Talk:Abbasid Revolution

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Causes:Battle of Karbala[edit]

MezzoMezzo, you have made a wonderful article. I think the causes should begin with the Battle of Karbala. In fact, the revenge of the massacre of Imam Hussain and his family played a great role in the later events and made the Umayyads as illegitimate government. You can refer to [1] --Seyyed(t-c) 01:22, 18 July 2014 (UTC)[reply]

I added a paragraph to "Discontent among Shia Muslims". --Seyyed(t-c) 11:29, 7 November 2014 (UTC)[reply]

Iranica articles[edit]

There are several articles in Iranica which may be useful to complete this article:

--Seyyed(t-c) 07:48, 8 November 2014 (UTC)[reply]

External links modified[edit]

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Causes: Political direction[edit]

Hi, I want to add a simple paragraph

If it is as it is said: “All authority corrupts, absolute power corrupts absolute.” On the other hand, it may seem important to quote even a few of Adam Smith’s quotes, when he decides that “oppression obscures man’s activity, intelligence, and creativity.” Certainly, the Umayyad rule was an absolute rule by all standards, and subjugation was a prominent feature that characterized the path of the state, starting with the Muawiyah state, which carved in its organizational path a revolutionary form, with which it developed from the caliphate to the monarchy or from the religious (theocracy) to the individual (autocracy). In the last king of the Umayyad state (Marwan bin Muhammad). Whatever it was, the political facade of the Abbasid revolution, despite the possibility of digging its roots in the history of the Rashidun Caliphate, it took root and took its deep political dimensions with the absolute dominance of the Umayyads, and their monopoly on power. The matter that angered the Abbasids and their supporters, as a party who believed that he had the right, but rather, the priority in ruling, and was denied it. And if some see the importance of the (Umayyad - Abbasid) differences over who governs or who has the right to rule, which is a possibility, but this purely political dimension was not specific alone, rather, other social and economic dimensions intertwined with it that formed the contents of the revolution and its reform ideas.

The deterioration of the economic and social conditions, as well as the racist policy of the Banu Umayyah, which affected the Arabs and other Zanj,Persians,Berbers and Sindhi contributed to the increase in the movements opposed to the Umayyad policy, and consequently the mass uprisings that affected various social components, such as those led by the Zanj and the Indians, in what is now known The literature of the Abbasid revolution with the Negro revolution, or that which was led by al-Mukhtar bin Abi Ubaid al-Thaqafi during the caliphate of Abd al-Malik bin Marwan.

Brilliantly, the Abbasid preachers who spread in the cities and villages took advantage of these conditions to broadcast their narratives with an Islamic social content, and despite their ideological and political dimensions, the acceptance of the masses met with great satisfaction. Perhaps this is what Dr. Abd al-Hayy Shaaban meant by saying: “In my opinion, the Abbasid revolution aimed at integrating all Different ethnicity , Arabs and non-Arabs, into the empire into a single Islamic community, each of whose children have equal rights.

Those who contributed to the revolution had a broader view of Islam, and their interpretation of its principles was more comprehensive from the narrow Arab Umayyad point of view. ”Perhaps these were the most prominent demanding lists of societies revolting against Umayyad rule over a century.


Shaban, M. A. (1979). The ʿAbbāsid Revolution. Cambridge: Cambridge University Press. ISBN 0-521-29534-3. Sharon, Moshe (1990). Revolt: the social and military aspects of the ʿAbbāsid revolution. Jerusalem: Graph Press Ltd. ISBN 965-223-388-9 Historicalxz (talk) 17:13, 17 March 2021 (UTC)[reply]

Separation of Mosque and state || Secular[edit]

This is a note about the statement with the same wording that is located in the conclusion. This phrase (unless is a direct quote) makes zero sense. Mosques aren't like churches especially at those times where they were seen as cultural and learning centres. This means that this statement is the equivalent of claiming that there was a separation of town square and state. Also, it's strange to claim that either the Umayyads or the Abbasids were secular, there definitely was a separation between temporal and spiritual matters but that was commonplace in all Islamic caliphates and doesn't change the fact that religion was a guiding force in public policy. — Preceding unsigned comment added by 2001:1970:5163:1200:0:0:0:326 (talk) 04:49, 22 January 2022 (UTC)[reply]

Iraq[edit]

This article refers to a geographic entity known as Iraq which at the time of the Abbasids was non-existent. The Mesopotamian geographic location was then studied intensely and named the Western Persian Empire by Sherwin S. Moshiri, the author, in one of his essays at the Graduate School of History at the University of Nevada in Las Vegas. The Zagros mountain range divided the Persian Empire into Western and Eastern regions, each with its own Capital during the reign of different Persian dynasties. During the Sassanid dynasty when the Arabs invaded Persia, the Western capital of the Empire was called Ctesiphon or Madineh located south of Baghdad which at the time was the summer retreat of the Sassanid kings. The name consists of the two words: Bagh, meaning God in Middle Persian and -dad which is the past tense for the verb "to give" in both the Middle and Modern Persian languages. The Eastern capital of the Empire at the time was Marv or Merv located in today's Turkmenistan which until 1991 was a former Soviet state ©2012, 2023 Sherwin Moshiri 2600:8801:2F11:4700:9CEC:B6F6:1E95:9325 (talk) 00:53, 2 February 2023 (UTC)[reply]

^ Pointless. The term "Iraq" is used by English-speaking historians all the time regardless of the time period. HammerFilmFan (talk) 23:31, 9 June 2023 (UTC)[reply]
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