The Lost History

  Muhammad ﷺ had instilled a sense of brotherhood and a connection of faith among his followers from the inception of Islam, both of which contributed to the development of a close relationship among them, which was accentuated by their experiences of persecution as a nascent community in Mecca. This connection of trust was solidified by a strong attachment to the Quranic revelation's precepts and the obvious socioeconomic meaning of Islamic religious rituals. When the Prophet traveled to Medina in 622 CE, his preaching was quickly embraced, and the Islamic community-state arose. During this time, Islam developed its distinctive ethos as a religion that encompassed both the spiritual and temporal sides of life and sought to control not only the individual's relationship with God (by conscience) but also human relationships in a societal setting. As a result, society is governed not just by an Islamic religious institution, but also by Islamic law, the state, and other institut

  In the tenth century, a religious teacher named Ibn Fadlan traveled to the Volga Bulghar empire in modern-day Russia. Along the route, he kept a journal, which became a valuable resource for reconstructing Russia's early history, among other things. Background The tenth-century is sometimes dismissed as a blip in human history, a gloomy epoch rife with ignorance and superstition. While this may be true in Europe, it was not the case in Islamic countries. Muslim holdings had spread as far west as Spain, east as India, and north as regions of modern-day Russia. Baghdad had been controlled by the Abbasids for two centuries. Their political dominance was diminishing, leading to the rise of several regional dynasties, but the Islamic world was thriving culturally. Baghdad had been the intellectual capital of the globe for more than a century, with its libraries and translation schools. Under the Umayyads of Spain, Cordova could now rival its claims, while the Fatimids of Egypt were to

تاریخی تناظر میں شہریت، اسٹیون جی ایلس، گومنڈور ہالفڈانرسن، اور این کیتھرین آئزکس (پیسا یونیورسٹی پریس، 2006) کے ذریعے ترمیم شدہ 1833 میں ایتھنز میں یونان کے بادشاہ اوٹو کا داخلہ اور تھیسیون مندر کے سامنے ان کا استقبال تعارف: قدیم یونان میں شہریت کا تصور اور مسئلہ بہت پیچیدہ ہے اور یہ جاری ہے، مختلف حوالوں سے، حال ہی میں سائنسی تحقیق کا موضوع ہے، جیسا کہ ہم کتاب کے نئے عنوانات سے ظاہر کر سکتے ہیں۔                    اگر ہم آکسفورڈ کلاسیکی لغت کے دوسرے ایڈیشن میں 1972 اور تیسرے ایڈیشن میں 1996 کے لفظ کو دیکھیں اور بالترتیب V. Ehrenberg اور J. Kenyon Davis کی تصنیف کردہ تعریفوں کا موازنہ کریں، تو یہ بات سامنے آتی ہے کہ اس پر نیا علم موجود ہے۔ شہریت اور اس کے لیے ایک نیا نقطہ نظر، ریاست کے امتزاج کے طور پر اور ریاست کی زندگی اور اس کے فیصلوں میں باشندوں کے حصہ لینے کے حق کے ساتھ اس کے تعلقات۔ ایک طویل عرصے کے دوران مختلف قدیم ذرائع نے ہمیں یونان میں شہریت کے بارے میں کافی معلومات چھوڑی ہیں، زیادہ تر ایتھنز میں۔ اس طرح اس باب میں ہم تاریخ نگاری، فلسفہ، بیانات اور شاعری کے ذریعے مختلف سماجی

 Steven G. Ellis, Gumundur Hálfdanarson, and Ann Katherine Isaacs edited Citizenship in Historical Perspective (Pisa University Press, 2006) In 1833, King Otto of Greece arrived in Athens and was greeted in front of the Thiseion temple. Introduction: The concept and problem of citizenship in ancient Greece are extremely complicated, and it continues to be the subject of scholarly investigation in various situations, as evidenced by new book titles. If we compare the definitions authored by V. Ehrenberg and J. Kenyon Davis in the second edition of the Oxford Classical Dictionary from 1972 and the third edition of 1996, it is clear that there is new knowledge on citizenship and a new approach to it, as a fusion of the state and its relations with the inhabitants' right to participate in the state's life and decisions. Various ancient sources have left us a wealth of information regarding citizenship in Greece, primarily in Athens, throughout a long period of time. Thus, in this c