History of Islam

The history of Islam is the history of the Muslim people. Muslims are adherents of Islam. They have impacted political history, economic history, and military history. Following its origin in Mecca and Medina, the Islamic world expanded to include people of the Islamic civilization, inclusive of non-Muslims living in that civilization.
Three centuries after the death of the Islamic prophet Muhammad, the Arab Caliphates extended from the Atlantic Ocean in the west to Central Asia in the east. The subsequent empires of the Umayyads, Abbasids, Fatimids, Ghaznavids, Seljuqs, Safavids, Mughals, and Ottomans were among the influential and distinguished powers in the world. The Islamic civilization gave rise to many centers of culture and science and produced notable scientists, astronomers, mathematicians, doctors, nurses and philosophers during the Golden Age of Islam. Technology flourished; there was investment in economic infrastructure, such as irrigation systems and canals; and the importance of reading the Qur'an produced a comparatively high level of literacy in the general populace.

In the later Middle Ages, destructive Mongol invasions from the East, and the loss of population in the Black Death, greatly weakened the traditional centre of the Islamic world, stretching from Persia to Egypt, and the Ottoman Empire was able to conquer most Arabic-speaking areas, creating an Islamic world power again, although one that was unable to master the challenges of the Early Modern period.
Later, in modern history (18th and 19th centuries), many Islamic regions fell under the influence of European Great powers. After the First World War, Ottoman territories (a Central Powers member) were partitioned into several nations under the terms of the Treaty of Sèvres.
Modern interpretations of Islamic texts advocate the unification of religion and state ruled by a Caliph. Such a polity has not existed since the early Islamic city-states and universal imperial period beginnings. The common slogan al-islam dinun was dawlatun` (translation: Islam is a religion and a state) is neither a Koranic verse nor a quote from the hadith, but a 19th century political Salafi slogan popularized in opposition to Western Egyptian influence. Such a recent origin was a handicap for a belief system bound by the scripture revealed, and the ways of those who lived, twelve centuries earlier.
Although affected by ideologies such as communism during much of the 20th century, the Islamic identity and the dominance of Islam on political issues intensified during the early 21st century. Global interests in Islamic regions, international conflicts and globalization changed the influence of Islam on the 21st century.

Major periods

The Islamic state and Muslim's system of government evolved through various stages. The precise dates of various periods in history are more or less arbitrary. The City-state period lasted from 620s to 630s. The Imperial period lasted from 630s to 750s. The Universal period lasted from 750s to around 900s. These correspond to the early period of the Middle Ages. The "Decentralization" period lasted from around 900s to the early 1500s. This correspond to the high period and late period of the Middle Ages. The "Fragmentation" period lasted from around 1500s to the late 1910s. The contemporary period, referred to as the National period, lasted from 1910s into the twenty-first century.

Islamic Origins

In pre-Islamic Arabia Arab people lived in the Arabian Plate. In the south of Hedjaz (principal religious and commercial centre of Middle Ages Arabia), the Arabic tribe of Quraysh (Adnani Arabs), to which Mohammed belonged, had been in existence. Near Mecca, the tribe was increasing in power. The Quraysh were the guardians of the Kaaba within the town of Mecca and was the dominant tribe of Mecca upon the appearance of Islam. The Kaaba was an important pagan shrine. It brought revenues to Mecca because of the multitude of pilgrims that it attracted. Muhammad was born into the Banu Hashim tribe of the Quraysh clan, a branch of the Banu Kinanah tribe, descended from Khuzaimah and derived its inheritance from the Khuza'imah (House of Khuza'a).
According to the traditional Islamic view, the Qur'an (Koran) began with revelations to Muhammad Koranic revelations in 610. The history of the Qur'an began when its verses were revealed to the Sahabah during Muhammad's life. The rise of Islam began around the time the Muslims took flight in the Hijra, moving to Medina. With Islam, blood feuds among the Arabs lessened. Compensation was paid in money rather than blood or only the culprit was executed.
In 628, the Makkah tribe of Quraish and the Muslim community in Medina signed a truce called the Treaty of Hudaybiyya beginning a ten-year period of peace. War returned when the Quraish and their allies, the tribe of 'Bakr', attacked the tribe of 'Khuza'ah', who were Muslim allies. In 630, Muslims conquered Mecca. Muhammad died in June 632. The Battle of Yamama was fought in December of the same year, between the forces of the first caliph Abu Bakr and Musailima.

City-states and Imperial period

After Muhammed died, a series of Caliphs governed the Islamic State: Abu Bakr (632-634), Umar ibn al-Khattab (Umar І, 634-644), Uthman ibn Affan (644-656), Ali ibn Abi Talib (656-661). These leaders are known as the "Rashidun" or "rightly guided" Caliphs in Sunni Islam. They oversaw the initial phase of the Muslim conquests, advancing through Persia, Egypt, the Middle East and North Africa. Begun in the time of Uthman ibn Affan, the compilation of the Qur'an was finished sometime between 650 and 656, Uthman sent copies to the different centers of the expanding Islamic empire. From then on, thousands of Muslim scribes began copying the Qur'an. Afterwards, factions arose and the last two Rashidun caliphs were murdered. The death of Uthman was followed by a civil war known as the First Fitna, and the succession to Ali ibn Abi Talib was disputed, leading to the split between the Sunni and Shia sects, and later to competing caliphates when the descendants of Muhammad through his daughter Fatimah and Ali set up separate Fatimid societies.
After the peace treaty with Ali's son, Hassan ibn Ali, and the suppression of the revolt of the Kharijites, Muawiyah I proclaimed himself Caliph in 661 and began consolidating power. In 663, a new Kharijite revolt resulted in the death of their chief. In 664, Muawiyah and Ziyad ibn Abi Sufyan reached an agreement: the Caliph recognised Ziyad as a brother and appointed him governor at Basra. Ziyad took the name ibn Abi Sufyan. Muawiyah arranged for his son Yazid I to be appointed caliph on his death, which came in 680. Husain ibn Ali, by then Muhammad's only living grandson, refused to swear allegiance to Yazid. He was killed in the Battle of Karbala the same year, an event still mourned by Muslims on the Day of Ashura. Unrest continued in the Second Fitna, but Muslim rule was extended under Muawiyah to Rhodes, Crete, Kabul, Bukhara, and Samarkand, and expanded in North Africa. In 664, Arab armies conquered Kabul, and in 665 pushed into the Maghreb.

The Umayyad Caliphate

The Umayyad dynasty (or Ommiads), whose name derives from Umayya ibn Abd Shams, the great-grandfather of the first Umayyad caliph, ruled from 661 to 750. Although the Umayyad family came from the city of Mecca, Damascus was the capital. After the death of Abdu'l-Rahman ibn Abu Bakr in 666, Muawiyah I consolidated his power. Muawiyah I moved his capital to Damascus from Medina, which led to profound changes in the empire. In the same way, at a later date, the transfer of the Caliphate from Damascus to Baghdad marked the accession of a new family to power.
The Umayyads viewed Islam as a religion exclusively for Arabs. The Umayyads paid for the state by taxing the Dhimmis. A non-Arab who wanted to convert was supposed to first become a client of an Arab tribe. Even after conversion, non-Arabs (mawali) did not achieve social and economic equality.
At its largest extent, the Umayyad dynasty covered more than 5,000,000 square miles (13,000,000 km2) making it one of the largest empires the world had yet seen, and the fifth largest contiguous empire ever. After the Umayyads were overthrown by the Abbasid Caliphate, they fled across North Africa to Al-Andalus, where they established the Caliphate of Córdoba, which lasted until 1031.

