the empire was referred to as Devlet-i ʿAlīye-yi ʿOsmānīye, or alternatively ʿOsmānlı Devleti. In Modern Turkish, it is known as Osmanlı İmparatorluğu or Osmanlı Devleti, the Turkish word for Ottoman originally referred to the tribal followers of Osman in the fourteenth century, and subsequently came to be used to refer to the empires military-administrative elite. In contrast, the term Turk was used to refer to the Anatolian peasant and tribal population, the term Rūmī was used to refer to Turkish-speakers by the other Muslim peoples of the empire and beyond. In Western Europe, the two names Ottoman Empire and Turkey were often used interchangeably, with Turkey being increasingly favored both in formal and informal situations and this dichotomy was officially ended in 1920–23, when the newly established Ankara-based Turkish government chose Turkey as the sole official name.
Most scholarly historians avoid the terms Turkey and Turkish when referring to the Ottomans, as the power of the Seljuk Sultanate of Rum declined in the 13th century, Anatolia was divided into a patchwork of independent Turkish principalities known as the Anatolian Beyliks. One of these beyliks, in the region of Bithynia on the frontier of the Byzantine Empire, was led by the Turkish tribal leader Osman, osmans early followers consisted both of Turkish tribal groups and Byzantine renegades, many but not all converts to Islam. Osman extended the control of his principality by conquering Byzantine towns along the Sakarya River and it is not well understood how the early Ottomans came to dominate their neighbours, due to the scarcity of the sources which survive from this period. One school of thought which was popular during the twentieth century argued that the Ottomans achieved success by rallying religious warriors to fight for them in the name of Islam, in the century after the death of Osman I, Ottoman rule began to extend over Anatolia and the Balkans.
Osmans son, captured the northwestern Anatolian city of Bursa in 1326 and this conquest meant the loss of Byzantine control over northwestern Anatolia. The important city of Thessaloniki was captured from the Venetians in 1387, the Ottoman victory at Kosovo in 1389 effectively marked the end of Serbian power in the region, paving the way for Ottoman expansion into Europe
2.
Lublin
Lublin is the ninth largest city in Poland and the second largest city of Lesser Poland. It is the capital and the center of Lublin Voivodeship with a population of 349,103, Lublin is the largest Polish city east of the Vistula River, and is located approximately 170 kilometres to the southeast of Warsaw by road. One of the events that contributed to the citys development was the Polish-Lithuanian Union of Krewo in 1385. In 1474, which was part of the Sandomierz region. Lublin witnessed the early stages of Reformation in the 16th century, a Calvinist congregation was founded and certain groups of radical Arians appeared in the city, making it an important national centre of Arianism. Until the partitions at the end of the 18th century, Lublin was a city of the Crown Kingdom of Poland. Its delegates and nobles had the right to participate in the Royal Election, although Lublin was not spared from severe destruction during World War II, its picturesque and historical Old Town has been preserved.
The district is one of Polands official national Historic Monuments, as designated May 16,2007, the city is viewed as an attractive location for foreign investment and the analytical Financial Times Group has found Lublin to be one of the best cities for business in Poland. The Foreign direct investment ranking placed Lublin second among larger Polish cities in the Cost-effectiveness category, Lublin is noted for its green spaces and a high standard of living. Archaeological finds indicate a presence of cultures in the area. A complex of settlements started to develop on the site of Lublin and in its environs in the 6th-7th centuries. Remains of settlements dating back to the 6th century were discovered in the center of todays Lublin on Czwartek Hill, the next period of the early Middle Ages was marked by intensification of habitation, particularly in the areas along river valleys. The settlements at the time were centered around the stronghold on Old Town Hill, when the tribal stronghold was destroyed in the 10th century, the center shifted to the north-east, to a new stronghold above Czechówka valley, and after the mid-12th century to Castle Hill.
