Question: In what year did Umar ibn Ad Al-Aziz die?

Answer: 720

Only Umayyad ruler (Caliphs of Damascus), Umar ibn Abd al-Aziz, is unanimously praised by Sunni sources for his devout piety and justice. In his efforts to spread Islam he established liberties for the Mawali by abolishing the jizya tax for converts to Islam. Imam Abu Muhammad Adbullah ibn Abdul Hakam stated that Umar ibn Abd al-Aziz also stopped the personal allowance offered to his relatives stating that he could only give them an allowance if he gave an allowance to everyone else in the empire. <hl> Umar ibn Abd al-Aziz was later poisoned in the year 720 . <hl> When successive governments tried to reverse Umar ibn Abd al-Aziz's tax policies it created rebellion.

Only Umayyad ruler (Caliphs of Damascus), Umar ibn Abd al-Aziz, is unanimously praised by Sunni sources for his devout piety and justice. In his efforts to spread Islam he established liberties for the Mawali by abolishing the jizya tax for converts to Islam. Imam Abu Muhammad Adbullah ibn Abdul Hakam stated that Umar ibn Abd al-Aziz also stopped the personal allowance offered to his relatives stating that he could only give them an allowance if he gave an allowance to everyone else in the empire. Umar ibn Abd al-Aziz was later poisoned in the year <hl> 720 <hl>. When successive governments tried to reverse Umar ibn Abd al-Aziz's tax policies it created rebellion.

Umar ibn Abd al-Aziz was later poisoned in the year <hl> 720 <hl> .


Question: What was Umar ibn Ad al-Aziz's cause of death?

Only Umayyad ruler (Caliphs of Damascus), Umar ibn Abd al-Aziz, is unanimously praised by Sunni sources for his devout piety and justice. In his efforts to spread Islam he established liberties for the Mawali by abolishing the jizya tax for converts to Islam. Imam Abu Muhammad Adbullah ibn Abdul Hakam stated that Umar ibn Abd al-Aziz also stopped the personal allowance offered to his relatives stating that he could only give them an allowance if he gave an allowance to everyone else in the empire. Umar ibn Abd al-Aziz was later poisoned in the year 720. When successive governments tried to reverse Umar ibn Abd al-Aziz's tax policies it created rebellion.

Answer: poisoned

Only Umayyad ruler (Caliphs of Damascus), Umar ibn Abd al-Aziz, is unanimously praised by Sunni sources for his devout piety and justice. In his efforts to spread Islam he established liberties for the Mawali by abolishing the jizya tax for converts to Islam. Imam Abu Muhammad Adbullah ibn Abdul Hakam stated that Umar ibn Abd al-Aziz also stopped the personal allowance offered to his relatives stating that he could only give them an allowance if he gave an allowance to everyone else in the empire. <hl> Umar ibn Abd al-Aziz was later poisoned in the year 720. <hl> When successive governments tried to reverse Umar ibn Abd al-Aziz's tax policies it created rebellion.

Only Umayyad ruler (Caliphs of Damascus), Umar ibn Abd al-Aziz, is unanimously praised by Sunni sources for his devout piety and justice. In his efforts to spread Islam he established liberties for the Mawali by abolishing the jizya tax for converts to Islam. Imam Abu Muhammad Adbullah ibn Abdul Hakam stated that Umar ibn Abd al-Aziz also stopped the personal allowance offered to his relatives stating that he could only give them an allowance if he gave an allowance to everyone else in the empire. Umar ibn Abd al-Aziz was later <hl> poisoned <hl> in the year 720. When successive governments tried to reverse Umar ibn Abd al-Aziz's tax policies it created rebellion.


Question: What group did Umar ibn Ad Al-Aziz grant liberties to?

Answer: Mawali

Only Umayyad ruler (Caliphs of Damascus), Umar ibn Abd al-Aziz, is unanimously praised by Sunni sources for his devout piety and justice. <hl> In his efforts to spread Islam he established liberties for the Mawali by abolishing the jizya tax for converts to Islam. <hl> Imam Abu Muhammad Adbullah ibn Abdul Hakam stated that Umar ibn Abd al-Aziz also stopped the personal allowance offered to his relatives stating that he could only give them an allowance if he gave an allowance to everyone else in the empire. Umar ibn Abd al-Aziz was later poisoned in the year 720. When successive governments tried to reverse Umar ibn Abd al-Aziz's tax policies it created rebellion.

Only Umayyad ruler (Caliphs of Damascus), Umar ibn Abd al-Aziz, is unanimously praised by Sunni sources for his devout piety and justice. In his efforts to spread Islam he established liberties for the <hl> Mawali <hl> by abolishing the jizya tax for converts to Islam. Imam Abu Muhammad Adbullah ibn Abdul Hakam stated that Umar ibn Abd al-Aziz also stopped the personal allowance offered to his relatives stating that he could only give them an allowance if he gave an allowance to everyone else in the empire. Umar ibn Abd al-Aziz was later poisoned in the year 720. When successive governments tried to reverse Umar ibn Abd al-Aziz's tax policies it created rebellion.


Question: Who became leader of the Khurasan Hashimiyya in approximately 746?