Caliphs at Damascus

Muawiyah beautified Damascus, and developed a court to rival that of Constantinople. He expanded the frontiers of the empire, reaching the edge of Constantinople at one point, though the Byzantines drove him back and he was unable to hold any territory in Anatolia. Sunni Muslims credit him with saving the fledgling Muslim nation from post-civil war anarchy. However, Shia Muslims accuse him of instigating the war, weakening the Muslim nation by dividing the Ummah, fabricating self-aggrandizing heresies slandering the Prophet's family and even selling his Muslim critics into slavery in the Byzantine empire. One of Muawiyah's most controversial and enduring legacies was his decision to designate his son Yazid as his successor. According to Shi'a doctrine, this was a clear violation of the treaty he made with Hasan ibn Ali.
During the caliphate of Yazid, Muslims suffered several setbacks. In 682 AD Yazid restored Uqba ibn Nafi as the governor of North Africa. Uqba won battles against the Berbers and Byzantines. From there Uqba marched thousands of miles westward towards Tangier, where he reached the Atlantic coast, and then marched eastwards through the Atlas Mountains.[ With about 300 cavalrymen, he proceeded towards Biskra where he was ambushed by a Berber force under Kaisala. Uqba and all his men died fighting. The Berbers attacked and drove Muslims from north Africa for a period.[ They also lost supremacy at sea, and had to abandon the islands of Rhodes and Crete.
The period under Muawiya II was marked by civil wars (Second Fitna). This would ease in the reign of Abd al-Malik ibn Marwan, a well-educated and capable ruler. Despite the many political problems that impeded his rule, all important records were translated into Arabic. In his reign, a currency for the Muslim world was minted. This led to war with the Byzantine Empire under Justinian II (Battle of Sebastopolis) in 692 in Asia Minor. The Byzantines were decisively defeated by the Caliph after the defection of a large contingent of Slavs. The Islamic currency was then made the exclusive currency in the Muslim world. He reformed agriculture and commerce. Abd al-Malik consolidated Muslim rule and extended it, made Arabic the state language, and organized a regular postal service.
Al-Walid I began the next stage of Islamic conquests. Under him the early Islamic empire reached its farthest extent. He reconquered parts of Egypt from the Byzantine Empire and moved on into Carthage and across to the west of North Africa. Muslim armies under Tariq ibn Ziyad crossed the Strait of Gibraltar and began to conquer Spain using North African Berber armies. The Visigoths of Spain were defeated when the Umayyad conquered Lisbon. Spain was the farthest extent of Islamic control of Europe (they were stopped at the Battle of Tours). In the east, Islamic armies under Muhammad bin Qasim made it as far as the Indus Valley. Under Al-Walid, the caliphate empire stretched from Spain to India. Al-Hajjaj bin Yousef played a crucial role in the organization and selection of military commanders. Al-Walid paid great attention to the expansion of an organized military, building the strongest navy in the Ummayad era., This tactic was crucial for the expansion to Spain. His reign is considered to be the apex of Islamic power.
Sulayman ibn Abd al-Malik was hailed as caliph the day al-Walid died. He appointed Yazid ibn al-Muhallab governor of Mesopotamia. Sulayman ordered the arrest and execution of the family of al-Hajjaj, one of two prominent leaders (the other was Qutaibah bin Muslim) who had supported the succession of al-Walid's son Yazid, rather than Sulayman. Al-Hajjaj had predeceased al-Walid, so he posed no threat. Qutaibah renounced allegiance to Sulayman, though his troops rejected his appeal to revolt. They killed him and sent his head to Sulayman. Sulayman did not move to Damascus on becoming Caliph, remaining in Ramla. Sulayman sent Maslamah ibn Abd al-Malik to attack the Byzantine capital (siege of Constantinople). The intervention of Bulgaria on the Byzantine side proved decisive. The Muslims sustained heavy losses. Sulayman died suddenly in 717.
Sulayman's successor Umar II strictly enforced Sharia. He abolished the Jizya tax for converts, who had been taxed even after conversion under other Umayyad rulers. Umar II ordered the first official collection of hadith material, fearing that some might be lost. Abu Bakr ibn Muhammad ibn Hazm and Ibn Shihab al-Zuhri are among those who did so. Umar also sent Ibn Hatim ibn al-Nu'man to repel Turks invading Azerbaijan. He faced Kharijite uprising and preferred negotiations to armed conflict, personally holding talks with two Kharijite envoys shortly before his death. He recalled the troops besieging Constantinople, a serious blow to Umayyad prestige.
Yazid II came to power on the death of Umar II. Yazid fought the Kharijites, with whom Umar had been negotiating, and killed the Kharijite leader Shawdhab. In Yazid's reign, civil wars began in different parts of the empire. Yazid expanded the Caliphate's territory into the Caucasus, before dying in 724. Inheriting the caliphate from his brother, Hisham ibn Abd al-Malik ruled an empire with many problems. He was effective in addressing these problems, and in allowing the Umayyad empire to continue as an entity. His long rule was an effective one, and renewed reforms introduced by Umar II. Under Hisham's rule, regular raids against the Byzantines continued. In North Africa, Kharijite teachings combined with local restlessness to produce a significant Berber revolt. He was also faced with a revolt by Zayd bin Ali. Hisham suppressed both revolts. The Abbasids continued to gain power in Khurasan and Iraq. However, they were not strong enough to make a move yet. Some were caught and punished or executed by eastern governors. The Battle of Akroinon, a decisive Byzantine victory, was during the final campaign of the Umayyad dynasty. Hisham died in 743.
Al-Walid II saw political intrigue during his reign. Yazid III spoke out against his cousin Walid's "immorality" which included discrimination on behalf of the Banu Qays Arabs against Yemenis and non-Arab Muslims, and Yazid received further support from the Qadariya and Murji'iya (believers in human free will). Walid was shortly thereafter deposed in a coup. Yazid disbursed funds from the treasury and acceded to the Caliph. He explained that he had rebelled on behalf of the Book of Allah and the Sunna. Yazid reigned for only six months, while various groups refused allegiance and dissident movements arose, after which he died. Ibrahim ibn al-Walid, named heir apparent by his brother Yazid III, ruled for a short time in 744, before he abdicated. Marwan II ruled from 744 until he was killed in 750. He was the last Umayyad ruler to rule from Damascus. Marwan named his two sons Ubaydallah and Abdallah heirs. He appointed governors and asserted his authority by force. Anti-Umayyad feeling was very prevalent, especially in Iran and Iraq. The Abbasids had gained much support. Marwan's reign as caliph was almost entirely devoted to trying to keep the Umayyad empire together. His death signalled the end of Umayyad rule in the East, and was followed by the massacre of Umayyads by the Abbasids. Almost the entire Umayyad dynasty was killed, except for the talented prince Abd ar-Rahman who escaped to Spain and founded a dynasty there.

Universal period and decentralization

Islamic Golden Age

The Abbasid dynasty rose to power in 750, consolidating the gains of the earlier Caliphates. Initially, they conquered Mediterranean islands including the Balearics and Sicily. The ruling party had been instated on the wave of dissatisfaction with the Ummayads, cultured by the Abbasid revolutionary, Abu Muslim.  Under the Abbasids Islamic civilization flourished. Most notable was the development of Arabic prose and poetry, termed by The Cambridge History of Islam as its "golden age". Commerce and industry (considered a Muslim Agricultural Revolution), and the arts and sciences (considered a Muslim Scientific Revolution) also prospered under Abbasid caliphs al-Mansur (ruled 754 — 775), Harun al-Rashid (ruled 786 — 809), al-Ma'mun (ruled 809 — 813) and their immediate successors.
Baghdad became the capital (moved Damascus) due to the importance placed by the Abbasids upon eastern affairs in Persia and Transoxania. At this time the caliphate showed signs of fracture amid the rise of regional dynasties. Although the Ummayad family had been killed by the revolting Abbasids, one family member, Abd ar-Rahman I, escaped to Spain and established an independent caliphate there in 756. In the Maghreb, Harun al-Rashid appointed the Arab Aghlabids as virtually autonomous rulers, although they continued to recognise central authority. Aghlabid rule was short-lived, and they were deposed by the Shiite Fatimid dynasty in 909. By around 960, the Fatimids had conquered Abbasid Egypt, building a capital there in 973 called "al-Qahirah" (meaning "the planet of victory", known today as Cairo). In Persia the Turkic Ghaznavids snatched power from the Abbasids. Abbasid influence had been consumed by the Great Seljuq Empire (a Muslim Turkish clan which had migrated into mainland Persia) by 1055.
Expansion continued, sometimes by force, sometimes by peaceful proselytising. The first stage in the conquest of India began just before the year 1000. By some 200 (from 1193 — 1209) years later, the area up to the Ganges river had fallen. In sub-Saharan West Africa, Islam was established just after the year 1000. Muslim rulers were in Kanem starting from sometime between 1081 to 1097, with reports of a Muslim prince at the head of Gao as early as 1009. The Islamic kingdoms associated with Mali reached prominence in the 13th century.
The Abbasids developed initiatives aimed at greater Islamic unity. Islamic faith and mosques separated by doctrine, history, and practice were pushed to cooperate. The Abbasids also distinguished themselves from the Umayyads by attacking both their moral character and administration. According to Ira Lapidus, "The Abbasid revolt was supported largely by Arabs, mainly the aggrieved settlers of Marw with the addition of the Yemeni faction and their Mawali". The Abbasids also appealed to non-Arab Muslims, known as mawali, who remained outside the kinship-based society of the Arabs and were perceived as a lower class within the Umayyad empire. Islamic ecumenism, promoted by the Abbasids, refers to the idea of unity of the Ummah in the literal meaning: that there was a single faith. Islamic philosophy developed as the Shariah was codified, and the four Madhabs were established. This era also saw the rise of classical Sufism. The achievement, however, was completion of the canonical collections of Hadith of Sahih Bukhari and others. Islam recognized to a certain extent the validity of the Abrahamic religions, the Qur'an identifying Jews, Christians, Zoroastrians, and "Sabi'un" or "baptists" (usually taken as a reference to the Mandeans and related Mesopotamian groups) as "people of the book". Toward the beginning of the high Middle Ages, the doctrines of the Sunni and Shia, two major denominations of Islam, solidified and the divisions of the world beyond their control would form. These trends would continue into the Fatimid and Ayyubid periods.
Politically, the Abbasid Caliphate evolved into an Islamic monarchy (unitary system of government.) The regional Sultanate and Emirate governors' existence, validity, or legality were acknowledged for unity of the state. In early Islamic philosophy of the Iberian Umayyads, Averroes presented an argument in [The Decisive Treatise providing a justification for the emancipation of science and philosophy from official Ash'ari theology, thus Averroism has been considered a precursor to modern secularism.

Golden Baghdad Abbasids

According to Arab sources in the year 750, Al-Saffah, the founder of the Abbasid Caliphate, launched a massive rebellion against the Umayyad Caliphate from the province of Khurasan near Talas. After eliminating the entire Umayyad family and victory at the Battle of the Zab, Al-Saffah and his forces marched into Damascus and founded a new dynasty. His forces confronted many regional powers and consolidated the realm of the Abbasid Caliphate.
In Al-Mansur's time, Persian scholarship emerged. Many non-Arabs converted to Islam. The Umayyads actively discouraged conversion in order to continue the collection of the jizya, or the tax on non-Muslims. Islam nearly doubled within its territory from 8% of residents in 750 to 15% by the end of Al-Mansur's reign. Al-Mahdi, whose name means "Rightly-guided" or "Redeemer", was proclaimed caliph when his father was on his deathbed. Baghdad blossomed during Al-Mahdi's reign, becoming the world's largest city. It attracted immigrants from Arabia, Iraq, Syria, Persia and as far away as India and Spain. Baghdad was home to Christians, Jews, Hindus, and Zoroastrians, in addition to the growing Muslim population. Like his father Al-Hadi was very open to his people and allowed citizens to address him in the palace at Baghdad. He was considered an "enlightened ruler", and continued the progressive policies of his Abbasid predecessors. His short rule was plagued by military conflicts.
The military conflicts subsided as Harun al-Rashid ruled. His reign was marked by scientific, cultural and religious prosperity. He established the library Bayt al-Hikma ("House of Wisdom") and the arts and music flourished during his reign. The Barmakids family played a decisive role in establishing the Caliphate, but declined during his rule.
According to signed pledges during a pilgrimage to Mecca, Al-Amin received the Caliphate from his father Harun Al-Rashid. Al-Amin faced internal rebellions. General l Tahir ibn Husayn rebelled and besieged Baghdad. Tahir led reinforcements to regain positions lost by another officer. When Tahir pushed into the city, Al-Amin sought to negotiate safe passage. Tahir agreed on the condition Al-Amin turn over his sceptre, seal and other signs that he was caliph. Al-Amin tried to leave on a boat and rejected warnings that he wait. Tahir's forces attacked the boat and Al-Amin was thrown into the water. He swam to shore where he was captured and executed. His head was placed on the Al Anbar Gate.

