#rūm

[caesarsaladinn]

history of Byzantium re-listen has gotten to Nikephoros I, let’s fucking go

[janusfranc15]

Reblogging because A: I agree and B: the Notes are Informative!

see one of my problems w movies n tv shows is that they often show a character of like a scientist or a historian and try and make them extremely boring but that shit just doesnt work on me. theyll b like 'well in 13th century turkey...' n everyone will b like ughhh shut up professor dinglebarry no one cares and like. well excuse me. stop the movie. id like to hear more about 13th century turkey.

[umtxqwa]

Be patient! Indeed, the Promise of Allāh is true and let not those who are devoid of certainty discourage you from conveying (the message).

[Al-Rūm, 30:60]

[paganimagevault]

Shoroon Bumbagar, tomb of a Turkic (Gokturk) nobleman, 650-700 CE

"Like Chinese historians, Muslim writers in general depict the ‘Turks’ as possessing East Asian physiognomy. For instance, Sharaf al-Zamān Tāhir Marvazī describes them as being ‘short, with small eyes, nostrils, and mouths’ (1942: 53–4, 156). Similarly, Tabarī (d. 923) depicts the ‘Turks’ as being ‘full-faced with small eyes’ (1987: 21). In his Qābūs-nāma, the eleventh-century Ziyarid ruler Kai Kā'ūs also describes the ‘Turks’ as possessing ‘a large head (sar-i buzurg), a broad face (rūy-i pahn), narrow eyes (chashmhā-i tang), and a flat nose (bīnī-i pakhch), and unpleasing lips and teeth (lab va dandān na nīkū)’ (Kai Kā'ūs ibn Iskandar 1951a: 103; 1951b: 64). The Arab historian and geographer al-Mas'ūdī (896–956) writes that the Oghuz Turks residing in Yengi-kent, a town near the mouth of the Syr Darya, ‘are distinguished from other Turks by their valour, their slanted eyes, and the smallness of their stature’ (wa hum ashadd al-Turk ba’san wa aqsaruhum wa asgharuhum a‘yunan wa fī al-Turk man huwa aqsar min hā’ulā’) (al-Mas'ūdī 1962–: Vol. 1, 212). However, Muslim writers later differentiated the Oghuz Turks from other Turks in terms of physiognomy. Rashīd al-Dīn writes that ‘because of the climate their features gradually changed into those of Tajiks. Since they were not Tajiks, the Tajik peoples called them turkmān, i.e. Turk-like (Turk-mānand)’ (Rashīd al-Dīn Fażlallāh Hamadānī 1988: Vol. 1, 35–6; Rashiduddin Fazlullah 1998–99:  Vol. 1, 31). Hāfiz Tanīsh Mīr Muhammad Bukhārī (d. c. 1549) also relates that after the Oghuz came to Transoxiana and Iran, their ‘Turkic face did not re-main as it was’ (1983: fol. 17a (text), Vol. 1, 61 (trans.)). Abū al-Ghāzī Bahadur Khan similarly writes that ‘their chin started to become narrow, their eyes started to become large, their faces started to become small, and their noses started to become big’ after five or six generations (Abu-l-Gazi 1958: 42 (text), 57 (trans.); Ebülgazî Bahadir Han 1975: 57–8). As a matter of fact, the mixed nature of the Ottomans, belonging to the Oghuz Turkic group, is noted by the Ottoman historian Mustafā Ālī (1541–1600). In his Künhü'l-ahbār, he remarks that the Ottoman elites of the sixteenth century were of mostly of non-Turkic origin: ‘Most of the inhabitants of  Rum are of confused ethnic origin. Among its notables there are few whose lineage does not go back to a convert to Islam …’ (Ekser-i sükkān-i vilāyet-i Rūm meclis-i muhtelit ul-mefhūm olub ā‘yānında az kimsene bulunur ki nesebi bir müslüm-i cedīde muntehī olmaya) (Fleischer 1986: 254; Mustafā Ālī, Künhü'l-ahbār 1860–68: Vol. 1, 16)."