Around 746, Abu Muslim assumed leadership of the Hashimiyya in Khurasan. In 747, he successfully initiated an open revolt against Umayyad rule, which was carried out under the sign of the black flag. He soon established control of Khurasan, expelling its Umayyad governor, Nasr ibn Sayyar, and dispatched an army westwards. Kufa fell to the Hashimiyya in 749, the last Umayyad stronghold in Iraq, Wasit, was placed under siege, and in November of the same year Abu al-Abbas was recognized as the new caliph in the mosque at Kufa.[citation needed] At this point Marwan mobilized his troops from Harran and advanced toward Iraq. In January 750 the two forces met in the Battle of the Zab, and the Umayyads were defeated. Damascus fell to the Abbasids in April, and in August, Marwan was killed in Egypt.

Answer: Abu Muslim

<hl> Around 746, Abu Muslim assumed leadership of the Hashimiyya in Khurasan. <hl> In 747, he successfully initiated an open revolt against Umayyad rule, which was carried out under the sign of the black flag. He soon established control of Khurasan, expelling its Umayyad governor, Nasr ibn Sayyar, and dispatched an army westwards. Kufa fell to the Hashimiyya in 749, the last Umayyad stronghold in Iraq, Wasit, was placed under siege, and in November of the same year Abu al-Abbas was recognized as the new caliph in the mosque at Kufa.[citation needed] At this point Marwan mobilized his troops from Harran and advanced toward Iraq. In January 750 the two forces met in the Battle of the Zab, and the Umayyads were defeated. Damascus fell to the Abbasids in April, and in August, Marwan was killed in Egypt.

Around 746, <hl> Abu Muslim <hl> assumed leadership of the Hashimiyya in Khurasan. In 747, he successfully initiated an open revolt against Umayyad rule, which was carried out under the sign of the black flag. He soon established control of Khurasan, expelling its Umayyad governor, Nasr ibn Sayyar, and dispatched an army westwards. Kufa fell to the Hashimiyya in 749, the last Umayyad stronghold in Iraq, Wasit, was placed under siege, and in November of the same year Abu al-Abbas was recognized as the new caliph in the mosque at Kufa.[citation needed] At this point Marwan mobilized his troops from Harran and advanced toward Iraq. In January 750 the two forces met in the Battle of the Zab, and the Umayyads were defeated. Damascus fell to the Abbasids in April, and in August, Marwan was killed in Egypt.


Question: What symbol did Abu Muslim use in his revolt against the Umayyads?

Answer: black flag

Around 746, Abu Muslim assumed leadership of the Hashimiyya in Khurasan. <hl> In 747, he successfully initiated an open revolt against Umayyad rule, which was carried out under the sign of the black flag . <hl> He soon established control of Khurasan, expelling its Umayyad governor, Nasr ibn Sayyar, and dispatched an army westwards. Kufa fell to the Hashimiyya in 749, the last Umayyad stronghold in Iraq, Wasit, was placed under siege, and in November of the same year Abu al-Abbas was recognized as the new caliph in the mosque at Kufa.[citation needed] At this point Marwan mobilized his troops from Harran and advanced toward Iraq. In January 750 the two forces met in the Battle of the Zab, and the Umayyads were defeated. Damascus fell to the Abbasids in April, and in August, Marwan was killed in Egypt.

Around 746, Abu Muslim assumed leadership of the Hashimiyya in Khurasan. In 747, he successfully initiated an open revolt against Umayyad rule, which was carried out under the sign of the <hl> black flag <hl>. He soon established control of Khurasan, expelling its Umayyad governor, Nasr ibn Sayyar, and dispatched an army westwards. Kufa fell to the Hashimiyya in 749, the last Umayyad stronghold in Iraq, Wasit, was placed under siege, and in November of the same year Abu al-Abbas was recognized as the new caliph in the mosque at Kufa.[citation needed] At this point Marwan mobilized his troops from Harran and advanced toward Iraq. In January 750 the two forces met in the Battle of the Zab, and the Umayyads were defeated. Damascus fell to the Abbasids in April, and in August, Marwan was killed in Egypt.

In 747, he successfully initiated an open revolt against Umayyad rule, which was carried out under the sign of the <hl> black flag <hl> .


Question: Where did Marwan die?

Answer: Egypt

Around 746, Abu Muslim assumed leadership of the Hashimiyya in Khurasan. In 747, he successfully initiated an open revolt against Umayyad rule, which was carried out under the sign of the black flag. He soon established control of Khurasan, expelling its Umayyad governor, Nasr ibn Sayyar, and dispatched an army westwards. Kufa fell to the Hashimiyya in 749, the last Umayyad stronghold in Iraq, Wasit, was placed under siege, and in November of the same year Abu al-Abbas was recognized as the new caliph in the mosque at Kufa.[citation needed] At this point Marwan mobilized his troops from Harran and advanced toward Iraq. In January 750 the two forces met in the Battle of the Zab, and the Umayyads were defeated. <hl> Damascus fell to the Abbasids in April, and in August, Marwan was killed in Egypt . <hl>

Around 746, Abu Muslim assumed leadership of the Hashimiyya in Khurasan. In 747, he successfully initiated an open revolt against Umayyad rule, which was carried out under the sign of the black flag. He soon established control of Khurasan, expelling its Umayyad governor, Nasr ibn Sayyar, and dispatched an army westwards. Kufa fell to the Hashimiyya in 749, the last Umayyad stronghold in Iraq, Wasit, was placed under siege, and in November of the same year Abu al-Abbas was recognized as the new caliph in the mosque at Kufa.[citation needed] At this point Marwan mobilized his troops from Harran and advanced toward Iraq. In January 750 the two forces met in the Battle of the Zab, and the Umayyads were defeated. Damascus fell to the Abbasids in April, and in August, Marwan was killed in <hl> Egypt <hl>.