Regional powers

The Abbasids soon became caught in a three-way rivalry among Coptic Arabs, Indo-Persians, and immigrant Turks. In addition, the cost of running a large empire became too great. The Turks, Egyptians, and Arabs adhered to the Sunnite sect; the Persians, a great portion of the Turkic groups, and several of the princes in India were Shia. The political unity of Islam began to disintegrate. Under the influence of the Abbasid caliphs, independent dynasties appeared in the Muslim world and the caliphs recognized such dynasties as legitimately Muslim. The first was the Tahirid dynasty in Khorasan, which was founded during the caliph Al-Ma'mun's reign. Similar dynasties included the Saffarids, Samanids, Ghaznavids and Seljuqs. During this time, advancements were made in the areas of astronomy, poetry, philosophy, science, and mathematics.

High Baghdad Abbasids

Upon Al-Amin's death, Al-Ma'mun became Caliph. Al-Ma'mun grew the Abbasid empire somewhat during his reign and dealt with rebellions. Al-Ma'mun had been named governor of Khurasan by Harun, and after his ascension to power, the caliph named Tahir as governor of his military services in order to assure his loyalty. Tahir and his family became entrenched in Iranian politics and became powerful, frustrating Al-Ma'mun's desire to centralize and strengthen Caliphal power. The rising power of the Tahirid dynasty became a threat as Al-Ma'mun's own policies alienated them and other opponents.
Al-Ma'mun worked to centralize power and ensure a smooth succession. Al-Mahdi proclaimed that the caliph was the protector of Islam against heresy, and also claimed the ability to declare orthodoxy. Religious scholars averred that Al-Ma'mun was overstepping his bounds in the Mihna (the Abbasid inquisition) which he introduced in 833, four months before he died. The Ulama emerged as a force in Islamic politics during Al-Ma'mun's reign for opposing the inquisitions. The Ulema and the major Islamic law schools took shape in the period of Al-Ma'mun. In parallel, Sunnism became defined as a religion of laws. Doctrinal differences between Sunni and Shi'a Islam became more pronounced.
During the Al-Ma'mun regime, border wars increased. Al-Ma'mun made preparations for a major campaign, but died while leading an expedition in Sardis. Al-Ma'mun gathered scholars of many religions at Baghdad, whom he treated well and with tolerance. He sent an emissary to the Byzantine Empire to collect the most famous manuscripts there, and had them translated into Arabic. His scientists originated alchemy. Shortly before his death, during a visit to Egypt in 832, the caliph ordered the breaching of the Great Pyramid of Giza to search for knowledge and treasure. Workers tunneled in near where tradition located the original entrance. Al-Ma'mun later died near Tarsus under questionable circumstances and was succeeded by his half-brother, Al-Mu'tasim, rather than his son, Al-Abbas ibn Al-Ma'mun.
As Caliph, Al-Mu'tasim promptly ordered the dismantling of al-Ma'mun's military base at Tyana. He faced Khurramite revolts. One of the most difficult problems facing this Caliph was the ongoing uprising of Babak Khorramdin. Al-Mu'tasim overcame the rebels and secured a significant victory. Byzantine emperor Theophilus launched an attack against Abbasid fortresses. Al-Mu'tasim sent Al-Afshin, who met and defeated Theophilus' forces at the Battle of Anzen. On his return he became aware of a serious military conspiracy which forced him and his successors to rely upon Turkish commanders and ghilman slave-soldiers (foreshadowing the Mamluk system). The Khurramiyyah were never fully suppressed, although they slowly declined during the reigns of succeeding Caliphs. Near the end of al-Mu'tasim's life there was an uprising in Palestine, but he defeated the rebels.
During Al-Mu'tasim's reign, the Tahirid dynasty continued to grow in power. The Tahirids were exempted from many tributes and oversight functions. Their independence contributed to Abbasid decline in the east. Ideologically, al-Mu'tasim followed his half-brother al-Ma'mun. He continued his predecessor's support for the Islamic Mu'tazila sect, applying brutal torture. Arab mathematician Al-Kindi was employed by Al-Mu'tasim and tutored the Caliph's son. Al-Kindi had served at the House of Wisdom and continued his studies in Greek geometry and algebra under the caliph's patronage.
Al-Wathiq succeeded his father. Al-Wathiq dealt with opposition in Arabia, Syria, Palestine and in Baghdad. Using a famous sword he personally joined the execution of the Baghdad rebels. The revolts were the result of an increasingly large gap between Arab populations and the Turkish armies. The revolts were put down, but antagonism between the two groups grew, as Turkish forces gained power. He also secured a captive exchange with the Byzantines. Al-Wathiq was a patron of scholars, as well as artists. He personally had musical talent and is reputed to have composed over one hundred songs.
When Al-Wathiq died of high fever, Al-Mutawakkil succeeded him. Al-Mutawakkil's reign is remembered for many reforms and is viewed as a golden age. He was the last great Abbasid caliph; after his death the dynasty fell into decline. Al-Mutawakkil ended the Mihna. Al-Mutawakkil built the Great Mosque of Samarra as part of an extension of Samarra eastwards that built upon part of the walled royal hunting park. During his reign, Al-Mutawakkil met famous Byzantine theologian Constantine the Philosopher, who was sent to strengthen diplomatic relations between the Empire and the Caliphate by Emperor Michael III. Al-Mutawakkil involved himself in religious debates, as reflected in his actions against minorities. The Shīʻi faced repression embodied in the destruction of the shrine of Hussayn ibn ʻAlī, an action that was ostensibly carried out to stop pilgrimages. Al-Mutawakkil continued to rely on Turkish statesmen and slave soldiers to put down rebellions and lead battles against foreign empires, notably capturing Sicily from the Byzantines. Al-Mutawakkil was assassinated by a Turkish soldier.
Al-Muntasir succeeded to the Caliphate on the same day with the support of the Turkish faction, though he was implicated in the murder. The Turkish party had al-Muntasir remove his brothers from the line of succession, fearing revenge for the murder of their father. Both brothers wrote statements of abdication. During his reign, Al-Muntasir removed the ban on pilgrimage to the tombs of Hassan and Hussayn and sent Wasif to raid the Byzantines. Al-Muntasir died of unknown causes. The Turkish chiefs held a council to select his successor, electing Al-Musta'in. The Arabs and western troops from Baghdad were displeased at the choice and attacked. However, the Caliphate no longer depended on Arabian choice, but depended on Turkish support. After the failed Muslim campaign against the Christians, people blamed the Turks for bringing disaster on the faith and murdering their Caliphs. After the Turks besieged Baghdad, Al-Musta'in planned to abdicate to Al-Mu'tazz but was put to death by his order. Al-Mu'tazz was enthroned by the Turks, becoming the youngest Abbasaid Caliph to assume power.
Al-Mu'tazz proved too apt a pupil of his Turkish masters, but was surrounded by parties jealous of each other. At Samarra, the Turks were having problems with the "Westerns" (Berbers and Moors), while the Arabs and Persians at Baghdad, who had supported al-Musta'in, regarded both with equal hatred. Al-Mu'tazz put his brothers Al-Mu'eiyyad and Abu Ahmed to death. The ruler spent recklessly, causing a revolt of Turks, Africans, and Persians for their pay. Al-Mu'tazz was brutally deposed shortly thereafter. Al-Muhtadi became the next Caliph. He was firm and virtuous compared to the earlier Caliphs, though the Turks held the power. The Turks killed him soon after his ascension. Al-Mu'tamid followed, holding on for 23 years, though he was largely a ruler in name only. After the Zanj Rebellion, Al-Mu'tamid summoned al-Muwaffak to help him. Thereafter, Al-Muwaffaq ruled in all but name. The Hamdanid dynasty was founded by Hamdan ibn Hamdun when he was appointed governor of Mardin in Anatolia by the Caliphs in 890. Al-Mu'tamid later transferred authority to his son, al-Mu'tadid, and never regained power. The Tulunids became the first independent state in Islamic Egypt, when they broke away during this time.
Al-Mu'tadid ably administered the Caliphate. Egypt returned to allegiance and Mesopotamia was restored to order. He was tolerant towards Shi'i, but toward the Umayyad community he was not so just. Al-Mu'tadid was cruel in his punishments, some of which are not surpassed by those of his predecessors. For example, the Kharijite leader at Mosul was paraded about Baghdad clothed in a robe of silk, of which Kharijites denounced as sinful, and then crucified. Upon Al-Mu'tadid's death, his son by a Turkish slave-girl, Al-Muktafi, succeeded to the throne.
Al-Muktafi became a favorite of the people for his generosity, and for abolishing his father's secret prisons, the terror of Baghdad. During his reign, the Caliphate overcame threats such as the Carmathians. Upon Al-Muktafi's death, the vazir next chose Al-Muqtadir. Al-Muqtadir's reign was a constant succession of thirteen Vazirs, one rising on the fall or assassination of another. His long reign brought the Empire to its lowest ebb. Africa was lost, and Egypt nearly. Mosul threw off its dependence, and the Greeks raided acoss the undefended border. The East continued to formally recognise the Caliphate, including those who virtually claimed independence.
At the end of the Early Baghdad Abbasids period, Empress Zoe Karbonopsina pressed for an armistice with Al-Muqtadir and arranged for the ransom of the Muslim prisoner while the Byzantine frontier was threatened by Bulgarians. This only added to Baghdad's disorder. Though despised by the people, Al-Muqtadir was again placed in power after upheavals. Al-Muqtadir was eventually slain outside the city gates, whereupon courtiers chose his brother al-Qahir. He was even worse. Refusing to abdicate, he was blinded and cast into prison.
His son Ar-Radi took over only to experience a cascade of misfortune. Praised for his piety, he became the tool of the de facto ruling Minister, Ibn Raik (Amir al-Umara; 'Amir of the Amirs'). Ibn Raik held the reins of government and his name was joined with the Caliph's in public prayers. Around this period, the Hanbalis, supported by popular sentiment, set up in fact a kind of 'Sunni inquisition'. Ar-Radi is commonly regarded as the last of the real Caliphs: the last to deliver orations at the Friday service, to hold assemblies, to commune with philosophers, to discuss the questions of the day, to take counsel on the affairs of State; to distribute alms, or to temper the severity of cruel officers. Thus ended the Early Baghdad Abbasids.[citation needed]
In the late mid-930s, the Ikhshidids of Egypt carried the Arabic title "Wali" reflecting their position as governors on behalf of the Abbasids, The first governor (Muhammad bin Tughj Al-Ikhshid) was installed by the Abbasid Caliph. They gave him and his descendants the Wilayah for 30 years. The last name Ikhshid is Soghdian for "prince".
Also in the 930s, ‘Alī ibn Būyah and his two younger brothers, al-Hassan and Aḥmad founded the Būyid confederation. Originally a soldier in the service of the Ziyārīds of Ṭabaristān, ‘Alī was able to recruit an army to defeat a Turkish general from Baghdad named Yāqūt in 934. Over the next nine years the three brothers gained control of the remainder of the caliphate, while accepting the titular authority of the caliph in Baghdad. The Būyids made large territorial gains. Fars and Jibal were conquered. Central Iraq submitted in 945, before the Būyids took Kermān (967), Oman (967), the Jazīra (979), Ṭabaristān (980), and Gorgan (981). After this the Būyids went into slow decline, with pieces of the confederation gradually breaking off and local dynasties under their rule becoming de facto independent.