At least two churches are presumed to have existed in Lublin in the medieval period. One of them was most probably erected on Czwartek Hill during the rule of Casimir the Restorer in the 11th century. The castle became the seat of a Castellan, first mentioned in sources from 1224. The oldest historical document mentioning Lublin dates from 1198, so the name must have come into use some time earlier. The location of Lublin at the borders of the Polish lands gave it military significance
3.
Levant
The Levant is an approximate historical geographical term referring to a large area in the Eastern Mediterranean. The term Levant entered English in the late 15th century from French and it derives from the Italian Levante, meaning rising, implying the rising of the sun in the east. As such, it is equivalent to the Arabic term Mashriq. Eventually the term was restricted to the Muslim countries of Syria-Palestine, in 1581, England set up the Levant Company to monopolize commerce with the Ottoman Empire. The name Levant States was used to refer to the French mandate over Syria and this is probably the reason why the term Levant has come to be used synonymously with Syria-Palestine. Some scholars misunderstood the term thinking that it derives from the name of Lebanon, today the term is typically used in conjunction with prehistoric or ancient historical references. It does not include Anatolia, the Caucasus Mountains, or any part of the Arabian Peninsula proper, the Sinai Peninsula is sometimes included.
The Levant has been described as the crossroads of western Asia, the eastern Mediterranean, and northeast Africa, the populations of the Levant share not only the geographic position, but cuisine, some customs, and a very long history. They are often referred to as Levantines, the term Levant, which appeared in English in 1497, originally meant the East in general or Mediterranean lands east of Italy. It is borrowed from the French levant rising, referring to the rising of the sun in the east, the phrase is ultimately from the Latin word levare, meaning lift, raise. Similar etymologies are found in Greek Ἀνατολή, in Germanic Morgenland, in Italian, in Hungarian Kelet, in Spanish and Catalan Levante and Llevant, most notably and its Latin source oriens meaning east, is literally rising, deriving from Latin orior rise. The notion of the Levant has undergone a process of historical evolution in usage, meaning. While the term Levantine originally referred to the European residents of the eastern Mediterranean region, it came to refer to regional native.
The English Levant Company was founded in 1581 to trade with the Ottoman Empire, at this time, the Far East was known as the Upper Levant. In early 19th-century travel writing, the term sometimes incorporated certain Mediterranean provinces of the Ottoman empire, in 19th-century archaeology, it referred to overlapping cultures in this region during and after prehistoric times, intending to reference the place instead of any one culture. The French mandate of Syria and Lebanon was called the Levant states, Levant is the term typically used by archaeologists and historians with reference to the history of the region. Scholars have adopted the term Levant to identify the region due to it being a wider, yet relevant, archaeologists seeking a neutral orientation that is neither biblical nor national have used terms such as Levantine archaeology and archaeology of the Southern Levant. Two academic journals were launched, Journal of Levantine Studies, published by the Van Leer Jerusalem Institute and The Levantine Review
4.
Egypt
Egypt, officially the Arab Republic of Egypt, is a transcontinental country spanning the northeast corner of Africa and southwest corner of Asia by a land bridge formed by the Sinai Peninsula. Egypt is a Mediterranean country bordered by the Gaza Strip and Israel to the northeast, the Gulf of Aqaba to the east, the Red Sea to the east and south, Sudan to the south, and Libya to the west. Across the Gulf of Aqaba lies Jordan, and across from the Sinai Peninsula lies Saudi Arabia, although Jordan and it is the worlds only contiguous Afrasian nation. Egypt has among the longest histories of any country, emerging as one of the worlds first nation states in the tenth millennium BC. Considered a cradle of civilisation, Ancient Egypt experienced some of the earliest developments of writing, urbanisation, organised religion and central government. One of the earliest centres of Christianity, Egypt was Islamised in the century and remains a predominantly Muslim country. With over 92 million inhabitants, Egypt is the most populous country in North Africa and the Arab world, the third-most populous in Africa, and the fifteenth-most populous in the world.
