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Justice and Leadership in Early Islamic Courts explores the administration of justice during Islam's founding period, 632-1250 CE. Inspired by the scholarship of Roy Parviz Mottahedeh, ten scholars of Islamic law draw on diverse sources including historical chronicles, biographical dictionaries, exegetical works, and mirrors for princes.
Goitein s selection of studies dealing with Islamic institutions and social history offers a general introduction to Islamic civilization by one who lived all his life with Islam. His fruit of specialized research gives a rounded view of important aspects of Islamic civilization and provides the student with an opportunity to acquaint himself not only with the results of research, but also with the methods by which they were obtained. With a new foreword by Norman A. Stillman
Tayeb El-Hibri draws on medieval Islamic chronicles to remap the origins of Islamic political and religious orthodoxy, offering an insightful critique of both early and contemporary Islam and the concerns of legitimacy shadowing various rulers. He also highlights the Islamic reinterpretation of biblical traditions.
So closely is the early development of the Hanafi school interwoven with non-legal spheres--the political, social, and theological--that its study is essential to a proper understanding of medieval Islamic history. Tsafrir offers a thorough examination of the first century and a half of the school's existence, the period during which it took shape.
Islam has been one of the most powerful religious, social and political forces in history. Over the last 1400 years, from origins in Arabia, a succession of Muslim polities and later empires expanded to control territories and peoples that ultimately stretched from southern France to East Africa and South East Asia. Yet many of the contributions of Muslim thinkers, scientists and theologians, not to mention rulers, statesmen and soldiers, have been occluded. This book rescues from oblivion and neglect some of these personalities and institutions while offering the reader a new narrative of this lost Islamic history. The Umayyads, Abbasids, and Ottomans feature in the story, as do Muslim Spain, the savannah kingdoms of West Africa and the Mughal Empire, along with the later European colonization of Muslim lands and the development of modern nation-states in the Muslim world. Throughout, the impact of Islamic belief on scientific advancement, social structures, and cultural development is given due prominence, and the text is complemented by portraits of key personalities, inventions and little known historical nuggets. The history of Islam and of the world's Muslims brings together diverse peoples, geographies and states, all interwoven into one narrative that begins with Muhammad and continues to this day.
The Muslim conquest of the East in the seventh century entailed the subjugation of Christians, Jews, Zoroastrians and others. Although much has been written about the status of non-Muslims in the Islamic empire, no previous works have examined how the rules applying to minorities were formulated. Milka Levy-Rubin's remarkable book traces the emergence of these regulations from the first surrender agreements in the immediate aftermath of conquest to the formation of the canonic document called the Pact of 'Umar, which was formalized under the early 'Abbasids, in the first half of the ninth century. The study reveals that the conquered peoples themselves played a major role in the creation of these policies and that they were based on long-standing traditions, customs and institutions from earlier pre-Islamic cultures that originated in the worlds of both the conquerors and the conquered. In its connections to Roman, Byzantine and Sasanian traditions, the book will appeal to historians of Europe as well as Arabia and Persia.
The rapid expansion of the early Islamic world is conventionally ascribed to a combination of perceptive military leadership and religious fervour. By looking at the administration and taxation which would be implemented by political rulers, Abd al-Aziz Duri demonstrates how these leaders were able to provide for growth, development and durability in a turbulent time, as well as efficient mechanisms for taxation and tax collection. Drawing on original research into the fiscal policies of this period, especially land tax and the tax on non-Muslim populations, Duri shows how different models evolved and renewed themselves. He examines the political systems that accompanied these fiscal regimes, and attitudes towards them. He also scrutinises the institutions which supported this remarkably coherent mode of governance, offering a new perspective on the relationship between politics and Islam in this formative period. By looking at these early Islamic institutions, Duri makes the argument that due to persistence of such organization, from the early Muslim conquests and the later Umayyad era to the end of 'Abbasid rule, the leaders of the time can be seen to be particularly politically and organizationally skilled. Duri's work makes a major contribution to our understanding of how Islam established itself and flourished as a lasting major force in the development of world history. Abd al-Aziz Duri (1919-2010) was Professor of History at the University of Jordan, having previously served as President of Baghdad University from 1963 to 1968. Among the most influential of his books on early Islam are The Economic History of Iraq in the Fourth Century AH (1948), An Introduction to the History of the Dawn of Islam (1949), and The Early Abbasid Period (1988), as well as treatises on Arab nationalism such as The Historical Roots of Arab Nationalism (1960) and The Historical Formation of the Arab nation: A Study in Identity and Consciousness (1987).
This book offers a comparative and cross-cultural history of Islamic reform and European colonialism as both dependent and independent factors in shaping the multiple ways of becoming modern in Indonesia and Malaya during the first half of the twentieth century.
The Second Formation of Islamic Law offers a new periodization of Islamic legal history in the eastern Islamic lands.
Early Islam and the Birth of Capitalism proposes a strikingly original thesis—that capitalism first emerged in Arabia, not in late medieval Italian city states as is commonly assumed. Early Islam made a seminal but largely unrecognized contribution to the history of economic thought; it is the only religion founded by an entrepreneur. Descending from an elite dynasty of religious, civil, and commercial leaders, Muhammad was a successful businessman before founding Islam. As such, the new religion had much to say on trade, consumer protection, business ethics, and property. As Islam rapidly spread across the region so did the economic teachings of early Islam, which eventually made their way to Europe. Early Islam and the Birth of Capitalism demonstrates how Islamic institutions and business practices were adopted and adapted in Venice and Genoa. These financial innovations include the invention of the corporation, business management techniques, commercial arithmetic, and monetary reform. There were other Islamic institutions assimilated in Europe: charities, the waqf, inspired trusts, and institutions of higher learning; the madrasas were models for the oldest colleges of Oxford and Cambridge. As such, it can be rightfully said that these essential aspects of capitalist thought all have Islamic roots.