Zengid dynasty
Zengid State الدولة الزنكية | |||||||||||||||||
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1127–1250 | |||||||||||||||||
Imad ad-Din Zengi (first) | |||||||||||||||||
• 1241–1250 | Mahmud Al-Malik Al-Zahir (last reported) | ||||||||||||||||
History | |||||||||||||||||
• Established | 1127 | ||||||||||||||||
• Disestablished | 1250 | ||||||||||||||||
Currency | Dinar | ||||||||||||||||
|
The Zengid or Zangid dynasty (
The Zengid Atabegate became famous in the Islamic world for its successes against the
History
In 1127, following the murder of
Zengi quickly became the chief Turkic potentate in Northern Syria and Iraq, taking
Conflict with the Crusaders
Nur ad-Din proved to be as competent as his father. In 1146 he defeated the Crusaders at the Siege of Edessa. In 1149, he defeated Raymond of Poitiers, Prince of Antioch, at the battle of Inab, and the next year conquered the remnants of the County of Edessa west of the Euphrates.[15] In 1154, he capped off these successes by his capture of Damascus from the Turkic Burid dynasty that ruled it.[16]
Now ruling from Damascus, Nur ad-Din's success continued. Another Prince of Antioch, Raynald of Châtillon was captured, and the territories of the Principality of Antioch were greatly reduced.
Conquests
After the defeats of the Seljuk Empire in Khorasan and the death of the Seljuk ruler Ahmad Sanjar in 1157, the Zengids remained nominally under Seljuk suzerainty, but in practice became essentially independent.[3]
In the 1160s, Nur ad-Din's attention was mostly held by a competition with the
In 1163, the
In 1167, the Zengids engaged in a new campaign in Egypt. They sacked
In 1168, the Zengid army was called for a third time in Egypt, as the
During the reign of
Shirkuh's nephew Saladin was appointed vizier by the last Fatimid caliph al-Adid and Governor of Egypt, in 1169. Al-Adid died in 1171, and Saladin took advantage of this power vacuum, effectively taking control of the country. Upon seizing power, he switched Egypt's allegiance to the Baghdad-based Abbasid Caliphate which adhered to Sunni Islam, rather than traditional Fatimid Shia practice.
Loss of Egypt and Syria to Saladin (1175-1176)
In the early summer of 1174, Nur ad-Din was mustering an army, sending summons to Mosul,
On 15 May 1174, Nur ad-Din died after falling ill the previous week and his power was handed to his eleven-year-old son as-Salih Ismail al-Malik. His death left Saladin with political independence and in a letter to as-Salih, he promised to "act as a sword" against his enemies and referred to the death of his father as an "earthquake shock".[27] In the wake of Nur ad-Din's death, Saladin was tempted to annex Syria before it could possibly fall into the hands of a rival, but he feared that attacking a land that formerly belonged to his master —forbidden in the Islamic principles in which he believed— could portray him as hypocritical, thus making him unsuitable for leading the war against the Crusaders.[28]
As-Salih took refuge in
Leaving his brother
Meanwhile, Saladin's rivals in Syria and Jazira waged a propaganda war against him, claiming he had "forgotten his own condition [servant of Nur ad-Din]" and showed no gratitude for his old master by besieging his son, rising "in rebellion against his Lord". Soon, Saladin entered Homs and captured its citadel in March 1175, after stubborn resistance from its defenders.[36]
Battle of the Horns of Hama (1175)
Saladin's successes alarmed
After his victory against the Zengids, Saladin proclaimed himself king and suppressed the name of
Saladin continued towards Aleppo, which still closed its gates to him, halting before the city. On the way, his army took Buza'a and then captured
The Zengis ruler
Loss of Jazira to Saladin (1182)
The Zengid ruler
Following the Zengid defeat at Hama, and the continuing lack any unifying figure in the mould of Nur ad-Din, Kukbary (Muzaffar ad-Din Gökböri), the Zengid ruler of Harran, realised that Zengid power was on the wane in Syria and the Jazira and he made the momentous decision to defect to Saladin in 1182. He invited Saladin to occupy the Jazira region, making up northern Mesopotamia. Saladin complied and the truce between him and the Zengids officially ended in September 1182.[45] Prior to his march to Jazira, tensions had grown between the Zengid rulers of the region, primarily concerning their unwillingness to pay deference to Mosul.[46] Before he crossed the Euphrates, Saladin besieged Aleppo for three days, signaling that the truce was over.[45]
Once Saladin reached Bira, near the river, he was joined by Kukbary and
Saladin proceeded to take Nusaybin which offered no resistance. A medium-sized town, Nusaybin was not of great importance, but it was located in a strategic position between Mardin and Mosul and within easy reach of
Battle for Mosul (1182-1183)
As Saladin approached Mosul, he faced the issue of taking over a large city and justifying the action.