Damascus fell to the Abbasids in April, and in August, Marwan was killed in <hl> Egypt <hl> .


Question: Who was the Umayyad governor of Khurasan who was defeated by Abu Muslim?

Answer: Nasr ibn Sayyar

Around 746, Abu Muslim assumed leadership of the Hashimiyya in Khurasan. In 747, he successfully initiated an open revolt against Umayyad rule, which was carried out under the sign of the black flag. <hl> He soon established control of Khurasan, expelling its Umayyad governor, Nasr ibn Sayyar , and dispatched an army westwards. <hl> Kufa fell to the Hashimiyya in 749, the last Umayyad stronghold in Iraq, Wasit, was placed under siege, and in November of the same year Abu al-Abbas was recognized as the new caliph in the mosque at Kufa.[citation needed] At this point Marwan mobilized his troops from Harran and advanced toward Iraq. In January 750 the two forces met in the Battle of the Zab, and the Umayyads were defeated. Damascus fell to the Abbasids in April, and in August, Marwan was killed in Egypt.

Around 746, Abu Muslim assumed leadership of the Hashimiyya in Khurasan. In 747, he successfully initiated an open revolt against Umayyad rule, which was carried out under the sign of the black flag. He soon established control of Khurasan, expelling its Umayyad governor, <hl> Nasr ibn Sayyar <hl>, and dispatched an army westwards. Kufa fell to the Hashimiyya in 749, the last Umayyad stronghold in Iraq, Wasit, was placed under siege, and in November of the same year Abu al-Abbas was recognized as the new caliph in the mosque at Kufa.[citation needed] At this point Marwan mobilized his troops from Harran and advanced toward Iraq. In January 750 the two forces met in the Battle of the Zab, and the Umayyads were defeated. Damascus fell to the Abbasids in April, and in August, Marwan was killed in Egypt.

He soon established control of Khurasan, expelling its Umayyad governor, <hl> Nasr ibn Sayyar <hl> , and dispatched an army westwards.


Question: When did the Hashimiyya conquer Kufa?

Answer: 749

Around 746, Abu Muslim assumed leadership of the Hashimiyya in Khurasan. In 747, he successfully initiated an open revolt against Umayyad rule, which was carried out under the sign of the black flag. He soon established control of Khurasan, expelling its Umayyad governor, Nasr ibn Sayyar, and dispatched an army westwards. <hl> Kufa fell to the Hashimiyya in 749 , the last Umayyad stronghold in Iraq, Wasit, was placed under siege, and in November of the same year Abu al-Abbas was recognized as the new caliph in the mosque at Kufa.[citation needed] <hl> At this point Marwan mobilized his troops from Harran and advanced toward Iraq. In January 750 the two forces met in the Battle of the Zab, and the Umayyads were defeated. Damascus fell to the Abbasids in April, and in August, Marwan was killed in Egypt.

Around 746, Abu Muslim assumed leadership of the Hashimiyya in Khurasan. In 747, he successfully initiated an open revolt against Umayyad rule, which was carried out under the sign of the black flag. He soon established control of Khurasan, expelling its Umayyad governor, Nasr ibn Sayyar, and dispatched an army westwards. Kufa fell to the Hashimiyya in <hl> 749 <hl>, the last Umayyad stronghold in Iraq, Wasit, was placed under siege, and in November of the same year Abu al-Abbas was recognized as the new caliph in the mosque at Kufa.[citation needed] At this point Marwan mobilized his troops from Harran and advanced toward Iraq. In January 750 the two forces met in the Battle of the Zab, and the Umayyads were defeated. Damascus fell to the Abbasids in April, and in August, Marwan was killed in Egypt.

Kufa fell to the Hashimiyya in <hl> 749 <hl> , the last Umayyad stronghold in Iraq, Wasit, was placed under siege, and in November of the same year Abu al-Abbas was recognized as the new caliph in the mosque at Kufa.[citation needed]


Question: In the later Abbasid era, what branch of Islam did Iran adhere to?

The books written later in the Abbasid period in Iran are more anti Umayyad. Iran was Sunni at the time. There was much anti Arab feeling in Iran after the fall of the Persian empire. This anti Arab feeling also influenced the books on Islamic history. Al-Tabri was also written in Iran during that period. Al-Tabri was a huge collection including all the text that he could find, from all the sources. It was a collection preserving everything for future generations to codify and for future generations to judge if it was true or false.

Answer: Sunni

Iran was Sunni at the time.

The books written later in the Abbasid period in Iran are more anti Umayyad. <hl> Iran was Sunni at the time. <hl> There was much anti Arab feeling in Iran after the fall of the Persian empire. This anti Arab feeling also influenced the books on Islamic history. Al-Tabri was also written in Iran during that period. Al-Tabri was a huge collection including all the text that he could find, from all the sources. It was a collection preserving everything for future generations to codify and for future generations to judge if it was true or false.

The books written later in the Abbasid period in Iran are more anti Umayyad. Iran was <hl> Sunni <hl> at the time. There was much anti Arab feeling in Iran after the fall of the Persian empire. This anti Arab feeling also influenced the books on Islamic history. Al-Tabri was also written in Iran during that period. Al-Tabri was a huge collection including all the text that he could find, from all the sources. It was a collection preserving everything for future generations to codify and for future generations to judge if it was true or false.


Question: What notable work of Islamic history was written in Iran during the later Abbasid period?