-Joo-Yup Lee & Shuntu Kuang, A Comparative Analysis of Chinese Historical Sources and Y-DNA Studies with Regard to the Early and Medieval Turkic Peoples

[ashabul-sunnah]

Shaykh Sālih Al-Fawzān حفظه الله said:

“Whenever the youth gets married, his soul is relieved from agitation, anxiety and he has peace of mind. Allāh says in the Qur'ān (about wives)

لِتَسْكُنُوا إِلَيْهَا “

That you may find repose (tranquility) in them.” [Surah Ar-Rūm: 21]

[caesarsaladinn]

Samonas

i want that twink dealt with but not necessarily destroyed as i may have use for his conniving eunuch ways later

[islamicquotesandreminders]

May Allāh reward them and increase their love for each other 🥹❤️ "And one of His signs is that He created for you spouses from among yourselves so that you may find comfort in them. And He has placed between you compassion and mercy. Surely in this are signs for people who reflect." [Sūrah ar-Rūm, Verse 21]

[caesarsaladinn]

Justinian/Mehmed II

overrated: Justinian

not around here or among scholars, but in general he’s the poster emperor whose map gets called “Byzantium” in textbooks despite being totally inaccurate to the following ~800 years of the empire. he inherited a full treasury from other emperors and spent it on wars that were, even without the benefit of hindsight, hugely ambitious and unlikely to succeed in the long term. the Codex Justinianus was a great idea, but it was in the wrong language, and within a century it couldn’t really be used in practical settings. he persecuted religious minorities, adulterers, gay people, etc, and morality aside, that seems like still more unnecessary conflict-stirring for behaviors a government cannot possibly eradicate. essentially, all the cool shit that created his popular reputation represents an overextension of imperial resources and goodwill that his descendants would spend decades mopping up.

I do not consider “handing out sacks of gold so engineers can build a huge temple” an achievement in its own right, no matter how cool the building is.

underrated: Mehmed II

I cannot believe I’m saying that about Fatih Sultan Mehmed, whose name graces half the stuff in Turkey, but I think he gets credit for the wrong things. knocking over Constantinople was a serious achievement, but it would have happened sooner or later. after Manuel II’s failed panhandling tour of Western Europe in 1400, it was pretty clear they were headed for the grave.

his administration was good, though! most Ottoman conquests happened after prolonged periods of raiding and vassalage, but he was able to take Constantinople from being a hostile foreign power to his own capital almost overnight. the church could have been a huge source of future rebellions, but he incorporated the patriarchate deftly, mostly by letting him have free rein as long as he respected the new ruler. he expanded the devşirme into the bureaucracy, which was a welcome sliver of meritocracy, and centralized the government, making further conquest easier to administer. and after all this, he built the city back from its pre-conquest shell.

I think he was very successful at building systems of government that were flexible and resilient, and did the opposite of Justinian’s micromanagement of his populace. kudos to him for picking winnable battles.

[ahlulhaditht]

Bilād al-Maghrib, Dhul-Hijjah 1444, Atlantic coast

True Dreams in the Qur'an

وأما الآية التي أوردها فهي قوله -تبارك وتعالى-: وَمِنْ آيَاتِهِ مَنَامُكُمْ بِاللَّيْلِ وَالنَّهَارِ [الروم:23]، ووجه تعلق هذه الآية بموضوع الرؤيا هو: أن النوم آية من آيات الله -تبارك وتعالى-، وذلك أن الإدراك والشعور يرتفع فيه، مع أن الروح لا تفارق البدن مفارقة تامة، كما هو في الموت، وإنما يبقى لها تعلق بالجسد، لكنه يرتفع معه الإدراك، فهذه الروح لها أحوال، وتنقلات، و��حولات، وأمور غيبية لا ندركها، فتنتقل في الملأ الأعلى، وترى أمورًا في نومها، قد تكون من الله.

As for the verse he mentioned, it is His saying - عز و جل - the Blessed and Exalted -:

} And among His signs is your sleep during the night and the day [Ar-Rūm: 23], {

and the way this verse relates to the subject of dreams is: that sleep is a sign of Allāh - the Blessed and Exalted -, and that is the perception of feeling risen, although the soul does not leave the body completely, as it happens with death, but it remains attached to the body, but perception rises with it, for this soul has conditions, transitions, transformations, and unseen matters that we do not grasp or understand.

So it moves in the highest assembly (Heaven, the world of Angels), and sees things in its sleep, which are from Allāh.

[ynx1]

‎Shaykh Sālih al-Fawzan said:

‎“Whenever the youth gets married his soul is relieved from agitation, anxiety and he has peace of mind. Allāh says in the Qur'ān (about wives):

‎لِتَسْكُنُوا إِلَيْهَا

‎“That you may find repose in them.” [Surah Ar-Rūm: 21]

[soltlane1]

30. Surah Ar-Rūm

[janusfranc15]

I’m pretty sure this is the most I’ve learned about the Hittites and That’s Sad.

Hi, my name is sisterofiris and I’m here to provide you with extremely niche Hittite memes

[farhanjamil89]

Istighfār (seeking forgiveness) before dawn is better than at other times:

{ وَبِالأَسْحَارِ هُمْ يَسْتَغْفِرُونَ }

“And in the hours before dawn they would seek forgiveness.”