After several minor skirmishes and a stalemate in the siege that was initiated by the caliph, Saladin intended to find a way to withdraw without damage to his reputation while still keeping up some military pressure. He decided to attack Sinjar, which was held by Izz ad-Din's brother Sharaf ad-Din. It fell after a 15-day siege on 30 December.[56] Saladin's soldiers broke their discipline, plundering the city; Saladin managed to protect the governor and his officers only by sending them to Mosul. After establishing a garrison at Sinjar, he awaited a coalition assembled by Izz ad-Din consisting of his forces, those from Aleppo, Mardin, and Armenia.[57] Saladin and his army met the coalition at Harran in February 1183, but on hearing of his approach, the latter sent messengers to Saladin asking for peace. Each force returned to their cities and al-Fadil wrote: "They [Izz ad-Din's coalition] advanced like men, like women they vanished."[58]
From the point of view of Saladin, in terms of territory, the war against Mosul was going well, but he still failed to achieve his objectives and his army was shrinking; Taqi ad-Din took his men back to Hama, while Nasir ad-Din Muhammad and his forces had left. This encouraged Izz ad-Din and his allies to take the offensive. The previous coalition regrouped at Harzam some 140 km from Harran. In early April, without waiting for Nasir ad-Din, Saladin and Taqi ad-Din commenced their advance against the coalition, marching eastward to Ras al-Ein unhindered.
Saladin attempted to gain the Caliph an-Nasir's support against Izz ad-Din by sending him a letter requesting a document that would give him legal justification for taking over Mosul and its territories. Saladin aimed to persuade the caliph claiming that while he conquered Egypt and Yemen under the flag of the Abbasids, the Zengids of Mosul openly supported the
Fall of Zengid Aleppo (1183)
Saladin turned his attention from Mosul to Aleppo, sending his brother
Final decline (1183-1250)
Saladin conquered Aleppo in 1183, ending Zengid rule in Syria. Saladin launched his last offensive against Mosul in late 1185, hoping for an easy victory over the presumably demoralized Zengid Emir of Mosul Mas'ud, but failed due to the city's unexpectedly stiff resistance and a serious illness which caused Saladin to withdraw to Harran. Upon Abbasid encouragement, Saladin and Mas'ud negotiated a treaty in March 1186 that left the Zengids in control of Mosul, but under the obligation to supply the Ayyubids with military support when requested.[71][72]
In 1204, Saladin's brother and successor, the Ayyubid ruler
In 1207, the Ayyubids under
Northern Iraq (
The next period would be marked by the arrival of the Mongols: in 1262 Mosul was sacked by the Mongols of
Military
The military of the Zengids, like that of the other
The Zengids in particular played a major military role against Crusaders, led by such major military figures as
Metalwork
In the 13th century, Mosul had a flourishing industry making luxury brass items that were ornately
The origins of Mosul's inlaid brasswork industry are uncertain.
By the turn of the 13th century, the silver-inlaid-brass technique had reached Mosul.
The body of Mosul metalwork significantly expands in the 1220s - several signed and dated items are known from this decade, which according to Julian Raby "probably reflects the craft's growing status and production."[79]: 54 In the two decades from roughly 1220 to 1240, the Mosul brass industry saw "rapid innovations in technique, decoration, and composition".[79]: 54 Artisans were inspired by miniature paintings produced in the Mosul area.[79]: 54
Mosul seems to have become predominant among Muslim centers of metalwork in the early 13th century.[79]: 53 Evidence is partial and indirect - relatively few objects which directly state where they were made exist, and in the rest of cases it depends on nisbahs.[79]: 53 However, al-Mawsili is by far the most common nisbah; only two others are attested: al-Is'irdi (referring to someone from Siirt) and al-Baghdadi.[79]: 53 There are, however, some scientific instruments inlaid with silver that were made in Syria during this period, with the earliest being 1222/3 (619 AH).[79]: 53
Instability after the death of Badr al-Din Lu'lu' in 1259, and especially the Mongol siege and capture of Mosul in July 1262, probably caused a decline in Mosul's metalworking industry.[79]: 54 There is a relative lack of known metalwork from the Jazira in the late 1200s; meanwhile, an abundance of metalwork from Mamluk Syria and Egypt is attested from this same period.[79]: 54 This doesn't necessarily mean that production in Mosul ended, though, and some extant objects from this period may have been made in Mosul.[79]: 54–5
Literature
The area including Syria,
The origins of this new pictorial tradition are uncertain, but Arabic illustrated manuscripts such as the Maqamat al-Hariri shared many characteristics with Christian Syriac illustrated manuscripts, such as Syriac Gospels (British Library, Add. 7170).[83] This synthesis seems to point to a common pictorial tradition that existed since circa 1180 CE in the region, which was highly influenced by Byzantine art.[83][84]
The manuscript
The
-
A
-
sharbush hat.[88]
-
Figures in Turkic dress, withJazira, 1198-1199 CE.[89]
-
Warrior wearing theDioscorides, Iraq, 1224. Harvard Art Museums.[90]
Architecture
The Zengids are known for numerous constructions from Syria to northern Iraq. The
The
The Great Mosque of al-Nuri, Mosul was also built by Nur ad-Din Zangi in 1172–1173, shortly before his death.[95][96]
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Domes of the Nur al-Din Madrasa in Damascus
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Front of the Nur al-Din Bimaristan, 1154
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The Great Mosque of al-Nuri before its destruction in 2017
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Mihrab from al-Nuri Mosque in Mosul, Iraq, built by Nur al-Din Zengi, Iraq Museum
Christianity under the Zengids
Christianity in the Middle East continued to suffer a general decline within a context of Arabization and Islamization, as well as the conflict of the
-
Miniature of a Syriac gospel from around Mosul, c. 1220 (BL Ms. 7170). Badr al-Din Lu'lu' was tolerant of Christian religion.[99]
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Detail of f.139r, Crucifixion. Vatican Library, Ms. Syr. 559.
