References to the four first caliphates are common in the political rhetoric of many contemporary radical Islamic groups. The four first caliphates, goes the argument, were ruled directly by Islamic principles and as such they provide the only truly Islamic alternative to modern societies and to a modern way of life. One prominent group which makes this claim is Hizb ut-Tahrir, the “Party of Liberation,” founded in 1953 by the Palestinian scholar Taqiuddin al-Nabhani. Al-Nabhani was disillusioned with capitalism, with colonialism and democracy, but also with nationalism which was the predominant Muslim response to these challenges. The nation-state divided the ummah, the Islamic community, and set Islamic brothers against each other. The situation was made worse by the way each state in the Muslim world allied itself with various imperialist powers. As Al-Nabhani explained in books such as The Islamic State and Economic System of Islam, a restored caliphate would unite all Muslims into one political community ruled by a religious leader, a caliph, or “successor” to Muhammad. The ummah-wide caliphate would be organized according to sharia law and it would be founded on Islamic economic principles, which, for example, would ban the charging of interest rates. The caliphate would be a welfare state of sorts, where charity would extend to the elderly, the poor, widows and the disabled. The leaders would be accountable and government based on the rule of law. Political parties would no longer be needed since the community would be united under the precepts of the Quran.

Although often banned, Hizb ut-Tahrir has spread to more than 40 countries and has an estimated one million members worldwide. The organization is active in Europe, in Britain in particular, but also in several countries in Central Asia. The movement is strongly anti-Zionist and regards Israel as an abomination. In Europe Hizb ut-Tahrir has often been accused of trying to take over local schools and to change the curriculum to reflect its agenda. In 2007, the movement caused headlines in Denmark by changing the curriculum of a nursery school, and in the spring of 2014, it was implicated in what British newspapers called “Operation Trojan Horse,” an alleged plot to replace head-teachers and change learning objectives in schools in Birmingham and elsewhere. The British authorities have begun monitoring the group, suspecting it of links to terrorist organizations. And the political agenda of a terrorist group such as Al Qaeda is indeed very close to that of Hizb ut-Tahrir. Al Qaeda too rejects the principles of modern societies and hopes that the caliphate can be restored. Indeed, in the spring of 2014, ISIL, the “Islamic State in Iraq and the Levant,” captured large territories in Iraq and Syria and proceeded to announce the reestablishment of the caliphate. The great difference between groups such as these and Hizb ut-Tahrir is that the latter always has rejected terrorist methods and regards the taking of innocent lives as a crime against the Quran.

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Omar al Farouk is a TV series in 30 episodes, directed by the Syrian actor/director Hatem Ali and co-produced by the Dubai-based TV station MBC1 and Qatar TV. The plot tells the story of the founding of the first caliphate and is based on the life of Umar, the second caliph, who viewers get to follow from the time he was 18 until his death. Umar is revered by all Muslims, but in particular by the Sunnis to whom he is the very model of the perfect caliph – modest, strong and fair-minded. The TV series Omar was shot over an entire year, with several battle-scenes involving up to 500 actors, and it was touted by MBC as the biggest TV production ever in the Arab world, to rival historical Hollywood dramas.

Omar aired during Ramadan in the summer of 2012, and was shown all over the Middle East and North Africa and has been dubbed into Turkish and Bahasa Indonesia. The entire series, with English subtitles, is available on YouTube and the Internet Archive. Among the all-star cast, Omar was played by Syrian actor Samer Ismail. There was considerable speculation in the Arab press regarding his religious affiliation, yet in interviews he refused to discuss his personal beliefs, regarding them as irrelevant to his job as an actor.

Already before it was shown, the series attracted criticism from conservative Muslims, including scholars at Al-Azhar University in Cairo, who believe that close companions of the prophet should not be depicted on television. Hundreds of people joined a Facebook campaign demanding the show not be broadcast and the campaign trended for a month on Twitter. A rich Saudi businessman volunteered to buy the whole TV series so as to stop it from airing, and in Riyad, the Saudi capital, demonstrators threatened to burn down the MBC building. Other Muslims, including some scholars, praised the series for its historical accuracy and for making the Rashidun caliphate relevant to contemporary TV viewers. The actors’ use of classical Arabic was often also praised.

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15 Minute History, “The succession to Muhammad”

15 Minute History, “Islam’s enigmatic origins”

Hugh Kennedy, “The establishment of the Islamic state”

15 Minute History, “Islam’s first civil war”

Short-stories of the Sahabahs (in Arabic):


The Battle of Talas in 751 CE was a military engagement which took place in the Talas river valley, in Transoxiania, close to today’s border between Kazakhstan and Kyrgyzstan. In the battle the forces of the Abbasid caliphate, together with its Tibetan allies, met the forces of the Chinese Tang dynasty. The battle ended with the defeat of the Chinese, and thus marked the end of China’s territorial expansion westward.