Answer: Al-Tabri

The books written later in the Abbasid period in Iran are more anti Umayyad. Iran was Sunni at the time. There was much anti Arab feeling in Iran after the fall of the Persian empire. This anti Arab feeling also influenced the books on Islamic history. <hl> Al-Tabri was also written in Iran during that period. <hl> Al-Tabri was a huge collection including all the text that he could find, from all the sources. It was a collection preserving everything for future generations to codify and for future generations to judge if it was true or false.

The books written later in the Abbasid period in Iran are more anti Umayyad. Iran was Sunni at the time. There was much anti Arab feeling in Iran after the fall of the Persian empire. This anti Arab feeling also influenced the books on Islamic history. <hl> Al-Tabri <hl> was also written in Iran during that period. Al-Tabri was a huge collection including all the text that he could find, from all the sources. It was a collection preserving everything for future generations to codify and for future generations to judge if it was true or false.


Question: What group was notably disliked in Iran after the Persian Empire fell?

Answer: Arab

The books written later in the Abbasid period in Iran are more anti Umayyad. Iran was Sunni at the time. <hl> There was much anti Arab feeling in Iran after the fall of the Persian empire. <hl> This anti Arab feeling also influenced the books on Islamic history. Al-Tabri was also written in Iran during that period. Al-Tabri was a huge collection including all the text that he could find, from all the sources. It was a collection preserving everything for future generations to codify and for future generations to judge if it was true or false.

The books written later in the Abbasid period in Iran are more anti Umayyad. Iran was Sunni at the time. There was much anti <hl> Arab <hl> feeling in Iran after the fall of the Persian empire. This anti Arab feeling also influenced the books on Islamic history. Al-Tabri was also written in Iran during that period. Al-Tabri was a huge collection including all the text that he could find, from all the sources. It was a collection preserving everything for future generations to codify and for future generations to judge if it was true or false.


Question: What is the meaning of the term Kurdus in English?

The Diwan of Umar, assigning annuities to all Arabs and to the Muslim soldiers of other races, underwent a change in the hands of the Umayyads. The Umayyads meddled with the register and the recipients regarded pensions as the subsistence allowance even without being in active service. Hisham reformed it and paid only to those who participated in battle. On the pattern of the Byzantine system the Umayyads reformed their army organization in general and divided it into five corps: the centre, two wings, vanguards and rearguards, following the same formation while on march or on a battle field. Marwan II (740–50) abandoned the old division and introduced Kurdus (cohort), a small compact body. The Umayyad troops were divided into three divisions: infantry, cavalry and artillery. Arab troops were dressed and armed in Greek fashion. The Umayyad cavalry used plain and round saddles. The artillery used arradah (ballista), manjaniq (the mangonel) and dabbabah or kabsh (the battering ram). The heavy engines, siege machines and baggage were carried on camels behind the army.

Answer: cohort

The Diwan of Umar, assigning annuities to all Arabs and to the Muslim soldiers of other races, underwent a change in the hands of the Umayyads. The Umayyads meddled with the register and the recipients regarded pensions as the subsistence allowance even without being in active service. Hisham reformed it and paid only to those who participated in battle. On the pattern of the Byzantine system the Umayyads reformed their army organization in general and divided it into five corps: the centre, two wings, vanguards and rearguards, following the same formation while on march or on a battle field. <hl> Marwan II (740–50) abandoned the old division and introduced Kurdus ( cohort ), a small compact body. <hl> The Umayyad troops were divided into three divisions: infantry, cavalry and artillery. Arab troops were dressed and armed in Greek fashion. The Umayyad cavalry used plain and round saddles. The artillery used arradah (ballista), manjaniq (the mangonel) and dabbabah or kabsh (the battering ram). The heavy engines, siege machines and baggage were carried on camels behind the army.

The Diwan of Umar, assigning annuities to all Arabs and to the Muslim soldiers of other races, underwent a change in the hands of the Umayyads. The Umayyads meddled with the register and the recipients regarded pensions as the subsistence allowance even without being in active service. Hisham reformed it and paid only to those who participated in battle. On the pattern of the Byzantine system the Umayyads reformed their army organization in general and divided it into five corps: the centre, two wings, vanguards and rearguards, following the same formation while on march or on a battle field. Marwan II (740–50) abandoned the old division and introduced Kurdus (<hl> cohort <hl>), a small compact body. The Umayyad troops were divided into three divisions: infantry, cavalry and artillery. Arab troops were dressed and armed in Greek fashion. The Umayyad cavalry used plain and round saddles. The artillery used arradah (ballista), manjaniq (the mangonel) and dabbabah or kabsh (the battering ram). The heavy engines, siege machines and baggage were carried on camels behind the army.

Marwan II (740–50) abandoned the old division and introduced Kurdus ( <hl> cohort <hl> ), a small compact body.


Question: What caliph reigned from 740 to 750?

Answer: Marwan II

The Diwan of Umar, assigning annuities to all Arabs and to the Muslim soldiers of other races, underwent a change in the hands of the Umayyads. The Umayyads meddled with the register and the recipients regarded pensions as the subsistence allowance even without being in active service. Hisham reformed it and paid only to those who participated in battle. On the pattern of the Byzantine system the Umayyads reformed their army organization in general and divided it into five corps: the centre, two wings, vanguards and rearguards, following the same formation while on march or on a battle field. <hl> Marwan II (740–50) abandoned the old division and introduced Kurdus (cohort), a small compact body. <hl> The Umayyad troops were divided into three divisions: infantry, cavalry and artillery. Arab troops were dressed and armed in Greek fashion. The Umayyad cavalry used plain and round saddles. The artillery used arradah (ballista), manjaniq (the mangonel) and dabbabah or kabsh (the battering ram). The heavy engines, siege machines and baggage were carried on camels behind the army.