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Detail of f.18r, Massacre of the Innocents. Vatican Library, Ms. Syr. 559.
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Detail of f.29v, Beheading of John the Baptist. Vatican Library, Ms. Syr. 559.
Zengid rulers
The Zengids branched out in several regions between Syria and Iraq.[102]
Zengid Atabegs and Emirs of Mosul
- Zengi, 1127–1146
- Sayf al-Din Ghazi I, son of Zengi, 1146–1149
- Qutb al-Din Mawdud, son of Zengi, 1149–1170
- Sayf al-Din Ghazi II, son of Qutb al-Din Mawdud, 1170–1180
- Izz al-Din Mas'ud, son of Qutb al-Din Mawdud, 1180–1193
- Nur al-Din Arslan Shah I, son of Izz al-Din Mas'ud, 1193–1211
- Izz al-Din Mas'ud II, son of Nur al-Din Arslan Shah I, 1211–1218 (regency by Badr al-Din Lu'lu')
- Nur al-Din Arslan Shah II, son of Izz al-Din Mas'ud II, 1218–1219 (regency by Badr al-Din Lu'lu')
- Nasir ad-Din Mahmud, son of Izz al-Din Mas'ud II, 1219–1234 (regency by Badr al-Din Lu'lu')
Mosul was taken over by Badr al-Din Lu'lu', atabeg to Nasir ad-Din Mahmud, whom he murdered in 1234.
Zengid Emirs of Aleppo
- Zengi, 1128–1146
- Nur al-Din, son of Zengi, 1146–1174
- As-Salih Ismail al-Malik, son of Nur al-Din, 1174–1182
- Imad al-Din Zengi II,1182
Aleppo was conquered by Saladin in 1183 and ruled by Ayyubids until 1260.
Zengid Emirs of Damascus
- Nur al-Din, son of Zengi, 1154–1174
- As-Salih Ismail al-Malik, son of Nur al-Din, 1174.
Damascus was conquered by Saladin in 1174 and ruled by Ayyubids until 1260.
Zengid Emirs of Sinjar
- Imad al-Din Zengi II, son of Qutb al-Din Mawdud, 1171–1197
- Qutb ad-Din Muhammad, son of Zengi II, 1197–1219
- Imad al-Din Shahanshah, son of Qutb ad-Din Muhammad, 1219–1220
- Jalal al-Din Mahmud (co-ruler), son of Qutb ad-Din Muhammad, 1219–1220
- Fath al-Din Umar (co-ruler), son of Qutb ad-Din Muhammad, 1219–1220.
Sinjar was taken by the Ayyubids in 1220 and ruled by al-Ashraf Musa, Ayyubid emir of Diyar Bakr. It later came under the control of Badr al-Din Lu'lu', ruler of Mosul beginning in 1234.
Zengid Emirs of al-Jazira (in Northern Iraq)
- Mu'izz al-Din Sanjar Shah, son of Sayf al-Din Ghazi II, 1180–1208
- Mu'izz al-Din Mahmud, son of Mu'izz al-Din Sanjar Shah, 1208–1241
- Mahmud al-Malik al-Zahir, son of Mu'izz al-Din Mahmud, 1241–1250.
In 1250, al-Jazira fell under the domination of an-Nasir Yusuf, Ayyubid emir of Aleppo.
