الحياة الدينية والعلمية في مدينة أنطاكية في العصر العباسي (حتى عام 491هـ/1098م)

الباحث

مريم خليل عزيز النمر

المشرف

نايف محمد شبيب

الجامعة

جامعة الموصل

الكلية / القسم

كلية الآداب / التاريخ

الشهادة

ماجستير

السنة

2023

لغة الرسالة

عربي

الكلمات المفتاحية

أنطاكية ; الحياة الدينية ; الحياة العلمية ; العصر العباسي

A Antioch is one of the most prominent and ancient historical cities, and it is the northern portal to the Levant. The city has natural immunity as it is characterised by its geographical location near the Mediterranean Sea and it is surrounded by mountains. Before the Arab-Islamic conquest, it was the ancient cradle of Christianity and its chair is one of the oldest apostolic chairs along with Rome, Constantinople and Alexandria. After Muslims were able to conquest Antioch, the city became a significant base to confront the Byzantines as it was on the border with them. Antioch maintained its importance to the extent that the Abbasid caliphs made it the capital of the border regions of the Levant as it was protecting these areas and providing them with supplies in time of need. The researcher has chosen the topic of this thesis (The religious and scientific life in the city of Antioch in the Abbasid era (Until 491 AH / 1098 AD) as it is one of the subjects that has not received sufficient detailed study and has not been addressed by researchers independently. Moreover, the majority of what has been written about the city of Antioch is limited to the period (491-664 AH), that is, when it was a Crusader Emirate. Additionally, because of the fact that the city had its political and civilizational weight. The study consists of an introduction, three chapters, conclusion, and a number of appendices. The introduction presents; the history of the establishment of the city of Antioch by King Seleucus I (305-281 BC), naming the city and the opinions expressed therein, its geographical location in relation to longitudes and latitudes, the climate of the city as well as the importance of the city from the geographical, religious and political point of view. The Arab-Islamic conquest of the city of Antioch during the era of Caliph Omar bin Al-Khatab (may Allah be pleased with him) is also discussed in the introduction, and then the events in the city in the Umayyad and Abbasid eras are reviewed until it was occupied by the Byzantine led by Emperor Nikephoros in the year (358 AH) and its liberation by the Seljuk sultans led by Suleiman bin Qatlmmash in the year (477 AH) and finally the Crusader occupation (491 AH) of the city is presented. The first chapter tackles the religious life in the city of Antioch, encompassing an overview of the Christian religion in terms of the history of the appearance of Jesus (peace be upon him) and his apostles' role in spreading the religion in Palestine and abroad. Then, how the religion began and spread in the city of Antioch by Peter the Apostle, who established the first church in the city which became the first, oldest and B most famous Christian church after the Church of Jerusalem. The major ecumenical councils (Nicaea, Constantinople, Ephesus, and Chalcedon) are viewed in terms of causes and results, with an explanation of the role of the city of Antioch in each council. Following that, a summary of the Jacobite doctrine is presented as it was the Christian doctrine that spread in the city of Antioch during the research period (132-491 AH/749-1097 AD). Afterwards, the situation of Christians in Antioch in the Abbasid era and how the Abbasid caliphs dealt with them is discussed. Ultimately, the chapter ends with a table presenting the names of the Antioch Chair Patriarch of the Abbasid era. The second chapter shed light on the science of the Holy Quran in the city of Antioch, as it witnessed a presentation of the science of readings in terms of its origin and development since the era of the Prophet (peace be upon him) until the Abbasid era. Then, there is a review of the Antiochianscholars of reading and their respective roles in this science, as well as the Quranic exegesis and its origin and development throughout the Islamic ages. Antiochian Quranic exegesis scholars and their role in interpreting its verses, their scientific journeys, if any, and the people from or about whom the narrations were taken have been mentioned. Finally, as a result of the little information available about some scholars, they are confined through a table at the end of this chapter. The third and final chapter is concerned with studying the science of hadith in terms of its origin and development. Then, there is a presentation of the Antiochianscholars of hadith and their most famous narrations in the relevant hadith books with a statement of the people from whom the narrations were taken as well as from the narrators who narrated from the scholars of Antioch. It is also worth mentioning that in chapters II and III there is a reference to most of the scholars who bore the title of Antioch, whether their origins were from the city or they came from other cities to Antioch and settled and spread their knowledge there. The thesis ends up with a brief conclusion which includes the most prominent results of the study, as well as a number of appendices containing a collection of maps and modern pictures of the landmarks of the city of Antioch. Undoubtedly, the researcher of this study has encountered challenges during the writing phase, including the scarcity of sources about the situation of Christians in Antioch during the Abbasid era, besides the contradiction of information among books. Furthermore, the other required information about the rest of the study were scattered and sometimes contradicted among the historical resources, whether books of translations, readings, exegeses or hadith, which required the researcher to investigate with high accuracy and compare the data from these sources. It is worth mentioning that the scientific history of the city of Antioch is surrounded by mystery, as the sources have not mentioned the Antiochian scholars in the branches of Pure Science as medicine and engineering, except for one person, Ali bin Ahmed Al-Antaki, nicknamed Al-Mujtaba (d. 376 AH), he was from Antioch and settled in Baghdad until he died there during the reign of Adud Al-Dawla bin Buwayh (324-372 AH). Meanwhile, the sources have mentioned only a limited number of scholars who did not live in the city during the study period.

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رقم الهاتف

البريد الإلكتروني

الغرض من الطلب (اختياري)

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