Abdelaziz Ramadan

Abdelaziz Ramadan

King Khalid University

H-index: 2

Asia-Saudi Arabia

Professor Information

University

King Khalid University

Position

Professor of medieval history at

Citations(all)

16

Citations(since 2020)

13

Cited By

207

hIndex(all)

2

hIndex(since 2020)

2

i10Index(all)

0

i10Index(since 2020)

0

Email

University Profile Page

King Khalid University

Research & Interests List

Medieval and Byzantine History

Top articles of Abdelaziz Ramadan

The Study of Byzantine History in Egypt (1945–2017)

Although the first Egyptian university had been founded by–and named after–King Fuʾād in 1925, the chair of medieval history in the Faculty of Arts was only established in 1937 by Muḥammad Muṣṭafā Ziyāda (1900–68) who, seven years earlier, had completed his PhD in Liverpool, with a dissertation entitled Foreign Relations of Egypt in the Fifteenth Century, supervised by the famous medievalist GW Copland. Meanwhile, another medievalist, ʿAzīz Sūryāl ʿAṭṭiyya (1898–1988), returned to King Fuʾād University in 1939 after many years of studying in the universities of Liverpool and London. He moved to Alexandria as soon as King Fārūq University was established, in 1942, and held the foundation chair in medieval history in the Faculty of Arts till 1954.1 Muṣṭafā Ziyāda’s preoccupation with writing about Islamic history and editing Arabic sources, 2 and Sūryāl ʿAṭṭiyya’s concentration on the Crusades …

Authors

Abdelaziz Ramadan

Published Date

2024/3/19

The captive and the hostage as missionaries in Late Roman tradition The case of pre-Islamic South Arabia

Late Roman sources from the fourth century onward, provide us with scattered information on the features of a pattern of early missionaries to which modern scholars have paid little attention. It is what might be called “captive and hostage missionaries.” This pattern is repeated strikingly in source accounts relating to the circumstances of the emergence of Christianity in southern Arabia. Some of these accounts attributed the conversion of its people to captive and hostage missionaries, whether male or female. What is even more surprising is that these accounts seem to have an echo in the relevant Arabic tradition. This research aims to gather the scattered texts available about this pattern, and attempt to reconstruct them in a context from which the historical connotations surrounding it can be deduced. It focuses on two main cases: the hostage Theophilus and the captive Theognosta, but it also does not neglect other cases about which brief references are available, such as cases of the captives Phimion, Frumentius, and others.

Authors

Abdelaziz Ramadan

Journal

IWNW

Published Date

2023

THE BYZANTINE EMBASSY TO HIMYAR (C. 356 AD) AND THE INTRODUCTION OF CHRISTIANITY IN SOUTH ARABIA

Most modern researchers point out that a clear pattern of monotheistic religion began to appear in South Arabia since the middle of the fourth century. While these researchers count on the overwhelming influence of Judaism, they marginalize any influence of Christianity despite the presence of references in literary sources confirming the coincidence of this pattern with the first missionary embassy sent by the largest Christian empire at the time, the Byzantine Empire, to the kingdom of Himyar (c. 356 AD). These researchers are based on the absence of any explicit reference to Christianity in the epigraphic evidence. Hence, this research aims to re-approach this issue through the only source account of this mission, which was recorded by the ecclesiastical historian Philostorgius, and linking it to evidence from other literary sources, whether Byzantine or Eastern Christianity, which may support it.

Authors

Abdelaziz Ramadan

Journal

DIRASAT: HUMAN AND SOCIAL SCIENCES

Published Date

2022/4

Assimilation of Arab Minorities into Byzantine Society: In response to the hypothesis of A. Kaldellis

In the most recent study dealing with Byzantine politics to accommodate the various ethnic elements, A. Kaldellis has suggested that “Byzantium was capable of absorbing groups and individuals whose ancestry was foreign and treating them as fully Roman”.[1] This argument is based on a comprehensive approach to the various ethnic elements who lived in Byzantium without distinction between one element and another, or between the official position and society.Kaldellis takes the Khurramites as a ‘textbook case’to rule that Byzantium “could absorb thousands of men from a group that was initially so different from the mainstream of its own culture, who initially shared no common traits, whether in ethnicity, language, or religion”. Based on Genesios, he also goes far to assume that these Khurramites “ceased to exist as Khurramites, or ‘Persians”’, and that “If the Persians’ descendants retained any affective memory of their ancestors, they did not express it in ways that reached our sources”.[2] In my recent study dealing with the assimilation of Arab apostates in Byzantium, I suggested, in contrast to Kaldellis, that the Khurramites can be used as a ‘textbook case’to reach a different judgment on the criteria that formed the official positions of the Byzantines towards apostates and the extent to which they could accept the other as ‘Roman’.[3] In a subsequent paper, Kaldellis criticized my approach, writing that “Abdelaziz Ramadan argues that the Byzantines always remained hostile to the Khurramites, but the evidence that he cites refers to the initial group that entered the empire, not to their descendants three generations later; he does not seem to …