Zengid Emirs of Shahrazur
Emirs of Shahrizor in Kurdistan:
- Zangi III b. Arslan Shah II, 'Imad al-Din, ?-1233
- Il Arslan b. Zangi III, Nur al-Din", 1233-1251
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Coin of Nasir ad-Din Mahmud, mint of Mosul. Portrait with two winged victories overhead, 1223. British Museum.
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Coin of Qutb al-Din Muhammad bin Zengi, Zengid Atabeg of Sinjar (1197-1219). Obverse: Draped female wearing crested Greek helmet. Sinjar mint. Dated AH 600 (AD 1203–1204).
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Coin of Qutb al-Din Muhammad bin Zengi, Zengid Atabeg of Sinjar (1197-1219). Sinjar mint. Dated AH 607 (AD 1210–1201).
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Zangids (al-Jazira). Mu'izz al-Din Sanjar Shah (AD 1180-1208), dated 1188/9
Flag
The flag of Saladin (yellow, emblazed with an eagle) was apparently inherited from the Zengids.[104] The color yellow especially, remained a symbolical color for the rulers of the Ayyubids and the Mamluks.[104]
See also
- List of Emirs of Mosul
- List of Sunni Muslim dynasties
- Palmer Cup
References
- ISBN 978-0-8160-2186-4.
- ^ Canby et al. 2016, p. 69.
- ^ a b c El-Azhari 2019, p. 311.
- ^ Bosworth 1996, p. 191.
- ^ a b Legitimising the Conquest of Egypt: The Frankish Campaign of 1163 Revisited. Eric Böhme. The Expansion of the Faith. Volume 14. January 1, 2022. Pages 269 - 280.
- ^ a b Souad, Merah, and Tahraoui Ramdane. 2018. “INSTITUTIONALIZING EDUCATION AND THE CULTURE OF LEARNING IN MEDIEVAL ISLAM: THE AYYŪBIDS (569/966 AH) (1174/1263 AD) LEARNING PRACTICES IN EGYPT AS A CASE STUDY”. Al-Shajarah: Journal of the International Institute of Islamic Thought and Civilization (ISTAC), January, 245-75.
- ^ a b Gençtürk, Ç. "SELAHADDİN EYYUBİ VE NUREDDİN MAHMUD ARASINDAKİ MÜNASEBETLER". Ankara Uluslararası Sosyal Bilimler Dergisi 1 (2018 ): 51-61
- ^ a b EYYÛBÎLER. İçindekiler Tablosu. Prof. Dr. Ramazan ŞEŞEN. Mimar Sinan Üniversitesi.
- ^ El-Azhari 2019, p. 316.
- ^ El-Azhari 2019, p. 312.
- ^ Ayalon 1999, p. 166.
- ^ ALPTEKIN, COJKUN (1972). The Reign of Zangi (PDF). University of London. pp. 38–44.
- doi:10.26650/jos.2020.005.in 1119, which opened the way for Sanjar (1119-1157) to accede to the throne of Great Seljuk Empire, Mahmūd was assigned to the Iraqi Seljuk Sultānate (1119-1131), continuing his rule there. In 1124, Sultān Mahmūd granted the city of Wasit to Imad al-Din Zangi as a ıqta, and conferred him the Military Governorship of Basra together with Baghdad and Iraq in 1127. The reason behind such assignments was to attempt to impede Abbasid Caliph al-Mustarshid (1118-1135) who then wished to build a worldwide dominance. Indeed, the efforts of Zangi in the fight of Mahmūd, whom Sanjar urgently sent to Baghdad, against the Caliph ensured the Sultān became victorious, and he contributed to the efforts in damaging the sole authority and dominance claims of the Caliph. Following the deaths of Mosul Governor Aq-Sunqur el-Porsuqi and his successor and son Mas'ud in the same year in 1127, Zangi was appointed Governor of Mosul. He was also in charge of al-Jazeera and Northern Syria, and Sultān Mahmūd approved him being assigned as the Atabeg of his two sons, Farrukh shah and Alparsalan. Thus the Atabegdom of Mosul was formed.
Staying in Mosul until the death of Sultān Muhammad Tapar in 1118, Zangi then entered the service of the Sultān's son and the new Seljuk ruler Mahmūd (1118-1119), remaining loyal to him to the end. With the new era introduced with the defeat of Sultān Mahmūd in the Sāveh battle he engaged his uncle Sanjar
- ^ Irwin 1999, p. 227.
- ^ Hunyadi & Laszlovszky 2001, p. 28.
- ^ Asbridge 2012, p. 1153.
- ^ "Blacas ewer British Museum". www.britishmuseum.org.
- ^ ISBN 978-0-7556-4675-3.
- ^ "Letter from Aymeric, Patriarch of Antioch, to Louis VII, King of France (1164)". De Re Militari. 4 March 2013.