[Al-Dhāriyāt 51:18]

As for tasbīḥ (glorifying Allah), its virtue is equal in both night and day:

{ فَسُبْحَانَ اللَّهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ }

“So glorify Allah when you reach the evening and when you reach the morning.” [Al-Rūm 30:17]

الاستغفار بالأسحار أفضل الأذكار (وبالأسحار هم يستغفرون) وأما التسبيح فيستوي فضله ليلاً ونهاراً (فسبحان الله حين تمسون وحين تصبحون)

[wisdomrays]

REFLECTIONS ON THE QUR'AN: Sūratu’l-An‘ām (Cattle): Part 2

2. Spatial aspect of Divine Messengership

The verse, “God knows best upon whom (and where) to place His Message” is full of wisdom with respect to Divine Messengership that Prophet Muhammad, peace and blessings be upon him, appeared in Makkah. As it is well known, Makkah surrounds the navel (center) of the earth. The Ka‘bah is the navel or central point of the earth and the heart of all existence. According to the people of spiritual unveiling, the Ka‘bah was created together with the Beloved Prophet, upon him be peace and blessings. The Truth of the Ka‘bah is identical to the Truth of (Prophet Muhammad as) Ahmad, upon him be peace and blessings. Since the person of Prophet Muhammad was apparently a worldly being, some saints went wrong by asserting that the truth of the Ka‘bah is ahead of the Truth of Muhammad. However, the fact is that the Truth of Muhammad is never secondary to the Truth of the Ka‘bah. These are like the two sides to one coin. Therefore, if a universal Divine Message is to be represented in any place on the earth, it is certain that the place should be the Ka‘bah, which mothered Prophet Muhammad, upon him be peace and blessings. It must be because of this that the Qur’ān calls Makkah as “Ummu’l Qurā” (The Mother of Towns).[3] Truly, Makkah became the native town of the Prophet, raising him in it like a womb. Similarly, Moses received the Divine Message concerning the Children of Israel not at Aykah in Midian, where he spent many years after he fled from Egypt, or any other place, but at the holy site of Mount Sinai, which would resonate with Judaism. Thus, a universal Message for all humankind like the Qur’ān would be manifested in and spread throughout the world from the town where the Ka‘bah is located, and it happened so.

Another aspect of this point is as follows: Makkah is a quite strategic and significant town. Especially with respect to the time when it was honored with the Divine Message, it was a place where or around which the waves rising from the countries around and the superpowers of the time met and collided. Besides, both Makkah and Madīnah are among the cities which became cradles for many ancient civilizations such as Sheba (Saba’) and Ahqaf. According to what history tells us, a person who set off from Yemen would arrive in the Hijaz (where Makkah and Madīnah are) without seeing the sun. The region was utterly green and full of forests. The Qur’ān mentions the dwelling places of the civilization of Sheba as surrounded by paradisiacal gardens.

While being cradles for some ancient civilizations, Makkah and Madīnah were also open to the two great civilizations of the Sassanid and Roman Empires. The Roman culture met with the ancient Egyptian culture through the channel of Antioch (Antakya) and the historical city of Alexandria came out. Rome was the superpower of that time. Sūratu’r-Rūm, the thirtieth Qur’anic chapter, was revealed during the fighting years of the Byzantine Romans and the Sassanids and told about the phases of this war in its initial verses. During the years when our Prophet was born, the Sassanid Empire ruled in Yemen. Provoked by the Sassanid government, its Abyssinian governor Abrahah ibn Sabāh attacked Makkah in an attempt to destroy the Ka‘bah. His army had a number of war elephants. Abrahah had erected a great temple in San‘a, hoping to attract the Arab pilgrims from Makkah to his own territory. But his army was utterly defeated through the extraordinary help of God Almighty, Who has made this sacred city of Makkah al-baladi’l-‘amīn—“the city of security,” and thus protected its dwellers from fear.

It can be said from this perspective that the Arabian Peninsula was the most suitable place for conveying the universal message of Islam. Truly, a Message which would address the whole world would be delivered from such a place so that it could spread to the entire world as soon as its existence was realized. Makkah and Madīnah had all these advantages. As soon as the truth of Messengership stood on its feet, it immediately came across the two greatest cultures and civilizations of the time (the Romans and the Sassanids), and through them it encountered a variety of nations. Then, it reached the doors of Europe through one of them and as far as inland of the Asian continent through the other in a very short time. Thus, it fulfilled its mission universally and swiftly.