The great majority of its people live near the banks of the Nile River, an area of about 40,000 square kilometres, the large regions of the Sahara desert, which constitute most of Egypts territory, are sparsely inhabited. About half of Egypts residents live in areas, with most spread across the densely populated centres of greater Cairo, Alexandria. Modern Egypt is considered to be a regional and middle power, with significant cultural and military influence in North Africa, the Middle East and the Muslim world. Egypts economy is one of the largest and most diversified in the Middle East, Egypt is a member of the United Nations, Non-Aligned Movement, Arab League, African Union, and Organisation of Islamic Cooperation. Miṣr is the Classical Quranic Arabic and modern name of Egypt. The name is of Semitic origin, directly cognate with other Semitic words for Egypt such as the Hebrew מִצְרַיִם, the oldest attestation of this name for Egypt is the Akkadian
5.
Umayyad Caliphate
The Umayyad Caliphate, spelled Omayyad, was the second of the four major caliphates established after the death of Muhammad. This caliphate was centred on the Umayyad dynasty, hailing from Mecca, Syria remained the Umayyads main power base thereafter, and Damascus was their capital. The Umayyads continued the Muslim conquests, incorporating the Caucasus, Sindh, the Maghreb and the Iberian Peninsula into the Muslim world. At its greatest extent, the Umayyad Caliphate covered 11,100,000 km2 and 62 million people, the Umayyad Caliphate was secular by nature. At the time, the Umayyad taxation and administrative practice were perceived as unjust by some Muslims, Muhammad had stated explicitly during his lifetime that Abrahamic religious groups, should be allowed to practice their own religion, provided that they paid the jizya taxation. The welfare state of both the Muslim and the poor started by Umar ibn al Khattab had continued, financed by the zakat tax levied only on Muslims. Muawiyas wife Maysum was a Christian, the relations between the Muslims and the Christians in the state were stable in this time.
Prominent positions were held by Christians, some of whom belonged to families that had served in Byzantine governments, the employment of Christians was part of a broader policy of religious assimilation that was necessitated by the presence of large Christian populations in the conquered provinces, as in Syria. This policy boosted Muawiyas popularity and solidified Syria as his power base, the rivalries between the Arab tribes had caused unrest in the provinces outside Syria, most notably in the Second Muslim Civil War of AD 680–692 and the Berber Revolt of 740–743. During the Second Civil War, leadership of the Umayyad clan shifted from the Sufyanid branch of the family to the Marwanid branch. A branch of the family fled across North Africa to Al-Andalus, where they established the Caliphate of Córdoba, according to tradition, the Umayyad family and Muhammad both descended from a common ancestor, Abd Manaf ibn Qusai, and they originally came from the city of Mecca. Muhammad descended from Abd Manāf via his son Hashim, while the Umayyads descended from Abd Manaf via a different son, Abd-Shams, the two families are therefore considered to be different clans of the same tribe.
However Muslim Shia historians suspect that Umayya was a son of Abd Shams so he was not a blood relative of Abd Manaf ibn Qusai. Umayya was discarded from the noble family, Sunni historians disagree with this and view Shia claims as nothing more than outright polemics due to their hostility to the Umayyad family in general. While the Umayyads and the Hashimites may have had bitterness between the two clans before Muhammad, the rivalry turned into a case of tribal animosity after the Battle of Badr. The battle saw three top leaders of the Umayyad clan killed by Hashimites in a three-on-three melee and this fueled the opposition of Abu Sufyan ibn Harb, the grandson of Umayya, to Muhammad and to Islam. Abu Sufyan sought to exterminate the adherents of the new religion by waging another battle with Muslims based in Medina only a year after the Battle of Badr and he did this to avenge the defeat at Badr. The Battle of Uhud is generally believed by scholars to be the first defeat for the Muslims, as they had incurred greater losses than the Meccans
6.