- ^ a b Lyons & Jackson 1982, pp. 6–7.
- ^ Lyons & Jackson 1982, p. 8.
- ^ Lyons & Jackson 1982, p. 14.
- ^ Lyons & Jackson 1982, p. 15.
- ^ Lyons & Jackson 1982, p. 16.
- .
The rise of the Zangids halted the Artuqids' expansionist plans, and they had to become vassals of Nur al-Din. Then the Ayyubids whittled their power down further, and they lost Hisn Kayfa, Amid and Mayyafariqin to them. In the early thirteenth century, they were for a time vassals of the Rum Seljuqs and of the Khwarazm Shah Jalal al-Dln Mengiibirti. Eventually, only the Mardln line survived, with Qara Arslan submitting to the Mongol II Khan Hulegu.
- ^ ISSN 0007-6287.
- ^ a b Lyons & Jackson 1982, pp. 73–74.
- ^ Lyons & Jackson 1982, pp. 74–75.
- ^ a b Lane-Poole 1906, p. 136.
- ^ Lyons & Jackson 1982, p. 81.
- ^ Lyons & Jackson 1982, p. 83.
- ^ Lane-Poole 1906.
- ^ Lane-Poole 1906, p. 13.
- ^ Lane-Poole 1906, p. 137.
- ^ Lyons & Jackson 1982, p. 87.
- ^ Lane-Poole 1906, p. 140.
- ^ "Copper alloy fals of Sayf al-Din Ghazi II ibn Mawdud, al-Mawsil, 569 H. 1949.163.169". numismatics.org. American Numismatic Society.
- ^ Lane-Poole 1906, p. 141.
- ^ Lane-Poole 1906, pp. 141–143.
- ^ Lane-Poole 1906, p. 144.
- ^ a b Lane-Poole 1906, pp. 144–146.
- ^ Whelan Type II, 181-2; S&S Type 63.1; Album 1863.2
- ^ Lyons & Jackson 1982, p. 149.
- ^ Lane-Poole 1906, pp. 164–165.
- ^ a b Lane-Poole 1906, pp. 169–170.
- ^ Lyons & Jackson 1982, p. 164.
- ^ Lane-Poole 1906, pp. 169–70.
- ^ Lyons & Jackson 1982, p. 176.
- ^ a b Lyons & Jackson 1982, p. 177.
- ISBN 978-90-04-18630-9.
A case in point is the Ayyubid enamelled beaker known as the Palmer Cup
- ISBN 9789004684980.
- ^ Contadini, Anna (1998). Poetry on Enamelled Glass: The Palmer Cup in the British Museum.' In: Ward, R, (ed.), Gilded and Enamelled Glass from the Middle East. British Museum Press. pp. 58–59.
- ^ Contadini, Anna (2017). Text and Image on Middle Eastern Objects: The Palmer Cup in Context (in A Rothschild Renaissance: A New Look at the Waddesdon Bequest in the British Museum). British Museum Research Publications. p. 130.
The iconography of its figures is very similar to that on the Palmer Cup, in the design of their robes, in the headgear (sharbūsh) and in the way that walking figures are rendered, with one leg straight and the other slightly bent, with a slim foot slightly raised from the ground. Although the candlestick does not have a date, it is securely datable to the early 13th century, as it clearly belongs to a group of metalwork that has now been established as of that period and coming from the Mosul or North Jaziran area. These elements also confirm the early 13th-century date of the Palmer Cup and further support the region of provenance.
- ^ Lyons & Jackson 1982, p. 178.
- ^ Lyons & Jackson 1982, p. 179.
- ^ Lyons & Jackson 1982, pp. 180–181.
- ^ Lane-Poole 1906, p. 171.
- ISBN 978-5-87674-321-3.
- ^ "Pen-box British Museum". www.britishmuseum.org.
- ^ Nicolle, David (1997). Men-at-arms series 171 - Saladin and the saracens (PDF). Osprey publishing. p. 14.
- ^ Lyons & Jackson 1982, p. 188.
- ^ Lyons & Jackson 1982, p. 191.
- ^ Lyons & Jackson 1982, pp. 192–194.
- ^ S/S 79.3; Edhem -; Album 1879.2.
- ^ Lyons & Jackson 1982, p. 195.
- ^ Lane-Poole 1906, pp. 172–173.
- ^ Lyons & Jackson 1982, p. 199.
- ^ Lyons & Jackson 1982, pp. 198–201.
- ISBN 978-1-879080-02-7.