The Diwan of Umar, assigning annuities to all Arabs and to the Muslim soldiers of other races, underwent a change in the hands of the Umayyads. The Umayyads meddled with the register and the recipients regarded pensions as the subsistence allowance even without being in active service. Hisham reformed it and paid only to those who participated in battle. On the pattern of the Byzantine system the Umayyads reformed their army organization in general and divided it into five corps: the centre, two wings, vanguards and rearguards, following the same formation while on march or on a battle field. <hl> Marwan II <hl> (740–50) abandoned the old division and introduced Kurdus (cohort), a small compact body. The Umayyad troops were divided into three divisions: infantry, cavalry and artillery. Arab troops were dressed and armed in Greek fashion. The Umayyad cavalry used plain and round saddles. The artillery used arradah (ballista), manjaniq (the mangonel) and dabbabah or kabsh (the battering ram). The heavy engines, siege machines and baggage were carried on camels behind the army.


Question: What did the Umayyads call the mangonel?

Answer: manjaniq

The Diwan of Umar, assigning annuities to all Arabs and to the Muslim soldiers of other races, underwent a change in the hands of the Umayyads. The Umayyads meddled with the register and the recipients regarded pensions as the subsistence allowance even without being in active service. Hisham reformed it and paid only to those who participated in battle. On the pattern of the Byzantine system the Umayyads reformed their army organization in general and divided it into five corps: the centre, two wings, vanguards and rearguards, following the same formation while on march or on a battle field. Marwan II (740–50) abandoned the old division and introduced Kurdus (cohort), a small compact body. The Umayyad troops were divided into three divisions: infantry, cavalry and artillery. Arab troops were dressed and armed in Greek fashion. The Umayyad cavalry used plain and round saddles. <hl> The artillery used arradah (ballista), manjaniq (the mangonel) and dabbabah or kabsh (the battering ram). <hl> The heavy engines, siege machines and baggage were carried on camels behind the army.

The Diwan of Umar, assigning annuities to all Arabs and to the Muslim soldiers of other races, underwent a change in the hands of the Umayyads. The Umayyads meddled with the register and the recipients regarded pensions as the subsistence allowance even without being in active service. Hisham reformed it and paid only to those who participated in battle. On the pattern of the Byzantine system the Umayyads reformed their army organization in general and divided it into five corps: the centre, two wings, vanguards and rearguards, following the same formation while on march or on a battle field. Marwan II (740–50) abandoned the old division and introduced Kurdus (cohort), a small compact body. The Umayyad troops were divided into three divisions: infantry, cavalry and artillery. Arab troops were dressed and armed in Greek fashion. The Umayyad cavalry used plain and round saddles. The artillery used arradah (ballista), <hl> manjaniq <hl> (the mangonel) and dabbabah or kabsh (the battering ram). The heavy engines, siege machines and baggage were carried on camels behind the army.


Question: What style of dress did Arab troops wear under Marwan II?

Answer: Greek

The Diwan of Umar, assigning annuities to all Arabs and to the Muslim soldiers of other races, underwent a change in the hands of the Umayyads. The Umayyads meddled with the register and the recipients regarded pensions as the subsistence allowance even without being in active service. Hisham reformed it and paid only to those who participated in battle. On the pattern of the Byzantine system the Umayyads reformed their army organization in general and divided it into five corps: the centre, two wings, vanguards and rearguards, following the same formation while on march or on a battle field. Marwan II (740–50) abandoned the old division and introduced Kurdus (cohort), a small compact body. The Umayyad troops were divided into three divisions: infantry, cavalry and artillery. <hl> Arab troops were dressed and armed in Greek fashion. <hl> The Umayyad cavalry used plain and round saddles. The artillery used arradah (ballista), manjaniq (the mangonel) and dabbabah or kabsh (the battering ram). The heavy engines, siege machines and baggage were carried on camels behind the army.

The Diwan of Umar, assigning annuities to all Arabs and to the Muslim soldiers of other races, underwent a change in the hands of the Umayyads. The Umayyads meddled with the register and the recipients regarded pensions as the subsistence allowance even without being in active service. Hisham reformed it and paid only to those who participated in battle. On the pattern of the Byzantine system the Umayyads reformed their army organization in general and divided it into five corps: the centre, two wings, vanguards and rearguards, following the same formation while on march or on a battle field. Marwan II (740–50) abandoned the old division and introduced Kurdus (cohort), a small compact body. The Umayyad troops were divided into three divisions: infantry, cavalry and artillery. Arab troops were dressed and armed in <hl> Greek <hl> fashion. The Umayyad cavalry used plain and round saddles. The artillery used arradah (ballista), manjaniq (the mangonel) and dabbabah or kabsh (the battering ram). The heavy engines, siege machines and baggage were carried on camels behind the army.


Question: Along with artillery and infantry, what was the third division of Umayyad troops under Marwan II?

Answer: cavalry

The Diwan of Umar, assigning annuities to all Arabs and to the Muslim soldiers of other races, underwent a change in the hands of the Umayyads. The Umayyads meddled with the register and the recipients regarded pensions as the subsistence allowance even without being in active service. Hisham reformed it and paid only to those who participated in battle. On the pattern of the Byzantine system the Umayyads reformed their army organization in general and divided it into five corps: the centre, two wings, vanguards and rearguards, following the same formation while on march or on a battle field. Marwan II (740–50) abandoned the old division and introduced Kurdus (cohort), a small compact body. <hl> The Umayyad troops were divided into three divisions: infantry, cavalry and artillery. <hl> Arab troops were dressed and armed in Greek fashion. The Umayyad cavalry used plain and round saddles. The artillery used arradah (ballista), manjaniq (the mangonel) and dabbabah or kabsh (the battering ram). The heavy engines, siege machines and baggage were carried on camels behind the army.