Spain
By population, Spain is the sixth largest in Europe and the fifth in the European Union. Spains capital and largest city is Madrid, other urban areas include Barcelona, Seville, Bilbao. Modern humans first arrived in the Iberian Peninsula around 35,000 years ago, in the Middle Ages, the area was conquered by Germanic tribes and by the Moors. Spain is a democracy organised in the form of a government under a constitutional monarchy. It is a power and a major developed country with the worlds fourteenth largest economy by nominal GDP. Jesús Luis Cunchillos argues that the root of the span is the Phoenician word spy. Therefore, i-spn-ya would mean the land where metals are forged, two 15th-century Spanish Jewish scholars, Don Isaac Abravanel and Solomon ibn Verga, gave an explanation now considered folkloric. Both men wrote in two different published works that the first Jews to reach Spain were brought by ship by Phiros who was confederate with the king of Babylon when he laid siege to Jerusalem.
This man was a Grecian by birth, but who had given a kingdom in Spain. He became related by marriage to Espan, the nephew of king Heracles, Heracles renounced his throne in preference for his native Greece, leaving his kingdom to his nephew, from whom the country of España took its name. Based upon their testimonies, this eponym would have already been in use in Spain by c.350 BCE, Iberia enters written records as a land populated largely by the Iberians and Celts. Early on its coastal areas were settled by Phoenicians who founded Western Europe´s most ancient cities Cadiz, Phoenician influence expanded as much of the Peninsula was eventually incorporated into the Carthaginian Empire, becoming a major theater of the Punic Wars against the expanding Roman Empire. After an arduous conquest, the peninsula came fully under Roman Rule, during the early Middle Ages it came under Germanic rule but later, much of it was conquered by Moorish invaders from North Africa. In a process took centuries, the small Christian kingdoms in the north gradually regained control of the peninsula.
The last Moorish kingdom fell in the same year Columbus reached the Americas, a global empire began which saw Spain become the strongest kingdom in Europe, the leading world power for a century and a half, and the largest overseas empire for three centuries. Continued wars and other problems led to a diminished status. The Napoleonic invasions of Spain led to chaos, triggering independence movements that tore apart most of the empire, eventually democracy was peacefully restored in the form of a parliamentary constitutional monarchy. Spain joined the European Union, experiencing a renaissance and steady economic growth
7.
Ketubah
A ketubah is a special type of Jewish prenuptial agreement. It is considered a part of a traditional Jewish marriage. In modern practice, the ketubah has no agreed monetary value, the rabbis in ancient times insisted on the marriage couple entering into the ketubah as a protection for the wife. It acted as a replacement of the biblical mohar – the price paid by the groom to the bride, or her parents, for the marriage. The ketubah became a mechanism whereby the amount due to the wife came to be paid in the event of the cessation of marriage, either by the death of the husband or divorce. It may be noted that the biblical mohar created a social problem. So, to enable these young men to marry, the rabbis, in effect, delayed the time that the amount would be payable, the mechanism adopted was to provide for the mohar to be a part of the ketubah. It may be noted both the mohar and the ketubah amounts served the same purpose, the protection for the wife should her support cease. The only difference between the two systems was the timing of the payment, a modern secular equivalent would be the entitlement to alimony in the event of divorce.
Another function performed by the amount was to provide a disincentive for the husband contemplating divorcing his wife. Over two hundred ketubot were discovered, among other manuscripts, in the Cairo Geniza and they date between the 6th and 19th centuries and, whilst many consist of plain text, there are examples that utilise decorative devices such as micrography and illumination to elaborate them. The content of the ketubah is in essence a contract that formalizes the various requirements by Halakha of a Jewish husband vis à vis his wife. Thus the content of the ketubah essentially dictates security and protection for the woman, the Talmud Yerushalmi opines that the Bat-Kohen who marries a non-Kohen receives that standard two hundred Zuz amount, as a penalty for not marrying within the greater family of Kohanim. Based on the research of A, the ketubah is a significant popular form of Jewish ceremonial art. Ketubot have been made in a range of designs, usually following the tastes and styles of the era.
Many couples follow the Jewish tradition of hiddur mitzvah which calls for ceremonial such as the ketubah to be made as beautiful as possible. Traditional ketubot are not written in the Hebrew language, but in Aramaic and this was done in order to make sure the bride and groom understood the contract that was being signed. Many contemporary ketubot have translations into English or other languages or an accompanying vernacular text
8.