But who was the "Nur al - Din Atabeg" featured on the obverse side of most coins of this type , and why was he also recognized? He is not further identified on the coins , but the most logical candidate would appear to be Nur al - Din Arslan Shah I , the Zengid Atabeg of Mosul ( 589-607 / 1193-1210 ) , the only atabeg with the laqab Nur al - Din known to have been active at that time . This identification was first advanced by Mitchiner in 1977 and was repeated by Hennequin in the Paris catalog.
- ^ Künker, Fritz Rudolf. Künker Auktion 137 - The De Wit Collection of Medieval Coins, 1000 Years of European Coinage, Part III: England, Ireland, Scotland, Spain, Portugal, Italy, Balkan, the Middle East, Crusader States, Jetons und Weights. Numismatischer Verlag Künker. p. 391.
But who was the "Nur al-Din Atabeg" featured on the obverse side of most coins of this type, and why was he also recognized? He is Nur al-Din Arslan Shah I, the Zengid Atabeg of Mosul (1193-1210), which was discovered by Mitchiner in 1977. Why the Artuqid Yuluq Arslan of Mardin should put his rival's name on his coins is not altogether clear
- ^ Humphreys 1991, p. 781
- .
Two sieges of Mosul (1182, 1185) failed, and Saladin had to be content with Izz al-Din's promise to send troops for the war against the infidels upon demand. Though reduced almost to a client-state, Mosul remained a Zengid city, due both to Izz al-Din Masud's stubborn resistance and to a near fatal illness in autumn 1185 which forced Saladin to break off his campaign. However, after twelve years of unremitting struggle, Saladin had fulfilled his ambition to reconstitute Nur al-Din's empire.
- ^ Humphreys, 1977, p. 128.
- ISBN 978-1-107-16756-8.
- ^ ISSN 0585-5292.
- ISBN 978-90-04-50355-7., who did not wait for the Mongols' arrival, immediately declared himself to be the subject and vassal of the noyons of Ögedei. He entered under Mongol protection and managed to exercise his sovereignty precisely as he had done until then and paid tribute to the Mongols. A similar strategy was followed by the atabeg of Mosul, who willingly accepted Mongol protection and spared the lives of its people.
1243 (...) With much astuteness, Hethum I
- ^ a b c d e f g h i j k l Nicolle, David (1997). Men-at-arms series 171 - Saladin and the saracens (PDF). Osprey publishing. pp. 9–12.
- ^ JSTOR 4629040. Retrieved 17 November 2022.
- ^ ISBN 978-0-85773-343-6. Retrieved 18 November 2022.
- ^ "Blacas ewer British Museum". www.britishmuseum.org.
- ^ .
The Islamic world witnessed, in the twelfth to thirteenth centuries, an explosion of figural art. (...) The making of it is forbidden under every circumstance, because it implies a likeness to the creative activity of God
- ^ Snelders 2010, p. 3.
- ^ ISBN 978-0-87099-777-8.
- ^ Snelders 2010, pp. 1–2.
- ^ ISSN 0732-2992.
- ISBN 978-90-429-2386-7., who is known to have commissioned several literary texts, may also have been actively engaged in sponsoring manuscript illuminations. It is commonly assumed that an originally 20-volume set of the Kitab al-Aghani ('Book of Songs') was made for Lu'lu' in the period between 1217 and 1219. Some of the frontispieces depict a ruler wearing an armband that is inscribed with his name.
Mosul appears to have been one of the main centres of illustrated manuscript production in the Middle East during the late twelfth and thirteenth centuries,252 alongside other major cities such as Baghdad, Damascus, and Cairo. A volume of al-Sufi's Kitab Suwar al-Kawakib alThabita ('Treatise on the Constellations'), copied by a certain Farah ibn cAbd Allah alHabashi, was produced in Mosul in 1233. Manuscripts ascribed to the city, or to the Jazira more broadly, include two copies of the Kitab al-Diryaq ('Book of the Theriac', usually called 'Book of Antidotes'), a medical treatise on antidotes used as a remedy against snake venom. Badr al-Din Lu'lu'
- ^ Canby et al. 2016, p. 59.
- ^ Shahbazi, Shapur (30 August 2020). "CLOTHING". Encyclopaedia Iranica Online. Brill.
That these patterns do not merely represent ceramic conventions is clear from the rendering of garments in fragmentary wall paintings and in illustrations from the copy of Varqa wa Golšāh already mentioned, as well as in frontispieces to the volumes of Abu'l-Faraj Eṣfahānī's Ketāb al-aḡānī dated 614-16/1217-19 and to two copies of Ketāb al-deryāq (Book of antidotes) by Pseudo-Galen, dated 596/1199 and ascribed to the second quarter of the 7th/13th century respectively (Survey of Persian Art V, pl. 554A-B; Ateş, pls. 1/3, 6/16, 18; D. S. Rice, 1953, figs. 14-19; Ettinghausen, 1962, pp. 65, 85, 91). The last three manuscripts, all of them attributed to northern Mesopotamia, show that the stiff coat with diagonal closing and arm bands was also worn in that region from the end of the 6th/12th century.
