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This article discusses the briefly significant Qadariyya movement during the Umayyad period, with an emphasis on how the movement and its adherents were treated in later sources. The article examines the doctrine of human free will advocated by the Qadariyya, exploring the impetus behind their theological viewpoints and the doctrinal complications that accompanied human free will. It also addresses the debate about the origins of both the doctrine and the movement, and the significance of accusations of Christian roots. The article discusses the views ascribed to prominent Qadari leaders, including Maʿbad al-Juhanī and Ghaylān al-Dimashqī, as well as the systematic persecution of the Qadariyya, led by al-Awzāʿī. It also examines the politicization of the Qadariyya and their entanglement with Yazīd (III) b. al-Walīd’s rebellion during the third fitna. Finally, the article addresses the eclipse of the Qadariyya by the Muʿtazilites.
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‘Abd al-Rahman b. ‘Amr al-Awza‘i (c.707–774) was Umayyad Syria’s most influential jurist, part of a generation of scholars who began establishing the first formal structures for the preservation and dissemination of religious knowledge. Following the Abbasid revolution, they provided a point of stability in otherwise unstable times. Despite his close ties to the old regime, al-Awza‘i continued to participate in legal and theological matters in the Abbasid era. Although his immediate impact would prove short-lived, his influence on aspects of Islamic law, particularly the laws of war, endures to this day.
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The Umayyad Caliphate (661–750) was the first Islamic dynasty. Muʿawiya ibn Abi Sufyan established himself as caliph in Damascus after his victory over ʿAli ibn Abi Talib in the civil war that followed the murder of ʿUthman ibn ʿAffan in Medina. Muʿawiya and his successors expanded the territory under Muslim rule dramatically. At their peak, the Umayyads ruled an empire stretching from Spain to the frontiers of China and India. The Umayyads made significant contributions to the development of the Islamic faith and to the spread of the Arabic language throughout the region. Dynastic crises, revenue shortfalls, and the limitations of an empire based on conquest ultimately led to their demise at the hands of the Abbasids in 750.
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This volume contains six articles on Ibn 'Asākir and his 'Ta'rīkh madīnat Dimāshq' illustrating a variety of perspectives and approaches to the material. It includes a seventh article that discusses the process by which the now standard 'Dār al-fikr' edition was compiled. The contributions address both the geographical and biographical sections of the 'Ta'rīkh madīnat Dimashq'. Some of the authors examine Ibn 'Asākir's sources, while others describe how Ibn 'Asākir's works were used by later generations of scholars and how he influenced multiple genres of later writings. The volume also contains analyses of individual biographies and discussions of Ibn 'Asākir's treatment of larger classes of people, including the first analysis of his biographies of women. In sum, it illustrates both the wide range of topics that the 'Ta'rīkh madīnat Dimashq' covers and the latest techniques for analyzing Ibn 'Asākir and his work.
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