(1232); `Ali IV., "Es -Sa`id el Mu tadid" (1242); Omar I., "El Mortada" (1248); Idris IV., "El Wathik" (1266-1269).
Eastward of the present city, amongst the mounds and ruins of the old town, in a dilapidated chamber adjoining a bluedomed building over the grave of an imamzadeh, is the tomb of the astronomer-poet Omar Khayyam, an unsightly heap of plaster without inscription, and probably fictitious.
On the whole it is most likely that the Temple was erected by Solomon on the same spot as is now occupied by the Dome of the Rock, commonly known as the Mosque of Omar, and, regard being had to the levels of the ground, it is possible that the Holy of Holies, the most sacred chamber of the Temple, stood over the rock which is still regarded with veneration by the Mahommedans.
At this period the religion of Mahomet was spreading over the east, and in 637 the caliph Omar marched on Jerusalem, which capitulated after a siege of four months.
Omar behaved with great moderation, restraining his troops from pillage and leaving the Christians in possession of their churches.
A wooden mosque was erected near the site of the Temple, which was replaced by the Mosque of Aksa, built by the amir Abdalmalik (Abd el Malek), who also constructed the Dome of the Rock, known as the Mosque of Omar, in 688.
Born on the 14th of February 1483, he was a descendant of Timur, and his father, Omar Sheik, was king of Ferghana, a district of what is now Russian Turkestan.
Omar died in 1495, and Baber, though only twelve years of age, succeeded to the throne.
Hadrian's policy in this respect was matched later on by the edict of the caliph Omar (c. 638), who, like his Roman prototype, prevented the Jews from settling in the capital of their ancient country.
The caliph Omar initiated in the 7th century a code which required Christians and Jews to wear peculiar dress, denied them the right to hold state offices or to possess land, inflicted a poll-tax on them, and while forbidding them to enter mosques, refused them the permission to build new places of worship for themselves.
It is perhaps on account of this intermediate flavour that the literature of Persia - for instance the adaptations of Omar Khayyam - is more appreciated in Europe than that of other Oriental nations.
On the Arab invasion this work was in great danger of perishing at the hands of the iconclastic caliph Omar and his generals, but it was fortunately preserved; and we find it in the 2nd century of the Hegira being paraphrased in Arabic by Abdallah ibn el Mokaffa, a learned Persian who had embraced Islam.
- Within fifteen years of the Hegira Jerusalem fell before the arms of Omar (637), and it continued to remain in the hands of Mahommedan rulers till the end of the First Crusade.
In the beginning of 1356, his integrity having been suspected, he was thrown into prison until the death of Abu Inan in 1358, when the vizier al-Hasan ibn Omar set him at liberty and reinstated him in his rank and offices.
The Acciajuoli dynasty lasted till June 1458, when the Acropolis after a stubborn resistance was taken by the Turks under Omar, the general of the sultan Mahommed II., who had occupied the lower city in 1456.
The Kubbet-esSakhra, or Dome of the Rock, at Jerusalem, is only a shrine erected over the sacred rock, so that the title often ascribed to it as "the mosque of Omar" is misleading.
Notwithstanding the losses that the city had sustained, `Amr was able to write to his master, the caliph Omar, that he had taken a city containing "4000 palaces, 4000 baths, 12,000 dealers in fresh oil, 12,000 gardeners, 40,000 Jews who pay tribute, 400 theatres or places of amusement."
Omar, on hearing the request of his general, is said to have replied that if those books contained the same doctrine with the Koran, they could be of no use, since the Koran contained all necessary truths; but if they contained anything contrary to that book, they ought to be destroyed; and therefore, whatever their contents were, he ordered them to be burnt.
After a cordial reception by their commander Omer or Omar Pasha, Ali was imprisoned; he was shortly afterwards assassinated, lest his lavish bribery of Turkish officials should restore him to favour, and bring disgrace on his captor (March 1851).
Owing principally to the fact that the system of the caliph Omar came to be treated as an immutable dogma which was clearly not intended by its originator, and to the peculiar relations which developed therefrom between the Mussulman Turkish conquerors and the peoples (principally Christian) which fell under their sway, no such thing as an Ottoman nation has ever been created.
Primarily their system was based on the great principles enunciated by the immediate successors of the Prophet, especially by Omar, involving the absolute distinction between, and impartiality of treatment of, the Mussulman conquerors and the i As Dedeagatch is gaining, and will gradually gain, importance, it has been included in this table.
1063-1073) lie bestowed upon IJassan ibn ~abbab the dignity of a chamberlain, whilst offering a similar court office to Omar Khayyam.
Four lines, the first, second and fourth of which have the same rhyme, while the third usually (but not always) remains rhymelesswas first successfully introduced into Persian literature as the exclusive vehicle for subtle thoughts on the various topics of Sufic mysticism by the sheikh Ab Said bin Abulkhair,1 but Omar differs in its treatment considerably from Ab Said.
There is in this respect a great resemblance between him and H~fiz, but Omar is decidedly superior.
As far as purity of diction, fine wit, crushing satire against a debased and ignorant clergy, and a general sympathy with suffering humanity are concerned, Omar certainly reminds us of the great Frenchman; but there the comparison ceases.
A few verses of Omar Khayyam's poetry have just been read to me, and I feel as if I had spent the last half-hour in a magnificent sepulcher.