- ^ Shahbazi, Shapur (30 August 2020). "CLOTHING". Encyclopaedia Iranica Online. Brill.
Nevertheless, the most distinctive feature of late Saljuq and post-Saljuq male dress was the popularity of patterned textiles for these garments. (...) That these patterns do not merely represent ceramic conventions is clear from the rendering of garments in fragmentary wall paintings and in illustrations from the copy of Varqa wa Golšāh already mentioned, as well as in frontispieces to the volumes of Abu'l-Faraj Eṣfahānī's Ketāb al-aḡānī dated 614-16/1217-19 and to two copies of Ketāb al-deryāq (Book of antidotes) by Pseudo-Galen, dated 596/1199 and ascribed to the second quarter of the 7th/13th century respectively (Survey of Persian Art V, pl. 554A-B; Ateş, pls. 1/3, 6/16, 18; D. S. Rice, 1953, figs. 14-19; Ettinghausen, 1962, pp. 65, 85, 91). The last three manuscripts, all of them attributed to northern Mesopotamia, show that the stiff coat with diagonal closing and arm bands was also worn in that region from the end of the 6th/12th century.
- ISBN 978-90-04-20100-2.as markers of official status (...) the combination is standard, even being reflected in thirteenth-century Coptic paintings, and serves to distinguish, in Grabar's formulation, the world of the Turkish ruler and that of the Arab. (...) The type worn by the official figures in the 1237 Maqāmāt, depicted, for example, on fol. 59r,67 consists of a gold cap surmounted by a little round top and with fur trimming creating a triangular area at the front which either shows the gold cap or is a separate plaque. A particular imposing example in this manuscript is the massive sharbūsh with much more fur than usual that is worn by the princely official on the right frontispiece on fol. 1v. (...) These are of yet another type and are identical to those on the official on the left holding a spear in the painting of the "Purple Betony" in the 1224 Dioscorides (Fig. 65b)
P.126: "Official" Turkish figures wear a standard combination of a sharbūsh, a three-quarters length robe, and boots. Arab figures, in contrast, have different headgear (usually a turban), a robe that is either full-length or, if three-quarters length, has baggy trousers below, and they usually wear flat shoes or (...) go barefoot (...) P.127: Reference has already been made to the combination of boots and sharbūsh
- ^ Gonella 2005, pp. 14–19.
- ^ "Madrasa al-Nuriyya al-Kubra (Damascus)". Archnet. Retrieved 2020-11-19.
- ^ "Madrasa Nuriya al-Kubra". Madain Project. Retrieved 1 May 2019.
- ^ Allen, Terry. Classical Revival. p. 57ff.
- ^ "Iconic Grand al-Nuri mosque in Iraq's Mosul 'blown up'". Al Jazeera. 21 June 2017. Retrieved 21 June 2017.
- ^ "Battle for Mosul: IS 'blows up' al-Nuri mosque". BBC. 21 June 2017. Retrieved 21 June 2017.
- ISSN 0253-1623.
Contrary to information still found in some non-academic publications, the bridge which either spanned or was intended to span the river Tigris a few kilometers downstream from what is now the Turkish frontier town of Cizre is not a Roman construction. Nor is there real evidence that any pre-Islamic bridge was ever built at this location. Arabic historical sources make clear that the existing, largely ruined or perhaps never completed bridge dates from between 541 AH (1146/7 AD) and 559 AH (1163/4 AD) 1163 AD. It was constructed on the orders of, or sponsored by Ǧamāl al-Dīn Muḥammad al-Iṣfahānī Ibn ʿAlī Ibn Abī Manṣūr, the wazīr or chief minister of Quṭb al-Dīn Mawdūd Ibn Zangī, the Zangid ruler of Mosul.
- ^ a b Snelder, B. (2010). Identity and Christian-Muslim interaction : medieval art of the Syrian Orthodox from the Mosul area. Leiden University. p. Chapter 2.
"5 A change for the better came with the death of Nur al-Din Zangi in 1174. In the case of Mosul, the conservative regime established there by Nur al-Din quickly collapsed and was eventually replaced by a more liberal and tolerant administration, which revoked the discriminatory measures against Christians." (...) "Despite the progressing Arabization and Islamization of all levels of Middle Eastern society, and the internal struggles for ecclesiastical power outlined above, the Syrian Orthodox Church, as an ecclesiastical organization, continued to grow under Muslim rule" (...) "Under Badr al-Din Lu'lu' (1211-1259), who was a remarkably tolerant and even-handed ruler, the local Christians regained much of their confidence and were even able to partake fully in what in hindsight proved to be Mosul's golden age. The same holds true for the Eastern Christian communities living in Syria under either Frankish or Ayyubid rule, especially during the relatively peaceful period which started around 1204, when a truce was signed between the Franks and the Ayyubids, and which lasted to the Mongol invasion of 1260".