Middle Baghdad Abbasids

At the beginning of the Middle Baghdad Abbasids, the Caliphate had become of little importance. Bajkam, Amir al-Umara, contented himself with dispatching his secretary to Baghdad to assemble local dignitaries to elect a successor. The choice fell on Al-Muttaqi. Bajkam was killed on a hunting party by marauding Kurds. In the ensuing anarchy in Baghdad, Ibn Raik persuaded the Caliph to flee to Mosul where he was welcomed by the Hamdanid. They assassinated Ibn Raik. Hamdanid Nasir ad-Daula advanced on Baghdad, where mercenaries and well-organised Turks repelled them. Turkish general Tuzun became Amir al-Umara. The Turks were staunch Sunnis. A fresh conspiracy placed the Caliph in danger. Hamdanid troops helped ad-Daula escape to Mosul and then to Nasibin. Tuzun and the Hamdanid were stalemated. Al-Muttaqi was at Ar Raqqah, moving to Tuzun where he was deposed. Tuzun installed the blinded Caliph's cousin as successor, with the title of Al-Mustakfi. With the new Caliph, Tuzun attacked the Buwayhid dynasty and the Hamdanids. Soon after, Tuzun died, and was succeeded by one of his generals, Abu Ja'far. The Buwayhids then attacked Baghdad, and Abu Ja'far fled into hiding with the Caliph. Buwayhid Sultan Muiz ud-Daula assumed command forcing the Caliph into abject submission to the Amir. Eventually, Al-Mustakfi was blinded and deposed. The city fell into chaos, and the Caliph's palace was looted.
Once the Buwayhids controlled Baghdad, Al-Muti became caliph. The office was shorn of real power and Shi'a observances were established. The Buwayhids held on Baghdad for over a century. Tthrough the Buwayhid reign the Caliphate was at its lowest ebb, but was recognized religiously, except in Iberia. Buwayhid Sultan Muiz ud-Daula was prevented from raising a Shi'a Caliph to the throne by fear for his own safety, and fear of rebellion, in the capital and beyond.
The next Caliph, Al-Ta'i, reigned over factional strife in Syria among the Fatimids, Turks, and Carmathians. The Buwayhid dynasyty also fractured. The Abbasid borders were the defended only by small border states. Byzantine Emperor John Tzimisces's attacked and deposed Al-Ta'i.
By 1000 the global Muslim population had climbed to about 4 per cent of the world total compared to the Christian population of 10 per cent. Al-Qadir was recalled and appointed to the office. During his Caliphate, Mahmud of Ghazni looked after the empire. The great Mahmud of Ghazni, of Eastern fame, was friendly towards the Caliphs, and his victories in the Indian Empire were accordingly announced from the pulpits of Baghdad in grateful and glowing terms. Al-Qadir fostered the Sunni struggle against Shiʿism and outlawed heresies such as the Baghdad Manifesto and the createdness of the Qurʾan. He outlawed the Muʿtazila. During this and the next period, Islamic literature, especially Persian literature, flourished under the patronage of the Buwayhids.
During Al-Qa'im's reign, the Buwayhid ruler often fled the capital and the Seljuq dynasty gained power. Toghrül overran Syria and Armenia. He then made his way into the Capital, where he was well-received both by chiefs and people. In Bahrain, the Qarmatian state collapsed in Al-Hasa. Arabia recovered from the Fatimids and again acknowledged the spiritual jurisdiction of the Abbasids. Al-Muqtadi was honored by the Seljuq Sultan Malik-Shah I, during whose reign the Caliphate was recognized throughout the extending range of Seljuq conquest. The Sultan was critical of the Caliph's interference in affairs of state, but died before deposing the last of the Middle Baghdad Abbasids.

Late Baghdad Abbasids

The Late Baghdad Abbasids reigned from the beginning of the Crusades to the Seventh Crusade. The first Caliph was Al-Mustazhir. He was politically irrelevant, despite civil strife at home and the First Crusade in Syria. Raymond IV of Toulouse attempted to attack Baghdad, losing at the Battle of Manzikert. The global Muslim population climbed to about 5 per cent as against the Christian population of 11 per cent by 1100. Jerusalem was captured by crusaders who massacred its inhabitants. Preachers travelled throughout the caliphate proclaiming the tragedy and rousing men to recover the Al-Aqsa Mosque from the Frankss (European Crusaders). Crowds of exiles rallied for war against the infidel. Neither the Sultan nor the Caliph sent an army west.
Al-Mustarshid achieved more independence while the sultan Mahmud II of Great Seljuq was engaged in war in the East. The Banu Mazyad (Mazyadid State) general, Dubays ibn Sadaqa (emir of Al-Hilla), plundered Bosra and attacked Baghdad together with a young brother of the sultan, Ghiyath ad-Din Mas'ud. Dubays was crushed by a Seljuq army under Zengi, founder of Zengid dynasty. Mahmud's death was followed by a civil war between his son Dawud, his nephew Mas'ud and the atabeg Toghrul II. Zengi was recalled to the East, stimulated by the Caliph and Dubays, where he was beaten. The Caliph then laid siege to Mosul for three months without success, resisted by Mas'ud and Zengi. It was nonetheless a milestone in the caliphate's military revival.
After the siege of Damascus (1134), Zengi undertook operations in Syria. Al-Mustarshid attacked sultan Mas'ud of western Seljuq and was taken prisoner. He was later found murdered. His son, Al-Rashid failed to gain independence from Seljuq Turks. Zengi, because of the murder of Dubays, set up a rival Sultanate. Mas'ud attacked; the Caliph and Zengi, hopeless of success, escaped to Mosul. The Sultan regained power, a council was held, the Caliph was deposed, and his uncle, son of Al-Muqtafi, appointed as the new Caliph. Ar-Rashid fled to Isfahan and was killed by Hashshashins.
Continued disunion and contests between Seljuq Turks allowe4d al-Muqtafi to maintain control in Baghdad and to extend it throughout Iraq. In 1139, al-Muqtafi granted protection to the Nestorian patriarch Abdisho III. While the Crusade raged, the Caliph successfully defended Baghdad against Muhammad II of Seljuq in the Siege of Baghdad (1157). The Sultan and the Caliph dispatched men in response to Zengi's appeal, but neither the Seljuqs, nor the Caliph, nor their Amirs, dared resist the Crusaders.
The next caliph, Al-Mustanjid, saw Saladin extinguish the Fatimid dynasty after 260 years, and thus the Abbasids again prevailed. Al-Mustadi reigned when Saladin become the sultan of Egypt and declared allegiance to the Abbasids.
An-Nasir, "The Victor for the Religion of God", attempted to restore the Caliphate to its ancient dominant role. He consistently held Iraq from Tikrit to the Gulf without interruption. His forty-seven year reign was chiefly marked by ambitious and corrupt dealings with the Tartar chiefs, and by his hazardous invocation of the Mongols, which ended his dynasty. His son, Az-Zahir, was Caliph for a short period before his death and An-Nasir's grandson, Al-Mustansir, was made caliph.
Al-Mustansir founded the Mustansiriya Madrasah. In 1236 Ögedei Khan commanded to raise up Khorassan and populated Herat. The Mongol military governors mostly made their camp in Mughan plain, Azerbaijan. The rulers of Mosul and Cilician Armenia surrendered. Chormaqan divided the Transcaucasia region into three districts based on military hierarchy. In Georgia, the population were temporarily divided into eight tumens. By 1237 the Mongol Empire had subjugated most of Persia, excluding Abbasid Iraq and Ismaili strongholds, and all of Afghanistan and Kashmir.
Al-Musta'sim was the last Abbasid Caliph in Baghdad and is noted for his opposition to the rise of Shajar al-Durr to the Egyptian throne during the Seventh Crusade. To the east, Mongol forces under Hulagu Khan swept through the Transoxiana and Khorasan. Baghdad was sacked and the caliph deposed soon afterwards. The Mamluk sultans and Syria later appointed a powerless Abbasid Caliph in Cairo.

Cairo Abbasid Caliphs

The Abbasid "shadow" caliph of Cairo reigned under the tutelage of the Mamluk sultans and nominal rulers used to legitimize the actual rule of the Mamluk sultans. All the Cairene Abbasid caliphs who preceded or succeeded Al-Musta'in were spiritual heads lacking any temporal power. Al-Musta'in was the only Cairo-based Abbasid caliph to even briefly hold political power. Al-Mutawakkil III was the last "shadow" caliph. In 1517, Ottoman sultan Selim I defeated the Mamluk Sultanate, and made Egypt part of the Ottoman Empire.