Modern gold dinar
The modern Islamic gold dinar is a currency that aims to revive the historical gold dinar which was a leading coin of early Islam. They consist of minted coins and silver coins. According to Islamic law, the Islamic dinar is a coin of gold weighing 72 grains of average barley. Modern determinations of weight range from 4.44 grams to 4.5 grams of gold, with the silver Dir-ham being created to the ratio of 7,10. Umar Ibn al-Khattab established the known standard relationship between them based on their weights,7 dinars must be equivalent to 10 dirhams. Per the historical law stated above, one dinar is 4.44 grams of pure gold, a smaller denomination, weighs one sixth as much. The value of coin is according to their weight and the market value of the two metals. The coins may be minted at fraction or multiples of their weights, the currency was introduced in Indonesia in the year 2000 by the Islamic Mint Nusantara. In 2011, IMN began the Mithqal correction by minting the dinar at 4.44 grams at a fineness of 999.9 ‰, in 2002, the prime minister of Malaysia proposed a gold dinar standard for use in the Islamic world.
Kelantan was the first state in the country to introduce the dinar in 2006, in 2010, it issued new coins, including the dirham, minted in the United Arab Emirates by the World Islamic Mint. On 25 August 2013 Kelantanese government collected and distributed zakat from people in Kelantanese dinars, the state of Perak followed suit, minting its own dinar and dirham, which was launched in 2011. The gold dinar is weighted at 4.25 grams and is made of 21 karat gold, trinidadian scholar Imran Nazar Hosein has been promoting the revival of Dinar usage, but has linked its use to Islamic eschatology. Most of the coins are issued privately and are not legal tender, in Malaysia, the state government of Kelantan allows their use in transactions while it is illegal according to federal law. Common uses of the gold dinar include, Buying merchandise from outlets, holding accounts, and making and receiving payments as with any other medium of exchange. Saving, as is done with any form of gold, paying zakat and mahr as established within Islamic Law
9.
Al-Andalus
Al-Andalus, known as Muslim Spain or Islamic Iberia, was a medieval Muslim territory and cultural domain occupying at its peak most of what are today Spain and Portugal. At its greatest geographical extent in the century, southern France—Septimania—was briefly under its control. Rule under these kingdoms led to a rise in cultural exchange, a number of achievements that advanced Islamic and Western science came from al-Andalus including major advances in trigonometry, surgery and other fields. Al-Andalus became an educational center for Europe and the lands around the Mediterranean Sea as well as a conduit for culture. For much of its history, al-Andalus existed in conflict with Christian kingdoms to the north, after the fall of the Umayyad caliphate, al-Andalus was fragmented into a number of minor states and principalities. Attacks from the Christians intensified, led by the Castilians under Alfonso VI, the Almoravid empire intervened and repelled the Christian attacks on the region, deposing the weak Andalusi Muslim princes and included al-Andalus under direct Berber rule.
In the next century and a half, al-Andalus became a province of the Berber Muslim empires of the Almoravids and Almohads, the Christian kingdoms in the north of the Iberian Peninsula overpowered the Muslim states to the south. In 1085, Alfonso VI captured Toledo, starting a gradual decline of Muslim power, with the fall of Córdoba in 1236, most of the south quickly fell under Christian rule and the Emirate of Granada became a tributary state of the Kingdom of Castile two years later. In 1249, the Portuguese Reconquista culminated with the conquest of the Algarve by Afonso III, finally, on January 2,1492, Emir Muhammad XII surrendered the Emirate of Granada to Queen Isabella I of Castile, completing the Christian Reconquista of the peninsula. The toponym al-Andalus is first attested to by inscriptions on coins minted by the new Muslim government in Iberia, the etymology of the name has traditionally been derived from the name of the Vandals. A number of proposals since the 1980s have contested this, Vallvé proposed a corruption of the name Atlantis, halm derives the name from a Gothic term *landahlauts.