- ^ ISBN 978-90-429-2386-7.
Patton argues that in addition to Badr al-Din Lu'lu''s ordering and sponsoring the foundation of numerous social and religious institutions in Mosul, his energetic patronage of the arts was probably part of a conscious policy aimed at securing the loyalty of the city's population and ensuring that they would not turn their backs on him in favour of one of his opponents. This egalitarian treatment of the Muslim Sunnis and Shiis should certainly beseen in this light, but also his comparatively tolerant attitude towards Mosul's large Christian community. As Patton argues, 'Lu'lu''s skill at maintaining the support of all groups while especially favouring none is a remarkable achievement which explains not only the duration of his reign, but probably the great efflorescence of the arts in his reign as well. After the death of Badr al-Din Lu'lu' in 1259, however, the prosperous period and cultural bloom in the Mosul area soon came to an end.
- ISBN 9781316711774.
- ^ Nicolle, David (2008). Military technology of classical Islam. Edinbourg University Press. p. Vol.3, Figures 306 (A-F).
- ^ Bosworth 1996, p. 190, (Excerpt:)
"1. The main line in Mosul and Aleppo:
- 521/1127 Zangi I b. Qasim al-Dawla Aq Sunqur, 'Imad al-Din
- 541/1146 Ghazi I b. Zangi I, Sayf al-Din
- 544/1149 Mawdud b. Zangi I, Qutb al-Din (...)
- 541/1147 Mahmud b. Zangi, Abu ’1-Qasim al-Malik al-'Adil Nur al-Din, in Aleppo and then Damascus (...)
- 566/1171 Zangi II b. Mawdud, 577-9/1181-3 lord of Aleppo also
- 594/1197 Muhammad b. Zangi II, Qutb al-Din
- 616/1219 Shahanshah b. Muhammad, 'Imad al-Din
4. The line in Jazira
- 576/1180 Sanjar Shah b. Ghazi II b. Mawdud, Mu'izz al-Din
- 605/1208 Mahmud b. Sanjar Shah, al-Malik al-Mu'azzam Mu'izz al-Din
- 639-48/1241-50 Mas'ud b. Mahmud, al-Malik al-Zahir
- 648/1250 Ayyubid domination
- -630?-1233? Zangi III b. Arslan Shah II, 'Imad al-Din
- 630-49/1233-51 11 Arslan b. Zangi III, Nur al-Din"
- 521/1127 Zangi I b. Qasim al-Dawla Aq Sunqur, 'Imad al-Din
- ^ "Copper alloy dirham of Qutb al-Din Mawdud ibn Zengi, al-Mawsil, 556 H. 1917.215.1000". numismatics.org. American Numismatic Society.
- ^ ISBN 978-0-7914-8610-8.
The Ayyubids and Mamluks, who succeeded the Fatimids in Egypt and Syria, retained the association of yellow with the ruler. Salah al-Din (Saladin), the founder of the Ayyubid dynasty, carried a yellow flag emblazoned with an eagle, supposedly inherited from the Zangid dynasty, whose protégé he had been. Yellow was likewise the Mamluk sultan's official color, and Mamluk sultanic banners were yellow.
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- El-Azhari, Taef (1 August 2019). "The Seljuqs from Syria to Iran: The Age of Khatuns and Atabegs". Queens, Eunuchs and Concubines in Islamic History, 661-1257. Edinburg University Press. pp. 285–348. .
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- Humphreys, R.S. (1991). "Masūd b. Mawdūd b. Zangī". In ISBN 978-90-04-08112-3.
- Hunyadi, Zsolt; Laszlovszky, József (2001). The Crusades and the Military Orders. Central European University.
- Irwin, Robert (1999). "Islam and the Crusades 1096-1699". In Riley-Smith, Jonathan (ed.). The Oxford History of the Crusades. Oxford University Press.
- Lane-Poole, Stanley (1906). Saladin and the Fall of the Kingdom of Jerusalem. Heroes of the Nations. London: G. P. Putnam's Sons. Retrieved 26 March 2014.
- Lyons, Malcolm Cameron; Jackson, D. E. P. (1982). Saladin: The Politics of the Holy War. Cambridge: Cambridge University Press. ISBN 0521317398.
- Stevenson, William Barron (1907). The Crusaders in the East. Cambridge University Press.
- Taef El-Azharii (2006). Zengi and the Muslim Response to the Crusades, Routledge, Abington, UK.