As for the conquest of Spain, I'm not certain why the Moors went there, if I find out more I will add to it. I don't believe in wars of aggression either, but if people ask for help (like the Jews under Hitler), is it right to turn away?
e.g. the genocide in Sudan today, if the people ask for help, should the UN turn away?
They weren't complaining.No, but neither is it right to stay and conquer the locals. As I understand it, you're against that sort of thing. And the Jewish population had no easy time under islam either.
After 589, the Christian Visigoths of Hispania persecuted the Jews severely, so naturally the Jews welcomed the Muslim conquerors in the 8th century. The conquered cities of Córdoba, Málaga, Granada, Seville, and Toledo were briefly placed in charge of the Jewish inhabitants, who had been armed by the Moorish invaders. The victors removed the restrictions which had oppressed the Jews so heavily, and granted them full religious liberty, requiring them only to pay the tribute of one golden dinar per capita.
A period of tolerance dawned for the Jews of the Iberian Peninsula, whose number had been considerably augmented by those who had followed the Arab and mainly Berber conquerors. Starting especially after 912, with the reign of Abd-ar-Rahman III and his son, Al-Hakam II the Jews prospered, devoting themselves to the service of the Caliphate of Cordoba, to the study of the sciences, and to commerce and industry, especially to trading in silk and slaves, in this way promoting the prosperity of the country. Jewish economic expansion was unparalleled. In Toledo, Jews were involved in translating Arabic texts to the romance languages, as well as translating Greek and Hebrew texts into Arabic. Jews also contributed to botany, geography, medicine, mathematics, poetry and philosophy. [1]
'Abd al-Rahman's court physician and minister was Hasdai ben Isaac ibn Shaprut, the patron of Menahem ben Saruq, Dunash ben Labrat, and other Jewish scholars and poets. Many famous Jewish figures lived during the Golden Age and contributed to making this a flourishing period for Jewish thought. These included Samuel Ha-Nagid, Moses ibn Ezra, Solomon ibn Gabirol Judah Halevi and Moses Maimonides.[2] During his term of power, the scholar Moses ben Enoch was appointed rabbi of Córdoba, and as a consequence al-Andalus became the center of Talmudic study, and Córdoba the meeting-place of Jewish savants.
Until later. If I were a suspicious, critical person I'd wonder if the "liberation" of the Spanish Jews were a ruse to keep the ethnic communities at each other's throats, like some people have opined about elements of the situation in another country under occupation by a foreign power.
Historical dialectic, you know.
I never said you said such. You said: "It was necessary for them to gain their independence from the Persians and maintain it." And I said show me where Persia or Egypt of Syria or anywhere else the Arabs attacked had ever conquored and controlled the Arabian penisilla. They never had in the 7000 years of history. Why? Because the deserts and their nomads and their camels and dust with their few pitifully small villiages (mecca and medina) were not worth the investimnet.You're twisting my words, I never said the conquest of Persia was necessary for the Islamic Golden Age. I said Islam ushered in the Golden Age for the Arabs and the Persians contributed substantially to it.
The Sassanid Empire, unlike Parthia, was a highly centralized state. The people were rigidly organized into a caste system: Priests, Soldiers, Scribes, and Commoners. Zoroastrianism was finally made the official state religion, and spread outside Persia proper and out into the provinces. There was sporadic persecution of other religions. The Eastern Orthodox Church was particularly persecuted, but this was in part due to its ties to the Roman Empire. The Nestorian Christian church was tolerated and sometimes even favored by the Sassanids.
The wars and religious control that had fueled The Sassanid empire's early successes eventually contributed to its decline. The eastern regions were conquered by the White Huns in the late 5th century. Adherents of a radical religious sect, the Mazdakites, revolted around the same time. Khosrau I was able to recover his empire and expand into the Christian countries of Antioch and Yemen. Between 605 and 629, Sassanids successfully annexed Levant and Roman Egypt and pushed into Anatolia.
However, a subsequent war with the Romans utterly destroyed the empire. In the course of the protracted conflict, Sassinid armies reached Constantinople, but could not defeat the Byzantines there. Meanwhile, the Byzantine Emperor Heraclius had successfully outflanked the Persian armies in Asia Minor and attacked the empire from the rear while the main Iranian army along with its top Eran Spahbods were far from battlefields. This resulted in a crushing defeat for Sassanids in Northern Mesopotamia. The Sassanids had to give up all their conquered lands and retreat. This defeat was mentioned in Qur'an as a "victory for believers," referring to the Romans, who were monotheists, in contrast to the pagan Sassinids. (Note: The official religion of the Sassanid empire was Zoroastrianism. It is not an Abrahamic/Semitic religion like Christianity or Islam, so it would be classified as "Pagan" by the followers of those religions even though it was monotheistic).
Following the advent of Islam and collapse of Sassanid Empire, Persians came under the subjection of Arab rulers for almost two centuries before native Persian dynasties could gradually drive them out. In this period a number of small and numerically inferior Arab tribes migrated to inland Iran. [1]
This I am happy with.PS the Lakhmids and the Qahtanites were Arabs who were conquered by the Persians.
The Qahtanites were also conquered by the Romans and the kingdom of Aksum.
Its a good thing you gave the rant alert. Can you tell me how many people were killed in the Arab conquest of Persia? How many were raped beaten etc?
Your Iranian friends can help.
You did read the part where for several centuries conversion was neither desired nor allowed by the Arabs?