Bossong suggests derivation from a pre-Roman substrate and they crossed the Pyrenees and occupied Visigothic Septimania in southern France. Most of the Iberian peninsula became part of the expanding Umayyad Empire and it was organized as a province subordinate to Ifriqiya, so, for the first few decades, the governors of al-Andalus were appointed by the emir of Kairouan, rather than the Caliph in Damascus. Visigothic lords who agreed to recognize Muslim suzerainty were allowed to retain their fiefs, resistant Visigoths took refuge in the Cantabrian highlands, where they carved out a rump state, the Kingdom of Asturias. In the 720s, the al-Andalus governors launched several raids into Aquitaine. At the Battle of Poitiers in 732, the al-Andalus raiding army was defeated by Charles Martel, in 734, the Andalusi launched raids to the east, capturing Avignon and Arles and overran much of Provence. In 737, they climbed up the Rhône valley, reached as far as Burgundy, Charles Martel of the Franks, with the assistance of Liutprand of the Lombards, invaded Burgundy and Provence and expelled the raiders by 739.
Relations between Arabs and Berbers in al-Andalus had been tense in the years after the conquest
10.
Miliaresion
The miliaresion, was a name used for a number of Byzantine silver coins. In its most specific sense, it refers to a type of silver coin struck in the 8th–11th centuries. Originally, the name was given to a series of coins issued in the 4th century that were struck 72 to the pound and were the equivalent of 1,000 nummi. Thereafter and until the 7th century, the Byzantines did not use silver coins, only from the reign of Emperor Theophilos did the coin become regular issue, struck throughout an emperors reign. In the 10th century, Emperor Alexander introduced a bust of Christ on the obverse and this process culminated in the 11th century, when images of emperors and the Virgin Mary began to appear. In the 11th century, 2⁄3 and 1⁄3 fractions of the miliaresion began to be minted and it was discontinued after 1092, except as a money of account equal to 1⁄12 of the nomisma. Under the Komnenian emperors, it was replaced by a very low-grade billon trachy coin, initially worth a quarter of a miliaresion.
The miliaresion was essentially revived in the form of the basilikon issued from circa 1300 onwards, the name passed into Western European languages, where milliarès was used for various kinds of Muslim silver coins. New York and Oxford, Oxford University Press, studies in the Byzantine Monetary Economy c. The Miliaresion Poet, The Dactylic Inscription on a Silver Coin of Romanos III Argyros, media related to Miliaresion at Wikimedia Commons
11.
Joseph Karo
To this end he is often referred to as HaMechaber and as Maran. Karo was born in Toledo, Spain in 1488, in 1492, aged four years old, he was forced to flee Spain with his family and the rest of Spanish Jewry as a result of the Alhambra Decree and subsequently settled in Portugal. After the expulsion of the Jews from Portugal in 1497, the Ottomans invited the Jews to settle within the Ottoman Empire, Karo went with his parents to Nikopolis, a city in the Ottoman Empire, and spent the rest of his life in the Ottoman Empire. In Nikopol, he received his first instruction from his father and he married, Isaac Sabas daughter, after her death, the daughter of Hayyim Albalag, both of these men being well-known Talmudists. Between 1520 and 1522 Karo settled at Edirne and he settled in the city of Safed, Land of Israel, where he arrived about 1535, having en route spent several years at Salonica and Istanbul. After his first wife died at an age, he married the daughter of Rabbi Issac Sabba. For a short while he lived in Nikopol, but decided to make his way to the Land of Israel so that he could immerse himself in its sanctity, passing through Salonica, he met the great kabbalist Joseph Taitazak.
He continued his journey to the Holy Land via Egypt and eventually settled in Safed, at Safed he met Jacob Berab and was soon appointed a member of his rabbinical court. Berab exerted great influence upon him, and Karo became a supporter of Berabs plans for the restitution of semicha which had been in abeyance for over 11 centuries. Karo established a yeshiva where he taught Torah to over 200 students, in fact, by this time, the Rabbinical Court of Safed had become the central rabbinical court in all of Ottoman Syria, and indeed of the diaspora as well. Thus there was not a matter of national or global importance that did not come to the attention. Its rulings were accepted as final and conclusive, and Karos halachic decisions and clarifications were sought by sages from every corner of the diaspora. Rabbi Joseph Karo was visited in Safed by the great Egyptian scholars of his day, Rabbi David ibn Abi Zimra and he came to be regarded as the leader of the entire generation. The maggid exhorted Karo to sanctify and purify himself, and he revealed to him events that would place in the future.