Makkah was also a big trade center during that time. Traders from different parts of the world used to visit Makkah frequently for trading or importing or exporting. As it is stated in the Qur’ān as well, Makkah was pretty convenient for organizing trading caravans to the regions of Damascus and Yemen in each season.[6] Furthermore, Makkah was like the heart of that region in terms of trading. Even the Jews, who controlled the trade in Madīnah until then, could no longer do business there when the Muslims of Makkah immigrated to Madīnah. This fact indicates that the people of Makkah knew the social and cultural structure of the superpowers of the time very well owing to their trading relationship with the world. We understand more clearly today that knowing the general and social characteristics of a people and becoming aware of their interests and concerns are very important in order to identify their economic and financial structures and to enter into relations with them. Therefore, it was by means of their commercial relations that the Makkan people had recognized the culture of the surrounding peoples and the states very well. This fact provided a suitable basis for the Messengership of Prophet Muhammad, upon him be peace and blessings, which would appear later on.

The emergence of Prophet Muhammad, upon him be peace and blessings, with a universal message around the Ka‘bah, the projection of Sidrah upon the earth, and its surrounding Makkah was so important that if it had emerged in another place, the entire order would have been corrupted and all the advantages provided by Makkah and Madīnah would have been lost.

Additionally, I should point out that the emergence of the Message in the middle of a scorching desert had another advantage. That desert had consumed and terminated many Napoleons, Hitlers, Rommels, and the like. The first Muslim warriors, who had become used to the boiling heat and hardships of the desert, won each war they fought and became victorious. Those warriors crossed the passages by running while others crept across. For example, if the fighters of the Battle of Tabuk, which took place in the ninth year of the Madīnah period of the Messengership of the Prophet, had been from Turkey or Damascus, most probably, they could not have breathed in the hot air of the desert and would have been ruined.

Another point to mention concerning the spatial dimension of the Divine Messengership is that since the Arab Peninsula is a dry desert, the then grand states did not have their eyes on that area. Petroleum and other precious elements had not been known yet either. Greens were rare. Because of all these and similar other reasons, Makkah and Madīnah were not lands appealing for discovery or occupation, except trading, and remained safe from the exploitation of other states.

Actually, general governors, at times, were sent by the superpowers of the time to these blessed places. However, there could be neither gains nor losses for them in those regions. Therefore, the cultures of other areas were not able to blur the uncontaminated ideas of their people. Hence, Islam was able to keep its own creeds pure and uninfluenced by other civilizations and cultures, and it spread them easily and in their pristine purity. If, conversely, Makkah and Madīnah had been influenced by the foreign cultures and ideologies of the time, the conveying of Islam to other peoples would have encountered many difficulties. Indeed, the Islamic culture flowed through the civilized areas of the time and accumulated like a pure water source. Neither the Sassanid’s nor Rome’s pagan creeds could leak into the pure and crystal clear wellspring of Divine Messengership. As the Arabic expression says, “Buckets do not make it dirty,” the buckets dipped into that pure water could not make turbid this Revelation-based wellspring, which comes from a blessed source, and is preserved under absolute quarantine and security.

To sum up, both having in it the projection of Sidrah on the earth (i.e., the Ka‘bah), and being important in terms of its geographical location among the old world continents, Makkah was unique to host and entertain the universal Divine Messengership. Even though the Divine Message spread through other areas and found different centers for strategic reasons in the succeeding periods, Makkah and Madīnah enjoyed the uniqueness of being the places where it first emerged and was established. Other cities such as Damascus and especially Baghdad and Istanbul were capitals of the Islamic civilization for long periods and centers for its proliferation for a long time. Istanbul, in particular, played the greatest role in inheriting the mission of Messengership and preserving the legacy of the Islamic Message. Nonetheless, Makkah and Madīnah always kept their supremacy as blessed and beloved places, even during the years when Islam was represented by Istanbul.

[manhajsalafiyyah]

THE MORE THE WOMAN LOVES HER HUSBAND, THE HAPPIER HIS LIFE IS.

Allāh (سُبْحَانَهُ وَ تَعَالَى) says,

{ وَمِنْ ءَايَٰتِهِۦٓ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَٰجًا لِّتَسْكُنُوٓا۟ إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً }

And among His Signs is that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy.

[Sūrah ar-Rūm 30:21]

So, the cordiality is rooted in the heart, which is the controller of the organs. If the heart loves, the organs will love. If it hates, they will hate. It is the manager. Happiness and cordiality are bound to happen when Allah blesses both spouses with mutual friendliness, which would not happen by any other way.

Book: The Book of Marriage

By Shaykh Muhammad Ibn Saalih al-Uthaymeen

Maktabatulirshad Publications

P. 54, 55

[caesarsaladinn]

if you go to Pergamum you HAVE to tell me if you met a mini-pinscher type stray dog (small, black, and very athletic) with red ticking on her legs. she was my tour guide and I want to know how she’s doing out there

Pergamum was located in the northwest of Asia Minor (present day Turkey) was a cosmopolitan city, cultural meeting of the Roman Empire. In 2014, Unesco chose Pergamum as a World Heritage Site.