Authors

A Ramadan

Journal

Academia Letters

Published Date

2021

Aspects of Violence in the Early Arab-Byzantine Wars, Some Remarks on Military Necessity and Source Ideology

تتعامل النصوص المسيحية الشرقية مع الحروب العربية البيزنطية المبکرة بدوافع أيديولوجية واضحة، فهي غالبًا ما تنسب إلى العرب أعمال عنف مفرطة، ليس ضد أعدائهم المحاربين بل ضد المدنيين وأحيانًا الرهبان. ويزداد اتهام العرب بالعنف حدة في نصوص الکتاب ذوي الخلفية الدينية. وقد اعتمد بعض العلماء على هذه النصوص کدليل على عنف الفتوحات العربية دون مراعاة لتأثير الخلفية الدينية لأولئک الکتاب على رؤيتهم للإسلام کتهديد للمسيحية، ثم لنفوذهم ومناصبهم کرجال دين؛ فراحوا يعبروا عن استيائهم الشديد من دخول کثير من شعب کنائسهم إلى الإسلام، واعتبروه عقابًا إلهيًا على خطايا المسيحيين. ويبدو أن بعضهم بالغ في العقاب الدموي والوحشي تمهيداً للمغفرة والانتصار النهائي للمسيحيين الحقيقيين. ويمکن دعم هذا الطرح من خلال مقارنة ما کتبوه مع کتابات رجال دين آخرين غير متعصبين کانت أکثر ميلًا إلى سلمية الفتوحات العربية. من ناحية أخرى، يبدو موقف الکتاب البيزنطيين الأقرب إلى الموقف العربي؛ فهم لا يقصرون العنف على العرب فقط، بل يشيرون إلى عنف متبادل بين الخصمين، العرب والبيزنطيين؛ وهذا يتفق إلى حد کبير مع المصادر العربية. ورغم ندرة الروايات العربية ذات الصلة، فالمتاح منها يشير إلى هذا العنف المتبادل. ويعد الواقدي مصدرًا فريدًا في إشارته إلى حوادث هذا العنف المتبادل. لکن رغم أنه ذکر عددًا من حوادث العنف التي ارتکبها الجانب العربي، إلا أنه غالبًا ما بررها بالضرورة الاستراتيجية التي تستدعيها الحرب، بل اعتبرها من أعمال البطولة والشجاعة الضرورية لترويع الأعداء.

Authors

Abdel-Aziz Ramadan

Journal

Journal of Medieval and Islamic History

Published Date

2020/12/1

المسرح الشعبى فى العصر البيزنطى الباکر من القرن الرابع وحتى نهاية القرن السابع‎

نشأ المسرح نشأة دينية إغريقية، وبمرور الوقت فقد بعده الدينى ليصبح سمة اجتماعية سائدة فى المجتمع الرومانى. لعب المسرح دوراً حيوياً فى تحقيق الأهداف السياسية، وتم توظيفه کأداة للترويج بهدف الحصول على الدعم السياسى، وکان أحد أدوات الحکومة للحصول على دعم العامة. ورث المجتمع البيزنطى بعض أنماط العروض المسرحية الرومانية أهمها العروض الهزلية، والتى حظيت بشعبية کبيرة فى المجتمع البيزنطى. يمکن القول أن المسرح الذى نشأ نشأة دينية کجزء من عبادة الإله ديونيسيوس، فقد بعده الدينى بمرور الوقت، وأصبح يؤدى وظيفة سياسية واجتماعية هامة، حيث حظيت العروض المسرحية بشعبية کبيرة فى المجتمع البيزنطى الباکر، تلک الشعبية التى امتد تأثيرها الى الکنيسة المسيحية التى أدرکت صعوبة اجتثاث هذه المؤسسة. وذلک بسبب الدعم السياسي لمؤسسة المسرح. ونتيجة لذلک استمرت بعض أنماط المسرح المتمثلة فى عروض البانتوميم، وعروض المايم . التى دافع عنها بعض النخب باعتبارها ذات محتوى تعليمى هام لما تقدمه من قصص للآلهة والأساطير والتاريخ القديم لروما.

Authors

إسماعيل عبدلله,رمضان,عبد العزيز,محمد مليج

Journal

مجلة البحث العلمي في الآداب

Published Date

2020/1/1

Professor FAQs

What is Abdelaziz Ramadan's h-index at King Khalid University?

The h-index of Abdelaziz Ramadan has been 2 since 2020 and 2 in total.

What are Abdelaziz Ramadan's research interests?

The research interests of Abdelaziz Ramadan are: Medieval and Byzantine History

What is Abdelaziz Ramadan's total number of citations?

Abdelaziz Ramadan has 16 citations in total.

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