Ever since the Han dynasty, 206 BCE – 9 CE, Chinese emperors had dispatched missions to the lands to the far west of their empire. One important aim was to try to capture the wild horses — the horses of of the rich Ferhana valley, in today’s Uzbekistan — which were considered to be the best horses in the world.  In addition, this part of Central Asia was an important hub where trade-routes — the “Silk Road” — connected the various parts of the Asian continent.  The Sogdians were people in charge of much of this trade [read more: Sogdian letters].

First engagement between Arab and Chinese armies. Marks the point of the easternmost extension of the Arab caliphate. But also where the Chinese expansion stopped.

Why did the conquest start. Immediately after Muhammed’s death. 650 all of Iran was under Muslim rule. Uzbekıstan and Turkmenistan — more difficult to conquer. There were Sogdians here. They had contacts with the Chinese. The Arabs were pulled by these commercial opportunities. Umayyad up to 750, ruled everything. Why were they so effective? Exhaustion of Sassanians and Byzentines. Good leadership and ideology which did not confine them to borders. Very quick moving on horses. No supply trains.

The Tang, a major player, moved into Afghanistan — for the first time. They were others too — Koreans, Times, Uighur,

Ever since the Han dynasty, 206 BCE – 9 CE, Chinese emperors had dispatched missions to the lands to the far west of their empire. One important aim was to try to capture the wild horses — the horses of of the rich Ferhana valley, in today’s Uzbekistan — which were considered to be the best horses in the world.  In addition, this part of Central Asia was an important hub where trade-routes — the “Silk Road” — connected the various parts of the Asian continent.  The Sogdians were people in charge of much of this trade [read more: Sogdian letters].

According to legend, rather than recorded history, Chinese prisoners of war captured by the Arab armies brought paper-making techniques with them to the Abbasid capital of Baghdad. Even if the technology was not a direct consequence of this particular battle, it was nevertheless the case that paper-mills began to be established all over the Arab world at this time. The ability to make cheap, good-quality, paper is in some ways more important for the dissemination of knowledge than the printing techniques.

Central Asia started using old clothes for making paper. The Arabs encountered paper for the first time. Alabi’s account spreading the story of tthe captured paper-makers from Talas, but there were previous cases of paper in Central Asia.

Al-Tha’alibi. [Read more: “”]

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Jonathan Bloom, “Paper”

In Our Time: “The Battle of Talas”

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http://dare.uni-koeln.de/

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BBC Radio 4, “Wang An-shi”

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Mozi, 470-391 BCE, was one of the many wandering scholars of the Warring States period. His teachings covered logic, mathematics, science and moral philosophy, but Mohism has left far less of a mark on Chinese intellectual history than Daoism, Confucianism and Legalism.

Mozi emphasized the notion of jianai, “impartial care.” Human beings, he taught, are not deficient in love of others, but they distribute it unevenly, loving themselves more than their neighbors and their neighbors more than strangers. This was a conclusion strongly rejected by the Confucians who argued that human beings have no universal moral obligations but only obligations to particular others — one’s parent, spouse, sibling, friend and emperor. It was rejected by the Legalists too who regarded moral precepts of any kind with suspicion.  In contrast to other Chinese philosophies, the Mohists cared little for ritual and tradition and emphasized instead utilitarian principles — individual actions, and state policy, should aim to achieving human happiness.

With this moral philosophy went a theory of how the state should be organized.  Mohist scholars, in the cases where they had a chance to implement their policies, organized the state into small separate units governed by a leader who took responsibility for the behavior of the people under him. These small units formed a network which together made up the state. The Mohist state cared about its subjects but it also controlled them. Indeed, care and control were the same thing.  What was good for the state was also, Mozi taught, good for the individual.  Mozi argued against fatalism and predestination and insisted that we all are responsible for our actions. He demanded that the political rulers be frugal and wise. He had little time for the arts, especially music, which he regarded as an unnecessary diversion from more important duties such as administering the state.

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Mohism Twitter feed:

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History of Philosophy Without Any Gaps: “Buddha”

History of Philosophy Without Any Gaps: “Buddha’s Teaching”

In Our Time, “Buddha”

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audio
Shurangama Mantra Sutra

Buddhism for Beginners:

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In Our Time: “The Bhagavad Gita”:

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