This I am happy with.
I would like to see some source so that I can read about it an eduukate me self!
Two words: tax base.
Persia had conquered all Middle East except some part of present day Saudi Arabia (probably because it was all desert).
Most of the Arab speaking world of the time was under the Persians.
Yeah… and???? Yemen was never a part of the Persian Empire.The Qahtanites were in Yemen, you can look up the location.
From wiki:The Ghassanids (sp?) were also Arabs and were conquered by the Byzantines
I noticed some parts were "edited" out....
Occupation
Muhammad, the Islamic prophet, had made it clear that the "People of the Book", Jews and Christians, were to be tolerated so long as they submitted to Muslim rule. It was at first unclear as to whether or not the Sassanid state religion, Zoroastrianism, was entitled to the same tolerance. Many Arab commanders destroyed Zoroastrian shrines and prohibited Zoroastrian worship. Many of the Zoroastrians were massacred and many fled to India to avoid persecution.
In the 7th century, the Sassanid dynasty was overthrown by the Arabs. Although some of the later rulers had Zoroastrian shrines destroyed, generally Zoroastrians were included as People of the Book and allowed to practice their religion. Mass conversions to Islam were not desired or imposed, in accordance with Islamic law. However, there was a slow but steady movement[citation needed] of the population of Persia toward Islam. The nobility and city-dwellers were the first to convert. Islam spread more slowly among the peasantry and the dihqans, or landed gentry. Later, the jiyza, a poll tax imposed on non-Muslims, probably accelerated the process.
Many Zoroastrians fled, among them several groups who eventually migrated to the western shores of the Indian subcontinent, where they finally settled. According to the Qissa-i Sanjan "Story of Sanjan", the only existing account of the early years of Zoroastrian refugees in India, the immigrants originated from (greater) Khorasan. The descendants of those and other settlers, who are today known as the Parsis, founded the Indian cities of Sanjan and Navsari, which are said to have been named after the cities of their origin: Sanjan (near Merv, in present-day Turkmenistan) and the eponymous Sari (in modern Mazandaran, Iran). (Kotwal, 2004)
In the centuries following the fall of the Sassanid Empire, Zoroastrianism began to gradually return to the form it had had under the Achaemenids, and no evidence of what is today called the "Zurvan Heresy" exists beyond the 10th century CE. (Boyce, 2002) Ironically, it was Zurvanism and Zurvan-influenced texts that first reached the west, leading to the supposition that Zoroastrianism was a religion with two deities: Zurvan and Ahura Mazda (the latter being opposed by Angra Mainyu
According to Tarikh-i Bukhara "The residents of Bukhara became Muslims. But they renounced [Islam] each time the Arabs turned back. Qutayba b. Muslim made them Muslim three times, [but] they renounced [Islam] again and became nonbelievers. The fourth time, Qutayba waged war, seized the city, and established Islam after considerable strife....They espoused Islam overtly but practiced idolatry in secret."
During the reign of the Ummayad dynasty, the Arab conquerors imposed Arabic as the primary language of the subject peoples throughout their empire, displacing their indigenous languages. However, Middle Persian proved to be much more enduring. Most of the structure and vocabulary survived, evolving into the modern Persian language. However, Persian did incorporate a certain amount of Arabic vocabulary, specially as pertains to religion, as well as switching from the Pahlavi Aramaic alphabet to one based on a modified version of Arabic
characters.[6]
According to one common view, the Umayyads transformed the caliphate from a religious institution (during the rashidun) to a dynastic one.
During the period of the Umayyads, Arabic became the administrative language. State documents and currency was issued in the language. Mass conversions brought a large influx of Muslims to the caliphate. The Umayyads also constructed famous buildings such as the Dome of the Rock at Jerusalem, and the Umayyad Mosque at Damascus.[7]
The Umayyads have met with a largely negative reception from later Islamic historians, who have accused them of promoting a kingship (mulk, a term with connotations of tyranny) instead of a true caliphate (khilafa). In this respect it is notable that the Umayyad caliphs referred to themselves, not as khalifat rasul Allah ("successor of the messenger of God," the title preferred by the tradition), but rather as khalifat Allah ("deputy of God"). The distinction seems to indicate that the Umayyads "regarded themselves as God's representatives at the head of the community and saw no need to share their religious power with, or delegate it to, the emergent class of religious scholars."[8]
In fact, it was precisely this class of scholars, based largely in Iraq, that was responsible for collecting and recording the traditions that form the primary source material for the history of the Umayyad period. In reconstructing this history, therefore, it is necessary to rely mainly on sources, such as the histories of Tabari and Baladhuri, that were written in the Abbasid court at Baghdad.
[edit]
Is this the equality you were talking about? :bugeye:
Sanjan Stambh, a pillar at Sanjan that commemorates the arrival of the Zoroastrians, states the date of settlement at 936 CE. This date is based on interpretation of the Qissa, which though extremely precise with respect to some elapsed periods, is vague or contradictory with respect to others. Consequently, another date, 716 CE, has been proposed as the year of landing. This disagreement has been the cause of "many an intense battle [...] amongst Parsis". [4] The sacking of Sanjan referred to in the fourth chapter probably occurred in 1465 (see Delhi Sultanate), which would put 716 CE c. 750 years before the Islamic invasion and 936 CE c. 530 years before that event. Both periods (seven centuries and five centuries) are mentioned in the Qissa.