The Diwan of Umar, assigning annuities to all Arabs and to the Muslim soldiers of other races, underwent a change in the hands of the Umayyads. The Umayyads meddled with the register and the recipients regarded pensions as the subsistence allowance even without being in active service. Hisham reformed it and paid only to those who participated in battle. On the pattern of the Byzantine system the Umayyads reformed their army organization in general and divided it into five corps: the centre, two wings, vanguards and rearguards, following the same formation while on march or on a battle field. Marwan II (740–50) abandoned the old division and introduced Kurdus (cohort), a small compact body. The Umayyad troops were divided into three divisions: infantry, <hl> cavalry <hl> and artillery. Arab troops were dressed and armed in Greek fashion. The Umayyad cavalry used plain and round saddles. The artillery used arradah (ballista), manjaniq (the mangonel) and dabbabah or kabsh (the battering ram). The heavy engines, siege machines and baggage were carried on camels behind the army.


Question: Who first brought a postal service into Umayyad lands?

Mu'awiyah introduced postal service, Abd al-Malik extended it throughout his empire, and Walid made full use of it. The Umayyad Caliph Abd al-Malik developed a regular postal service. Umar bin Abdul-Aziz developed it further by building caravanserais at stages along the Khurasan highway. Relays of horses were used for the conveyance of dispatches between the caliph and his agents and officials posted in the provinces. The main highways were divided into stages of 12 miles (19 km) each and each stage had horses, donkeys or camels ready to carry the post. Primarily the service met the needs of Government officials, but travellers and their important dispatches were also benefitted by the system. The postal carriages were also used for the swift transport of troops. They were able to carry fifty to a hundred men at a time. Under Governor Yusuf bin Umar, the postal department of Iraq cost 4,000,000 dirhams a year.

Answer: Mu'awiyah

<hl> Mu'awiyah introduced postal service, Abd al-Malik extended it throughout his empire, and Walid made full use of it. <hl> The Umayyad Caliph Abd al-Malik developed a regular postal service. Umar bin Abdul-Aziz developed it further by building caravanserais at stages along the Khurasan highway. Relays of horses were used for the conveyance of dispatches between the caliph and his agents and officials posted in the provinces. The main highways were divided into stages of 12 miles (19 km) each and each stage had horses, donkeys or camels ready to carry the post. Primarily the service met the needs of Government officials, but travellers and their important dispatches were also benefitted by the system. The postal carriages were also used for the swift transport of troops. They were able to carry fifty to a hundred men at a time. Under Governor Yusuf bin Umar, the postal department of Iraq cost 4,000,000 dirhams a year.

<hl> Mu'awiyah <hl> introduced postal service, Abd al-Malik extended it throughout his empire, and Walid made full use of it. The Umayyad Caliph Abd al-Malik developed a regular postal service. Umar bin Abdul-Aziz developed it further by building caravanserais at stages along the Khurasan highway. Relays of horses were used for the conveyance of dispatches between the caliph and his agents and officials posted in the provinces. The main highways were divided into stages of 12 miles (19 km) each and each stage had horses, donkeys or camels ready to carry the post. Primarily the service met the needs of Government officials, but travellers and their important dispatches were also benefitted by the system. The postal carriages were also used for the swift transport of troops. They were able to carry fifty to a hundred men at a time. Under Governor Yusuf bin Umar, the postal department of Iraq cost 4,000,000 dirhams a year.


Question: Along what highway did Umar bin Abdul-Aziz build caravanserais?

Answer: Khurasan

the Khurasan highway.

Mu'awiyah introduced postal service, Abd al-Malik extended it throughout his empire, and Walid made full use of it. The Umayyad Caliph Abd al-Malik developed a regular postal service. Umar bin Abdul-Aziz developed it further by building caravanserais at stages along <hl> the Khurasan highway. <hl> Relays of horses were used for the conveyance of dispatches between the caliph and his agents and officials posted in the provinces. The main highways were divided into stages of 12 miles (19 km) each and each stage had horses, donkeys or camels ready to carry the post. Primarily the service met the needs of Government officials, but travellers and their important dispatches were also benefitted by the system. The postal carriages were also used for the swift transport of troops. They were able to carry fifty to a hundred men at a time. Under Governor Yusuf bin Umar, the postal department of Iraq cost 4,000,000 dirhams a year.

Mu'awiyah introduced postal service, Abd al-Malik extended it throughout his empire, and Walid made full use of it. The Umayyad Caliph Abd al-Malik developed a regular postal service. Umar bin Abdul-Aziz developed it further by building caravanserais at stages along the <hl> Khurasan <hl> highway. Relays of horses were used for the conveyance of dispatches between the caliph and his agents and officials posted in the provinces. The main highways were divided into stages of 12 miles (19 km) each and each stage had horses, donkeys or camels ready to carry the post. Primarily the service met the needs of Government officials, but travellers and their important dispatches were also benefitted by the system. The postal carriages were also used for the swift transport of troops. They were able to carry fifty to a hundred men at a time. Under Governor Yusuf bin Umar, the postal department of Iraq cost 4,000,000 dirhams a year.