Fatimid Empire

The Fatimids originated in Ifriqiya (modern-day Tunisia and eastern Algeria). The dynasty was founded in 909 by ʻAbdullāh al-Mahdī Billah, who legitimised his claim through descent from Muhammad by way of his daughter Fātima as-Zahra and her husband ʻAlī ibn-Abī-Tālib, the first Shīʻa Imām, hence the name al-Fātimiyyūn "Fatimid".
Abdullāh al-Mahdi's control soon extended over all of central Maghreb, an area consisting of the modern countries of Morocco, Algeria, Tunisia and Libya, which he ruled from Mahdia, his capital in Tunisia.
The Fatimids entered Egypt in the late 10th century, conquering the Ikhshidid dynasty and founding a capital at al-Qāhira(Cairo) in 969. The name was a reference to the planet Mars, "The Subduer", which was prominent in the sky at the moment that city construction started. Cairo was intended as a royal enclosure for the Fatimid caliph and his army, though the actual administrative and economic capital of Egypt was in cities such as Fustat until 1169. After Egypt, the Fatimids continued to conquer surrounding areas until they ruled from Tunisia to Syria and even crossed the Mediterranean into Sicily and southern Italy.
Under the Fatimids, Egypt became the center of an empire that included at its peak North Africa, Sicily, [Palestine, Lebanon, Syria, the Red Sea coast of Africa, Yemen and the Hejaz. Egypt flourished, and the Fatimids developed an extensive trade network in both the Mediterranean and the Indian Ocean. Their trade and diplomatic ties extended all the way to China and its Song Dynasty, which determined the economic course of Egypt during the High Middle Ages.
Unlike other governments in the area, Fatimid advancement in state offices was based more on merit than heredity. Members of other branches of Islam, including Sunnis, were just as likely to be appointed to government posts as Shiites. Tolerance covered non-Muslims such as Christians and Jews; they took high levels in government based on ability. There were, however, exceptions to this general attitude of tolerance, notably Al-Hakim bi-Amr Allah.
The Fatimid palace was in two parts. It was in the Khan el-Khalili area at Bin El-Quasryn street.

Fatimid caliphs

During the beginning of the Middle Baghdad Abbasids, the Fatimid Caliphs claimed spiritual supremacy not only in Egypt, but also contested the religious leadership of Syria. At the beginning of the Abbasid realm in Baghdad, the Alids faced severe persecution by the ruling party as they were a direct threat to the Caliphate. Owing to the Abbasid inquisitions, the forefathers opted for concealment of the Dawa's existence. Subsequently, they traveled towards the Iranian Plateau and distanced themselves from the epicenter of the political world. Al Mahdi's father, Al Husain al Mastoor returned to control the Dawa's affairs. He sent two Dai's to Yemen and Western Africa. Al Husain died soon after the birth of his son, Al Mahdi. A system of information gatherers helped update Al Mahdi on each development which took place in North Africa.
Al Mahdi established the first Imam of the Fatimid dynasty. He claimed genealogic origins dating as far back as Fatimah through Husayn and Ismail. Al Mahdi established his headquarters at Salamiyah and moved towards north-western Africa, under Aghlabid rule. His success of laying claim to being the precursor to the Mahdi was instrumental among the Berber tribes of North Africa, specifically the Kutamah tribe. Al Mahdi established himself at the former Aghlabid residence at Raqqadah, a suburb of Al-Qayrawan in Tunisia. At the time of his death he had extended his reign to Morocco of the Idrisids, as well as Egypt itself. In 920, Al Mahdi took up residence at the newly established capital of the empire, Al-Mahdiyyah. After his death, Al Mahdi was succeeded by his son, Abu Al-Qasim Muhammad Al-Qaim, who continued his expansionist policy.

Berbers and Iberian Umayyads

The Arabs, under the command of the Berber General Tarik ibn Ziyad, first began their conquest of southern Spain or al-Andalus in 711. A raiding party led by Tarik was sent to intervene in a civil war in the Visigothic kingdom in Hispania. Crossing the Strait of Gibraltar (named after the General), it won a decisive victory in the summer of 711 when the Visigothic king Roderic was defeated and killed on July 19 at the Battle of Guadalete. Tariq's commander, Musa bin Nusair crossed with substantial reinforcements, and by 718 the Muslims dominated most of the peninsula. Some later Arabic and Christian sources present an earlier raid by a certain Ṭārif in 710 and also, the Ad Sebastianum recension of the Chronicle of Alfonso III, refers to an Arab attack incited by Erwig during the reign of Wamba (672–80). The two large armies may have been in the south for a year before the decisive battle was fought.
The rulers of Al-Andalus were granted the rank of Emir by the Umayyad Caliph Al-Walid I in Damascus. After the Abbasids came to power, some Umayyads fled to Muslim Spain to establish themselves there. By the end of the 10th century, the ruler Abd al-Rahman III took over the title of Emir of Córdoba(912-961). Soon after, the Umayyads went on developing a strengthened state with its capital as Córdoba. Al-Hakam II succeeded to the Caliphate after the death of his father Abd ar-Rahman III in 961. He secured peace with the Christian kingdoms of northern Iberia, and made use of the stability to develop agriculture through the construction of irrigation works. Economical development was also encouraged through the widening of streets and the building of markets. The rule of the Caliphate is known as the heyday of Muslim presence in the peninsula.
The Umayyad Caliphate collapsed in 1031 due to political divisions and civil unrest during the rule of Hicham II who was ousted because of his indolence. Al-Andalus then broke up into a number of states called taifa kingdoms (Arabic, Muluk al-ṭawā'if; English, Petty kingdoms). The decomposition of the Caliphate into those petty kingdoms weakened the Muslims in the Iberian Peninsula vis-à-vis the Christian kingdoms of the north. Some of the taifas, such as that of Seville, were forced to enter into alliances with Christian princes and pay tributes in money to Castille.

Emirs of Córdoba

Abd al-Rahman I and Bedr (a former Greek slave) escaped with their lives after the popular revolt known as the Abbasid Revolution. Rahman I continued south through Palestine, the Sinai, and then into Egypt. Rahman I was one of several surviving Umayyad family members to make a perilous trek to Ifriqiya at this time. Rahman I and Bedr reached modern day Morocco near Ceuta. Next step would be to cross to sea to al-Andalus, where Rahman I could not have been sure whether he would be welcome. Following the Berber Revolt (740s), the province was in a state of confusion, with the Ummah torn by tribal dissensions among the Arabs and racial tensions between the Arabs and Berbers. Bedr lined up three Syrian commanders – Obeid Allah ibn Uthman and Abd Allah ibn Khalid, both originally of Damascus, and Yusuf ibn Bukht of Qinnasrin and contacted al-Sumayl (then in Zaragoza) to get his consent, but al-Sumayl refused, fearing Rahman I would try to make himself emir. After discussion with Yemenite commanders, Rahman I was told to go to al-Andalus. Shortly thereafter, he set off with Bedr and a small group of followers for Europe. Abd al-Rahman landed at Almuñécar in al-Andalus, to the east of Málaga.
During his brief time in Málaga, he quickly amassed local support. News of the prince's arrival spread throughout the peninsula. In order to help speed his ascension to power, he took advantage of the feuds and dissensions. However, before anything could be done, trouble broke out in northern al-Andalus. Abd al-Rahman and his followers were able to control Zaragoza. Rahman I fought to rule al-Andalus in a battle at the Guadalquivir river, just outside of Córdoba on the plains of Musarah (Battle of Musarah). Rahman I was victorious, chasing his enemies from the field with parts of their army. Rahman I marched into the capital, Córdoba, fighting off a counterattack, but negotiations ended the confrontation. After Rahman I consolidated power, he proclaimed himself the al-Andalus emir. Rahman I did not claim the Muslim caliph, though. The last step was to have al-Fihri's general, al-Sumayl, garroted in Córdoba's jail. Al-Andalus was a safe haven for the house of Umayya that managed to evade the Abbasids.
In Baghdad, the Abbasid caliph al-Mansur had planned to depose the emir. Rahman I and his army confronted the Abbasids, killing most of the Abbasid army. The main Abbasid leaders were decapitated, their heads preserved in salt, with identifying tags pinned to their ears. The heads were bundled in a gruesome package and sent to the Abbasid caliph who was on pilgrimage at Mecca. Rahman I quelled repeated rebellions in al-Andalus. Near the end of his life, it is said that Abd al-Rahman became increasingly paranoid and sequestered himself in his palaces.
Rahman I's successor was his son Hisham I. Born in Córdoba, he built many mosques and completed the Mezquita. He called for a jihad that resulted in a campaign against the Kingdom of Asturias and the County of Toulouse; in this second campaign he was defeated at Orange by William of Gellone, first cousin to Charlemagne. His successor Al-Hakam I came to power and was challenged by his uncles, other sons of Rahman I. One, Abdallah, went to the court of Charlemagne in Aix-la-Chapelle to negotiate for aid. In the mean time Córdoba was attacked, but was defended. Hakam I spent much of his reign suppressing rebellions in Toledo, Saragossa and Mérida.
Abd ar-Rahman II succeeded his father and engaged in nearly continuous warfare against Alfonso II of Asturias, whose southward advance he halted. Rahman III repulsed an assault by Vikings who had disembarked in Cadiz, conquered Seville (with the exception of its citadel) and attacked Córdoba. Thereafter he constructed a fleet and naval arsenal at Seville to repel future raids. He responded to William of Septimania's requests of assistance in his struggle against Charles the Bald's nominations.
Muhammad I's reign was marked by the movements of the Muladi (ethnic Iberian Muslims) and Mozarabs (Muslim-Iberia Christians). Muhammad I was succeeded by his son Mundhir I. During the reign of his father, Mundhir I commanded military operations against the neighbouring Christian kingdoms and the Muladi rebellions. At his father's death, he inherited the throne. During his two year reign, Mundhir I fought against Umar ibn Hafsun. He died in 888 at Bobastro, succeeded by his brother Abdullah ibn Muhammad al-Umawi.
Umawi showed no reluctance to dispose of those he viewed as a threat. His government was marked by continuous wars between Arabs, Berbers and Muladi. His power as emir was confined to the area of Córdoba, while the rest had been seized by rebel families. The son he had designated as successor was killed by one of Umawi's brothers. The latter was in turn executed by Umawi's father, who named as successor Abd ar-Rahman III, son of the killed son of Umawi.