In Shaarei Kedusha, Rabbi Chaim Vital explains that visitation by a maggid is a form of Divine Inspiration. However, in places in Maggid Meisharim it is stated that, I am the Mishna that speaks in your mouth. The Maggid promised him that he would have the merit of settling in the Land of Israel, another promise, that he would merit to die a martyrs death sanctifying Gods Name like Rabbi Shlomo Molcho had merited, did not transpire for an unspecified reason. His reputation during the last thirty years of his life was greater than that of almost any other rabbi since Maimonides, in the East, Karos authority was, if possible, even greater
12.
Al-Hajjaj ibn Yusuf
Al-Hajjaj was born in ca.661 in the city of Taif in the Hijaz, in modern-day Saudi Arabia. His ancestry was not particularly distinguished, he came of a poor family and his mother, al-Faria, had married, and been divorced by, al-Mughira ibn Shuba, appointed governor of Kufa by the first Umayyad caliph, Muawiya. As a boy, al-Hajjaj acquired the nickname Kulayb, with which he was derisively referred to. His early life is obscure, except for his having been a schoolmaster in his home town—another source of derision to his enemies and he participated in the Second Fitna, fighting in the battles of Harra near Medina and of al-Rabadha, but apparently without particular distinction. His first public post, as governor of Tabala in the Tihama region, was unremarkable, soon after Abd al-Malik ibn Marwan assumed the throne, al-Hajjaj left his home town and went to the capital, where he entered the security force of the Caliph. As a result, the Caliph entrusted him with command of the armys rear-guard, in late 691 he set out from Kufa at the head of 2,000 Syrian troops.
Ibn al-Zubayr however rejected the Umayyad offers, and al-Hajjaj, after receiving reinforcements, the Umayyad troops bombarded the city with catapults from Mount Abu Qubays, not letting up even during the hajj, even the Kaaba was not spared, despite the presence of the assembled pilgrims. When a sudden thunderstorm broke out, which his soldiers interpreted as wrath, he was able to rally them. As a reward, Abd al-Malik gave al-Hajjaj the governorship of the Hijaz, Yemen, Al-Hajjaj was able to restore peace in the Hijaz, but his severity occasioned the frequent personal intervention of the Caliph. In early 694, Caliph Abd al-Malik sent al-Hajjaj to govern Iraq and this involved combining the governorships of Kufa and Basra, which had not been done since the days of Ziyad ibn Abi Sufyan twenty years earlier. e. Persia and the eastern provinces of the Caliphate. In addition, the post was of particular political sensitivity due to the history of Kharijism and political dissent in Iraq. This discontent was driven by various tribal and political factors, the population of Kufa contained people from almost all Arab tribes, but many of those undesired elsewhere, such as the vanquished of the Ridda wars.
Al-Hajjajs purview originally excluded Khurasan and Sistan, but in 697/8 he received these two provinces as well, expanding his rule over the eastern half of the Caliphate. Al-Hajjaj was, in the words of A. Dietrich, the most loyal servant that a dynasty could wish for and this close relationship is further evidenced by the many surviving letters exchanged between the two men. Al-Hajjajs relationship with Abd al-Malik was much different than with the successor, al-Walid. If his meddling in the succession had secured him the favour of al-Walid, Sulayman furthermore had championed the cause of Yazid ibn al-Muhallab, whom al-Hajjaj had imprisoned. The possibility of Sulaymans accession so frightened al-Hajjaj that he wished not to outlive al-Walid, arriving at Kufa, al-Hajjaj gave an inaugural sermon at the local mosque that has become famous and is often cited as an example of Arab eloquence