Question: In dirhams, what was the yearly cost of the Iraqi postal service when Yusuf bin Umar was governor?

Answer: 4,000,000

Mu'awiyah introduced postal service, Abd al-Malik extended it throughout his empire, and Walid made full use of it. The Umayyad Caliph Abd al-Malik developed a regular postal service. Umar bin Abdul-Aziz developed it further by building caravanserais at stages along the Khurasan highway. Relays of horses were used for the conveyance of dispatches between the caliph and his agents and officials posted in the provinces. The main highways were divided into stages of 12 miles (19 km) each and each stage had horses, donkeys or camels ready to carry the post. Primarily the service met the needs of Government officials, but travellers and their important dispatches were also benefitted by the system. The postal carriages were also used for the swift transport of troops. They were able to carry fifty to a hundred men at a time. <hl> Under Governor Yusuf bin Umar, the postal department of Iraq cost 4,000,000 dirhams a year. <hl>

Mu'awiyah introduced postal service, Abd al-Malik extended it throughout his empire, and Walid made full use of it. The Umayyad Caliph Abd al-Malik developed a regular postal service. Umar bin Abdul-Aziz developed it further by building caravanserais at stages along the Khurasan highway. Relays of horses were used for the conveyance of dispatches between the caliph and his agents and officials posted in the provinces. The main highways were divided into stages of 12 miles (19 km) each and each stage had horses, donkeys or camels ready to carry the post. Primarily the service met the needs of Government officials, but travellers and their important dispatches were also benefitted by the system. The postal carriages were also used for the swift transport of troops. They were able to carry fifty to a hundred men at a time. Under Governor Yusuf bin Umar, the postal department of Iraq cost <hl> 4,000,000 <hl> dirhams a year.


Question: Along with horses and camels, what animals were used by the postal service?

Answer: donkeys

Mu'awiyah introduced postal service, Abd al-Malik extended it throughout his empire, and Walid made full use of it. The Umayyad Caliph Abd al-Malik developed a regular postal service. Umar bin Abdul-Aziz developed it further by building caravanserais at stages along the Khurasan highway. Relays of horses were used for the conveyance of dispatches between the caliph and his agents and officials posted in the provinces. <hl> The main highways were divided into stages of 12 miles (19 km) each and each stage had horses, donkeys or camels ready to carry the post. <hl> Primarily the service met the needs of Government officials, but travellers and their important dispatches were also benefitted by the system. The postal carriages were also used for the swift transport of troops. They were able to carry fifty to a hundred men at a time. Under Governor Yusuf bin Umar, the postal department of Iraq cost 4,000,000 dirhams a year.

Mu'awiyah introduced postal service, Abd al-Malik extended it throughout his empire, and Walid made full use of it. The Umayyad Caliph Abd al-Malik developed a regular postal service. Umar bin Abdul-Aziz developed it further by building caravanserais at stages along the Khurasan highway. Relays of horses were used for the conveyance of dispatches between the caliph and his agents and officials posted in the provinces. The main highways were divided into stages of 12 miles (19 km) each and each stage had horses, <hl> donkeys <hl> or camels ready to carry the post. Primarily the service met the needs of Government officials, but travellers and their important dispatches were also benefitted by the system. The postal carriages were also used for the swift transport of troops. They were able to carry fifty to a hundred men at a time. Under Governor Yusuf bin Umar, the postal department of Iraq cost 4,000,000 dirhams a year.


Question: In kilometers, how far apart was each stage of the Umayyad highways?

Answer: 19

Mu'awiyah introduced postal service, Abd al-Malik extended it throughout his empire, and Walid made full use of it. The Umayyad Caliph Abd al-Malik developed a regular postal service. Umar bin Abdul-Aziz developed it further by building caravanserais at stages along the Khurasan highway. Relays of horses were used for the conveyance of dispatches between the caliph and his agents and officials posted in the provinces. <hl> The main highways were divided into stages of 12 miles ( 19 km) each and each stage had horses, donkeys or camels ready to carry the post. <hl> Primarily the service met the needs of Government officials, but travellers and their important dispatches were also benefitted by the system. The postal carriages were also used for the swift transport of troops. They were able to carry fifty to a hundred men at a time. Under Governor Yusuf bin Umar, the postal department of Iraq cost 4,000,000 dirhams a year.

Mu'awiyah introduced postal service, Abd al-Malik extended it throughout his empire, and Walid made full use of it. The Umayyad Caliph Abd al-Malik developed a regular postal service. Umar bin Abdul-Aziz developed it further by building caravanserais at stages along the Khurasan highway. Relays of horses were used for the conveyance of dispatches between the caliph and his agents and officials posted in the provinces. The main highways were divided into stages of 12 miles (<hl> 19 <hl> km) each and each stage had horses, donkeys or camels ready to carry the post. Primarily the service met the needs of Government officials, but travellers and their important dispatches were also benefitted by the system. The postal carriages were also used for the swift transport of troops. They were able to carry fifty to a hundred men at a time. Under Governor Yusuf bin Umar, the postal department of Iraq cost 4,000,000 dirhams a year.

The main highways were divided into stages of 12 miles ( <hl> 19 <hl> km) each and each stage had horses, donkeys or camels ready to carry the post.


Question: What nation lost the Battle of Yarmouk?