The Crusades

Beginning in the 8th century, the Iberian Christian kingdoms had begun the Reconquista aimed at retaking Al-Andalus from the Moors. In 1095, Pope Urban II, inspired by the conquests in Spain by Christian forces and implored by the eastern Roman emperor to help defend Christianity in the East, called for the First Crusade from Western Europe which captured Odessa, Antioch, Tripoli and Jerusalem.
In the early period of the Crusades, the Christian Kingdom of Jerusalem emerged and for a time controlled Jerusalem. The Kingdom of Jerusalem and other smaller Crusader kingdoms over the next 90 years formed part of the complicated politics of the Levant, but did not in threaten the Islamic Caliphate nor other powers in the region. After Shirkuh ended Fatimid rule in 1169, uniting it with Syria, the Crusader kingdoms were faced with a threat, and his nephew Saladin reconquered most of the are in 1187, leaving the Crusaders holding a few ports.
In the Third Crusade armies from Europe failed to recapture Jerusalem, though Crusader states lingered for several decades, and other crusades followed. The Christian Reconquista continued in Al-Andalus, and was eventually completed with the fall of Granada in 1492. During the low period of the Crusades, the Fourth Crusade was diverted from the Levant and instead took Constantinople, leaving the Eastern Roman Empire (now the Byzantine Empire) further weakened in their long struggle against the Turkish peoples to the east. However, the crusaders did manage to damage Islamic caliphates; preventing them from further expansion into Christendom and targets of the Mamluks and the Mongols.

Ayyubid dynasty

The Ayyubid dynasty was founded by Saladin and centered in Egypt. In 1174, Saladin proclaimed himself Sultan and conquered the Near East region. The Ayyubids ruled much of the Middle East during the 12th and 13th centuries, controlling Egypt, Syria, northern Mesopotamia, Hejaz, Yemen, and the North African coast up to the borders of modern-day Tunisia. After Saladin, his sons contested control over the sultanate, but Saladin's brother al-Adil eventually established himself in 1200. In the 1230s, Syria's Ayyubid rulers attempted to win independence from Egypt and remained divided until Egyptian Sultan as-Salih Ayyub restored Ayyubid unity by taking over most of Syria, excluding Aleppo, by 1247. In 1250, the dynasty in the Egyptian region was overthrown by slave regiments. A number of attempts to recover it failed, led by an-Nasir Yusuf of Aleppo. In 1260, the Mongols sacked Aleppo and wrested control of what remained of the Ayyubid territories soon after.

Mongol invasions

After the Crusades the Mongols invaded in the 13th century, marking the end of the Islamic Golden Age. Some historians assert that the eastern Islamic world never fully recovered. Under the leadership of Genghis Khan, The Mongols ended to the Abbasid era. The Mongol invasion of Central Asia began in 1219 at a huge cost in civilian life and economic devastation. The Mongols spread throughout Central Asia and Persia: the Persian city of Isfahan had fallen to them by 1237.
With the election of Khan Mongke in 1251, Mongol targeted the Abbasid capital, Baghdad. Mongke's brother, Hulegu, was made leader of the Mongol Army assigned to the task of subduing Baghdad. The fall of Bagdhad in 1258 destroyed what had been the largest city in Islam. The last Abbasid caliph, al-Musta'sim, was captured and killed; and Baghdad was ransacked and destroyed. The cities of Damascus and Aleppo fell in 1260. Plans for the conquest of Egypt were delayed due to the death of Mongke at around the same time. The Abbasid army lost to the superior Mongol army, but the invaders were finally stopped by Egyptian Mamluks north of Jerusalem in 1260.
Ultimately, the Ilkhanate, Golden Horde, and the Chagatai Khanate - three of the four principal Mongol khanates - embraced Islam. In power in Syria, Mesopotamia, Persia and further east, over the rest of the 13th century gradually all converted to Islam. Most Ilkhanid rulers were replaced by the new Mongol power founded by Timur (himself a Muslim), who conquered Persia in the 1360s, and moved against the Delhi Sultanate in India and the Ottoman Turks in Anatolia. His invasions were equally destructive, sacking Bagdhad, Damascus, Delhi and many other cities, with enormous loss of life. Timur had attacked areas still recovering from the Black Death, which may have killed one third of the population of the Middle East. The plague began in China, and reached Alexandria in Egypt in 1347, spreading over the following years to most Islamic areas. The combination of the plague and the wars left the Middle Eastern Islamic world in a seriously weakened position. The Timurid dynasty would found had many branches of Islam, including the Mughals of India.

The Mamluks

In 1250, the Ayyubid Egyptian dynasty was overthrown by slave regiments, and the Mamluk Sultanate was born. In the 1260s, the Mongols sacked and control the Islamic Near East territories. The Mamluks, who were Turkic, forced out the Mongols (see Battle of Ain Jalut) after the final destruction of the Ayyubid dynasty. Thus they united Syria and Egypt for the longest interval between the Abbasid and Ottoman empires (1250–1517). The Mamluks experienced a continual state of political conflict, military tension, proxy wars, and economic competition between the "Muslim territory" (Dar al-Islam) and "non-Muslim territory" (Dar al-Harb).
As part of their chosen role as defenders of Islamic orthodoxy, the Mamluks sponsored numerous religious buildings, including mosques, madrasas and khanqahs. Though some construction took place in the provinces, the vast bulk of these projects expanded the capital. Many Mamluk buildings in Cairo survive, particularly in Old Cairo.

Bahri Sultans

A former Mamluk slave who was born a prince, Aybak (known as Lion of Ain Jaloot) replaced the Mamluks in 1250. Aybak, by then a general, married Shajar al-Durr, the widow of Ayyubid caliph al-Salih Ayyub. Military prestige was at the center of Mamluk society, and it played a key role in the confrontations with the Mongol forces. After Aybak's assassination and the accession of Qutuz in 1259, the Mamluks challenged and routed the Mongols at the Battle of Ain Jalut in late 1260. The Mongols were again defeated by the Mamluks at the Battle of Hims a few months later, and then driven out of Syria altogether. With this, the Mamluks were able to concentrate their forces and to conquer the last of the crusader territories in the Levant.

Burji Sultans

The global Muslim population had reached about 8 per cent of the world total as against the Christian population of 14 per cent by 1400.

African region

The first continent outside of Arabia to have an Islamic history was Africa, particularly Abyssinia (modern day Ethiopia via modern day Eritrea).

Maghreb region
.
Kairouan in Tunisia was the first city founded by Muslims in the Maghreb. Arab general Uqba ibn Nafi erected the city (in 670) and, in the same time, the Great Mosque of Kairouan considered as the oldest and most prestigious sanctuary in the western Islamic world.
This part of Islamic territory has had independent governments during most of Islamic history. The Idrisid were the first Arab rulers in the western Maghreb (Morocco), ruling from 788 to 985. The dynasty is named after its first sultan Idris I.
The Almoravid dynasty was a Berber dynasty from the Sahara flourished over a wide area of North-Western Africa and the Iberian Peninsula during the 11th century. Under this dynasty the Moorish empire was extended over present-day Morocco, Western Sahara, Mauritania, Gibraltar, Tlemcen (in Algeria) and a part of what is now Senegal and Mali in the south, and Spain and Portugal in the north.
The Almohad Dynasty or "the Unitarians", were a Berber Muslim religious power which founded the fifth Moorish dynasty in the 12th century, and conquered all Northern Africa as far as Egypt, together with Al-Andalus.

East African region


Islam came to East Africa along existing trade routes. They learned from them the manners of the Muslims and this led to their conversion by the Muslim Arabs. Islam in East Africa dates back to the hijra; in 615, a group of Muslims were counseled by Muhammad to escape persecution in Mecca and travel to Abyssinia (an act known as the First migration to Abyssinia), which was ruled by, in Muhammad's estimation, a pious Christian king named al-Najashi (Negus, King of Abyssinia). The people overthrew the current ruler. Islamic tradition states that the first muezzin, Bilal al-Habeshi, was a companion of Muhammad from Abyssinia (Habasha).
East African Islamic governments centered in Tanzania (then Zanzibar). The people of Zayd were Muslims that immigrated to East Africa. In pre-colonial East Africa, the structure of Islamic authority was held up through the Ulema (wanawyuonis, in Swahili language). These leaders had some degree of authority over most of the Muslims in East Africa before territorial boundaries were established. The chief Qadi there was recognized for having the final religious authority.

West African region

Much later, Usman dan Fodio after the Fulani War, found himself in command of the largest state in Africa, the Fulani Empire. Dan Fodio worked to establish an efficient government grounded in Islamic laws. Already aged at the beginning of the war, he retired in 1815 passing the title of Sultan of Sokoto to his son Muhammed Bello.
Asia and the Far East

South Asia

On the Indian subcontinent, Islam first appeared in the southwestern tip of the peninsula, in today's Kerala state. Arabs traded with Malabar even before the birth of Muhammad. Native legends say that a group of Sahaba, under Malik Ibn Deenar, arrived on the Malabar Coast and preached Islam. According to that legend, the first mosque of India was built by Second Chera King Cheraman Perumal, who accepted Islam and received the name Tajudheen. He traveled to Arabia to meet Muhammad and died on the trip back, somewhere in today's Oman. Historical records suggest that the Cheraman Perumal Mosque was built in Hijra 5 (629).
Islamic rule came to India in the 8th century, when Muhammad bin Qasim conquered Sindh. Muslim conquests expanded under Mahmud and the Ghaznavids until the late 12th century, when the Ghurids overran the Ghaznavids and extended the conquests in Northern India. Qutb-ud-din Aybak conquered Delhi in 1206 and began the reign of the Delhi Sultanates.
In the 14th century, Alauddin Khilji extended Muslim rule south to Gujarat, Rajasthan and Deccan. Various other Muslim dynasties also formed and ruled across India from the 13th to the 18th century such as the Qutb Shahi and the Bahmani, but none rivalled the power and extensive reach of the Mughal Empire at its peak.

China
In China, four Sahabas (Sa'ad ibn abi Waqqas, Wahb Abu Kabcha, Jafar ibn Abu Talib and Jahsh) preached in 616/17 and onwards after following the Chittagong–Kamrup–Manipur route after sailing from Abyssinia in 615/16. After conquering Persia in 636, Sa'ad ibn abi Waqqas went with Sa'id ibn Zaid, Qais ibn Sa'd and Hassan ibn Thabit to China in 637 taking the complete Quran. Sa'ad ibn abi Waqqas headed for China for the third time in 650-51 after Caliph Uthman asked him to lead an embassy to China, which the Chinese emperor received.

Southeast Asia
Many of historian predict that Islam reached South East Asia, espescially western part of Indonesia Archipelago on the 13th Century. But, More than Two Thousands years ago Arab traders from Yaman had been connected to other far east Asia through trading and traveling by sea. The trader from Arab is the intermediary trader between Europe to African, Indian, South East Asian, and Far East Asian, including Japan and China. They were not just sold goods from Arab, but also goods from Africa, India, and so on, such as ivory, fragrance, spice, seasoning, gold, etc. Islam reached the islands of Southeast Asia through traders from Mecca in the first century of Islamic Calendar or in the 7th century. The traders who also a good Islamic Believers was mingled to native. In their interaction, many of the native in south east Asia adopt Islam as their new faith. Because Islam offer them more freedom of speech, freedom of faith, and also freedom of caste in society.
There are many strong possibility that Islam had been spread by Arab traders to South East Asia in the 1st Century of Islamic Calendar or 7th Century of Christian/Gregorian Calendar. This Fact is much stronger, according to T.W. Arnold in The Preaching of Islam - In the 2nd Century of Islamic Calender (Hijri), Arab trader had been trade to Ceylon or Srilangka (island in southern part of India). The same argument has been told by Prof.Dr. B.H. Burger and Prof.Dr.Mr. Prajudi in Sedjarah Ekonomis Sosiologis Indonesia (History of Socio Economic of Indonesia)
There are more possibility that Islam was spread by Arab Traders to South East Asia. According to Al Biruni, the Muslim Scholar Geographical Experty, 973 - 1048 AD, in his World Atlas written that Indian or Indonesia Ocean used to be call as Persian Ocean. After the Western Imperialist ruled, it is replaced Persian Ocean to be Indian Ocean.
Soon, many Sufi missionaries translated classical Sufi literature from Arabic and Persian into Malay. Coupled with the composing of original Islamic literature in Malay, this led the way to the transformation of Malay into an Islamic language. By 1292, when Marco Polo visited Sumatra, most of the inhabitants had converted to Islam. The Sultanate of Malacca was founded by Parameswara, a Srivijayan Prince in the Malay peninsula. Through trade and commerce, Islam spread to Borneo and Java, Indonesia. By the late 15th century, Islam had been introduced to the Philippines.
As Islam spread from 7th Century AD, the social changes had been developed, from the individual faith changes to society changes. Soon, after five centuries of mingled and interraced with assimilation and acculturation with the native south east Asia society, Islam was emerged as political power in the region.
So, as Islam spread, three main Muslim political powers emerged. Aceh, the most important Muslim power, was based in Northern Sumatra. It controlled much of the area between Southeast Asia and India. The Sultanate also attracted Sufi poets. The second Muslim power was the Sultanate of Malacca on the Malay peninsula. The Sultanate of Demak was the third power, appearing in Java, where the emerging Muslim forces defeated the local Majapahit kingdom in the early 16th century. Although the sultanate managed to expand its territory somewhat, its rule remained brief.
Portuguese forces captured Malacca in 1511 under the naval general Afonso de Albuquerque. With Malacca subdued, the Aceh Sultanate and Brunei established themselves as centers of Islam in Southeast Asia. Brunei's sultanate remains intact even to this day.

Fragmentation period

Three Early Modern empires

In the 15th and 16th centuries three major Muslim empires formed: the Ottoman Empire in the Middle East, the Balkans and Northern Africa; the Safavid Empire in Greater Iran; and the Mughul Empire in South Asia. These imperial powers were made possible by the discovery and exploitation of gunpowder and more efficient administration. By the end of the 19th century, all three had declined, and by the early 20th century, with the Ottomans' defeat in World War I, the last Muslim empire collapsed.
Dar al-'Ahd (House of truce) began to develop in the Ottoman Empire's relationship with its tributary states. In the contemporary National period, the term referred to non-Muslim governments that had armistice or peace agreements with Muslim governments. Today, the actual status of the non-Muslim country in question may vary from acknowledged equality to tributary states.

Mughal Empire

The Mughal Empire was a product of various Central Asian invasions into the Indian subcontinent. It was founded by the Timurid prince Babur in 1526 with the destruction of the Delhi sultanate, placing its capital in Agra. Babur's death some years later and the indecisive rule of his son, Humayun, brought instability to Mughal rule. The resistance of the Afghani Sher Shah, who administered a string of defeats to Humayun, weakened the empire. A year before his death, however, Humayun managed to recover much of the lost territories, leaving a substantial legacy for his son, the 13 year old Akbar (later known as Akbar the Great), in 1556. Under Akbar, consolidation of the Mughal Empire occurred through both expansion and administrative reforms. After Akbar, Jahangir and Shah Jahan came to power. Subsequently, Aurangazeb ruled vast areas including Afghanisthan, Pakistan, India and Bangladesh.
The empire ruled most of present-day India, Pakistan, Bangladesh and Afghanistan for several centuries. Its decline in the early 18th century allowed India to be divided into smaller kingdoms and states. The Mughal dynasty was dissolved by the British Empire after the Indian rebellion of 1857. It left a lasting legacy on Indian culture and architecture. Famous buildings built by the Mughals, include: the Taj Mahal, the Red Fort, the Badshahi Mosque, the Lahore Fort, the Shalimar Gardens and the Agra Fort. During the empire's reign, Muslim communities flourished all over India, in Gujarat, Bengal and Hyderabad. Various Sufi orders from Afghanistan and Persia were active throughout the region. More than a quarter of the population converted to Islam.

Safavid Empire

The Safavids dynasty from Azarbaijan ruled from 1501 to 1736, and which established Twelver Shi'a Islam as the region's official religion and united its provinces under a single sovereignty, thereby reigniting the Persian identity.
Although claiming to be the descendants of Ali ibn Abu Talib, the Safavids were Sunni (the name "Safavid" comes from a Sufi order called Safavi). Their origins go back to Firuz Shah Zarrinkolah, a local dignitary from the north. During their rule, the Safavids recognized Twelver Shi'a Islam as the State religion, thus giving the region a separate identity from its Sunni neighbours.
In 1524, Tahmasp I acceded to the throne, initiating a revival of the arts. Carpetmaking became a major industry. The tradition of Persian miniature painting in manuscripts reached its peak, until Tahmasp turned to strict religious observance in middle age, prohibiting the consumption of alcohol and hashish and removing casinos, taverns and brothels. Tahmasp's nephew Ibrahim Mirza continued to patronize a last flowering of the arts until he was murdered, after which many artists were recruited by the Mughal dynasty.
Tahmasp's grandson, Shah Abbas I, restored the shrine of the eighth Twelver Shi'a Imam, Ali al-Ridha at Mashhad, and restored the dynastic shrine at Ardabil. Both shrines received jewelry, fine manuscripts and Chinese porcelains. Abbas moved the capital to Isfahan, revived old ports, and established thriving trade with Europeans. Amongst Abbas's most visible cultural achievements was the construction of Naqsh-e Jahan Square ("Design of the World"). The plaza, located near a Friday mosque, covered 20 acres (81,000 m2).

Ottoman Empire

The Seljuq Turks declined in the second half of the 13th century, after the Mongol invasion. This resulted in the establishment of multiple Turkish principalities, known as beyliks. Osman I, the founder of the Ottoman dynasty, assumed leadership of one of these principalities (Söğüt) in 1281, succeeding his father Ertuğrul. Declaring an independent Ottoman emirate in 1299, Osman I afterwards led it in a series of battles with the Byzantine Empire. By 1331, the Ottomans had captured Nicaea, the former Byzantine capital, under the leadership of Osman's son and successor, Orhan I. Victory at the Battle of Kosovo against the Serbs in 1389 then facilitated their expansion into Europe. The Ottomans were established in the Balkans and Anatolia by the time Bayezid I ascended to power in the same year, now at the helm of a growing empire.
Growth halted when Mongol warlord Timur (also known as "Tamerlane") captured Bayezid I in the Battle of Ankara in 1402, beginning the Ottoman Interregnum. This episode was characterized by the division of the Ottoman territory amongst Bayezid I's sons, who submitted to Timurid authority. When a number of Ottoman territories regained independent status, ruin for the Empire loomed. However, the empire recovered, as the youngest son of Bayezid I, Mehmed I, waged offensive campaigns against his ruling brothers, thereby reuniting Asia Minor and declaring himself sultan in 1413.
Around this time the Ottoman naval fleet developed, such that they were able to challenge Venice, a naval power. They also attempted to reconquer the Balkans. By the time of Mehmed I's grandson, Mehmed II (ruled 1444 — 1446; 1451 — 1481), the Ottomans could lay siege to Constantinople, the capital of Byzantium. A factor in this siege was the use of muskets and large cannons introduced by the Ottomans. The Byzantine fortress succumbed in 1453, after 54 days of siege. Mehmed II renamed it Istanbul. Without its capital the Byzantine Empire disintegrated. The future successes of the Ottomans and later empires would depend upon the exploitation of gunpowder.
In the early 16th century, the Shi'ite Safavid dynasty assumed control in Persia under the leadership of Shah Ismail I, defeating the ruling Turcoman federation Aq Qoyunlu (also called the "White Sheep Turkomans") in 1501. The Ottoman sultan Selim I sought to repel Safavid expansion, challenging and defeating them at the Battle of Chaldiran in 1514. Selim I also deposed the ruling Mamluks in Egypt, absorbing their territories in 1517. Suleiman I (also known as Suleiman the Magnificent), Selim I's successor, took advantage of the diversion of Safavid focus to the Uzbeks on the eastern frontier and recaptured Baghdad, which had fallen under Safavid control. Despite this, Safavid power remained substantial, rivalling the Ottomans. Suleiman I advanced deep into Hungary following the Battle of Mohács in 1526 — reaching as far as the gates of Vienna thereafter, and signed a Franco-Ottoman alliance with Francis I of France against Charles V of the Roman Empire 10 years later. Suleiman I's rule (1520 — 1566) was the apex of the Ottoman Empire. The rapid European industrialization thereafter sent it into a relative decline.

Modern history

The modern age brought technological and organizational changes to Europe while the Islamic region continued the patterns of earlier centuries. The Great Powers globalized economically and colonized much of the region.

Ottoman Empire partition

By the end of the 19th century, the Ottoman empire had declined. The decision to back Germany in World War I meant they shared the Central Powers' defeat in that war. The defeat led to the overthrow of the Ottomans by Turkish nationalists led by the victorious general of the Battle of Gallipoli: Mustafa Kemal, who became known to his people as Atatürk, "Father of the Turks." Atatürk was credited with renegotiating the treaty of Sèvres (1920) which ended Turkey's involvement in the war and establishing the modern Republic of Turkey, which was recognized by the Allies in the Treaty of Lausanne (1923). Atatürk went on to implement an ambitious program of modernization that emphasized economic development and secularization. He transformed Turkish culture to reflect European laws, adopted Hindu-Arabic numerals, the Latin script, separated the religious establishment from the state, and emancipated woman—even giving them the right to vote in parallel with women's suffrage in the west.
Following World War I, the vast majority of former Ottoman territory outside of Asia Minor was handed over to the victorious European powers as protectorates. During the war the Allies had promised the subject peoples independence in exchange for their assistance fighting the Turkish powers. To their dismay, they found that this system of "protectorates" was a smoke-screen for their continued subjugation by the British and the French. The struggles for independence from their Turkish overlords and the cooperation of partisan forces with the British were romanticized in the stories of British secret intelligence agent T. E. Lawrence—later known as "Lawrence of Arabia." Ottoman successor states include today's Albania, Bosnia and Herzegovina, Bulgaria, Egypt, Greece, Iraq, Lebanon, Romania, Saudi Arabia, Serbia, Syria, Jordan, Turkey, Balkan states, North Africa and the north shore of the Black Sea.
Many Muslim countries sought to adopt European political organization and nationalism began to emerge in the Muslim world. Countries like Egypt, Syria and Turkey organized their governments sought to develop national pride amongst their citizens. Other places, like Iraq, were not as successful due to a lack of unity and an inability to resolve age-old prejudices between Muslim sects and against non-Muslims.
Some Muslim countries, such as Turkey and Egypt, sought to separate Islam from the secular government. In other cases, such as Saudi Arabia, the government brought out religious expression in the re-emergence of the puritanical form of Sunni Islam known to its detractors as Wahabism, which found its way into the Saudi royal family.

Indian partition

The partition of India refers to the creation in August 1947 of the now sovereign states of India and Pakistan. The two nations were formed out of the former British Raj, including treaty states, when Britain granted independence to the area (see Undivided India). In particular, the term refers to the partition of Bengal and Punjab, the two main provinces of what would be Pakistan.
In 1947, after the partition of India, Pakistan became the largest Islamic country in the world (by population) and the tenth largest post-World War II state in the modern world. In 1971, after a bloody war of independence, the Bengal part of Pakistan became an independent state called Bangladesh. Pakistan in the contemporary era is the second largest Islamic country in the world, following Indonesia. Pakistan is the only nuclear power among predominantly Muslim nations.

Post-1945 era

Between 1953 and 1964, King Saud reorganized the government of the monarchy his father, Ibn Saud, had created. Saudi Arabia's ministries included Communication (1953), Agriculture and Water (1953), Petroleum (1960), Pilgrimage and Islamic Endowments (1960), Labour and Social Affairs (1962) and Information (1963). He also put Talal, one of his many younger brothers (29 years his junior) in charge of the Ministry of Transport.
In 1958-59, Talal proposed the formation of a National Council. As he proposed it, it would have been a consultative body, not a legislature. Still, he thought of it as a first step toward broader popular participation in the government. Talal presented this proposal to the king when the Crown Prince was out of the country. Saud forwarded the proposal to the ulama asking them whether a National Council was a legitimate institution in Islam. The idea then disappeared until it was revived more than three decades later. A Consultative Council came into existence in 1992.
The Organization of Petroleum Exporting Countries came into existence in 1960. For the first decade or more of its existence, it was unable to increase revenue for the member nations. Tension between Faisal and Saud continued to mount until a showdown in 1964. Saud threatened to mobilize the Royal Guard against Faisal and Faisal threatened to mobilize the National Guard against Saud. Saud then abdicated and left for Cairo, then Greece, where he would die in 1969. Faisal then became King.[citation needed]
The Six-Day War of June 5–10, 1967, was fought between Israel and the neighbouring states of Egypt, Jordan, and Syria. It closed the Suez canal, and may have contributed to the revolution in Libya that put Muammar al-Gaddafi in power. It led in May 1970 to the closure of the "tapline" from Saudi Arabia through Syria to Lebanon. These developments had the effect of increasing the importance of petroleum in Libya, which is a short (and canal-free) shipping distance from Europe.[citation needed]
In 1970, Occidental Petroleum broke with other oil companies and accepted Qaddafi's demands for price increases.
In October 1973, another war between Israel and its Muslim neighbors, known as the Yom Kippur War, broke out just as oil company began meeting with OPEC leaders. OPEC had been emboldened by the success of Libya's demands and the war strengthened their unity.
The Arab defeats in 1967 and 1973 triggered the 1973 oil crisis. In response to the emergency resupply effort by the West that enabled Israel to defeat Egyptian and Syrian forces, the Arab world imposed the 1973 oil embargo against the United States and Western Europe. Faisal agreed that Saudi Arabia would use some of its oil wealth to finance the "front-line states", those that bordered Israel, in their struggle.
The centrality of petroleum, the Arab-Israeli Conflict and political and economic instability and uncertainty remain constant features of the politics of the region.

Persian revolutions

The Iranian Constitutional Revolution took place between 1905 and 1911. The revolution marked the beginning of the end of Iran's feudalistic society and led to the establishment of a parliament in Persia and the restriction of the power of the Shah (king). Iran approved its first constitution at this time. The modernist and conservative blocks then began to fight with each other. World War I intervened and all of the combatants invaded Iran. This weakened the government and threatened the country's independence. The constitutional monarchy created by the decree of Mozzafar al-Din Shah that was established in Persia as a result of the Revolution, was damaged in 1925 with the dissolution of the Qajar dynasty and the ascension of Reza Shah Pahlavi to the throne.
In 1979 the Iranian Revolution transformed Iran from a constitutional monarchy, under Shah Mohammad Reza Pahlavi, to a populist theocratic Islamic republic under the rule of Ayatollah Ruhollah Khomeini, a Shi`i Muslim cleric and marja. Following the Revolution, and a new constitution was approved and a referendum established the government, electing Ruhollah Khomeini as Supreme Leader. During the following two years, liberals, leftists, and Islamic groups fought each other, and the Islamics captured power. At the same time, the U.S., the USSR, and most of the Arab governments of the Middle East feared that their dominance in the region would be challenged by the Islamic ideology, so they encouraged and supported Saddam Hussein to invade Iran, which resulted in the Iran-Iraq war.

National period

Arab-Israeli conflict

The Arab-Israeli conflict spans about a century of political tensions and open hostilities. It involves the establishment of the modern State of Israel as a Jewish nation state, the consequent displacement of the Palestinian people, as well as the adverse relationship between the Arab nations and the state of Israel (see related Israeli-Palestinian conflict). Despite at first involving only the Arab states bordering Israel, animosity has also developed between other Muslim nations and Israel. Many countries, individuals and non-governmental organizations elsewhere in the world feel involved in this conflict for reasons such as cultural and religious ties with Islam, Arab culture, Christianity, Judaism, Jewish culture or for ideological, human rights, or strategic reasons. While some consider the Arab-Israeli conflict a part of (or a precursor to) a wider clash of civilizations between the Western World and the Arab or Muslim world, others oppose this view. Animosity emanating from this conflict has caused numerous attacks on supporters (or perceived supporters) of each side by supporters of the other side in many countries around the world.

Anatolian region

Since the establishment of the Republic of Turkey in 1923, there has been a strong tradition of secularism in Turkey established and institutionalized by Atatürk's Reforms. Although the First Grand National Assembly of Turkey had rallied support from the population for the Independence War against the occupying forces on behalf of Islamic principles, Islam was omitted from the public sphere after the Independence War. The principle of secularism was thus inserted in the Turkish Constitution as late as 1937. This legal action was assisted by stringent state policies against domestic Islamist groups and establishments to neutralize the strong appeal of Islam in Turkish society. Even though an overwhelming majority of the population, at least nominally, adheres to Islam in Turkey, the state, which was established with the Kemalist ideology has no official religion nor promotes any and it monitors the area between the religions using the Presidency of Religious Affairs. The Republic Protests were a series of mass rallies by Turkish secular citizens that took place in Turkey in 2007. The target of the first protest was the possible presidential candidacy of the Prime Minister Recep Tayyip Erdoğan, afraid that if elected President of Turkey Erdoğan would alter the Turkish secularist state.

Arab Spring

In the Near East and North Africa, a series of protests and demonstrations calling for democracy and freedom across the region became known as the Arab Spring. The protests, uprisings and revolutions brought about the overthrow of the Tunisian and Egyptian governments. The period of political liberalization also affected countries that were not part of the Arab world.