However many early history books like the Islamic Conquest of Syria Fatuhusham by al-Imam al-Waqidi state that after the conversion to Islam Muawiyah's father Abu Sufyan ibn Harb and his brothers Yazid ibn Abi Sufyan were appointed as commanders in the Muslim armies by Muhammad. Muawiyah, Abu Sufyan ibn Harb, Yazid ibn Abi Sufyan and Hind bint Utbah fought in the Battle of Yarmouk. The defeat of the Byzantine Emperor Heraclius at the Battle of Yarmouk opened the way for the Muslim expansion into Jerusalem and Syria.

Answer: Byzantine

However many early history books like the Islamic Conquest of Syria Fatuhusham by al-Imam al-Waqidi state that after the conversion to Islam Muawiyah's father Abu Sufyan ibn Harb and his brothers Yazid ibn Abi Sufyan were appointed as commanders in the Muslim armies by Muhammad. Muawiyah, Abu Sufyan ibn Harb, Yazid ibn Abi Sufyan and Hind bint Utbah fought in the Battle of Yarmouk. <hl> The defeat of the Byzantine Emperor Heraclius at the Battle of Yarmouk opened the way for the Muslim expansion into Jerusalem and Syria. <hl>

However many early history books like the Islamic Conquest of Syria Fatuhusham by al-Imam al-Waqidi state that after the conversion to Islam Muawiyah's father Abu Sufyan ibn Harb and his brothers Yazid ibn Abi Sufyan were appointed as commanders in the Muslim armies by Muhammad. Muawiyah, Abu Sufyan ibn Harb, Yazid ibn Abi Sufyan and Hind bint Utbah fought in the Battle of Yarmouk. The defeat of the <hl> Byzantine <hl> Emperor Heraclius at the Battle of Yarmouk opened the way for the Muslim expansion into Jerusalem and Syria.


Question: Who was the Byzantine leader at the Battle of Yarmouk?

Answer: Heraclius

However many early history books like the Islamic Conquest of Syria Fatuhusham by al-Imam al-Waqidi state that after the conversion to Islam Muawiyah's father Abu Sufyan ibn Harb and his brothers Yazid ibn Abi Sufyan were appointed as commanders in the Muslim armies by Muhammad. Muawiyah, Abu Sufyan ibn Harb, Yazid ibn Abi Sufyan and Hind bint Utbah fought in the Battle of Yarmouk. <hl> The defeat of the Byzantine Emperor Heraclius at the Battle of Yarmouk opened the way for the Muslim expansion into Jerusalem and Syria. <hl>

However many early history books like the Islamic Conquest of Syria Fatuhusham by al-Imam al-Waqidi state that after the conversion to Islam Muawiyah's father Abu Sufyan ibn Harb and his brothers Yazid ibn Abi Sufyan were appointed as commanders in the Muslim armies by Muhammad. Muawiyah, Abu Sufyan ibn Harb, Yazid ibn Abi Sufyan and Hind bint Utbah fought in the Battle of Yarmouk. The defeat of the Byzantine Emperor <hl> Heraclius <hl> at the Battle of Yarmouk opened the way for the Muslim expansion into Jerusalem and Syria.


Question: Along with Syria, where did the Muslims extend their control after the Battle of Yarmouk?

Answer: Jerusalem

However many early history books like the Islamic Conquest of Syria Fatuhusham by al-Imam al-Waqidi state that after the conversion to Islam Muawiyah's father Abu Sufyan ibn Harb and his brothers Yazid ibn Abi Sufyan were appointed as commanders in the Muslim armies by Muhammad. Muawiyah, Abu Sufyan ibn Harb, Yazid ibn Abi Sufyan and Hind bint Utbah fought in the Battle of Yarmouk. <hl> The defeat of the Byzantine Emperor Heraclius at the Battle of Yarmouk opened the way for the Muslim expansion into Jerusalem and Syria. <hl>

However many early history books like the Islamic Conquest of Syria Fatuhusham by al-Imam al-Waqidi state that after the conversion to Islam Muawiyah's father Abu Sufyan ibn Harb and his brothers Yazid ibn Abi Sufyan were appointed as commanders in the Muslim armies by Muhammad. Muawiyah, Abu Sufyan ibn Harb, Yazid ibn Abi Sufyan and Hind bint Utbah fought in the Battle of Yarmouk. The defeat of the Byzantine Emperor Heraclius at the Battle of Yarmouk opened the way for the Muslim expansion into <hl> Jerusalem <hl> and Syria.


Question: Who was the father of Yazid ibn Abi Sufyan?

Answer: Abu Sufyan ibn Harb

<hl> However many early history books like the Islamic Conquest of Syria Fatuhusham by al-Imam al-Waqidi state that after the conversion to Islam Muawiyah's father Abu Sufyan ibn Harb and his brothers Yazid ibn Abi Sufyan were appointed as commanders in the Muslim armies by Muhammad. <hl> Muawiyah, Abu Sufyan ibn Harb, Yazid ibn Abi Sufyan and Hind bint Utbah fought in the Battle of Yarmouk. The defeat of the Byzantine Emperor Heraclius at the Battle of Yarmouk opened the way for the Muslim expansion into Jerusalem and Syria.

However many early history books like the Islamic Conquest of Syria Fatuhusham by al-Imam al-Waqidi state that after the conversion to Islam Muawiyah's father <hl> Abu Sufyan ibn Harb <hl> and his brothers Yazid ibn Abi Sufyan were appointed as commanders in the Muslim armies by Muhammad. Muawiyah, Abu Sufyan ibn Harb, Yazid ibn Abi Sufyan and Hind bint Utbah fought in the Battle of Yarmouk. The defeat of the Byzantine Emperor Heraclius at the Battle of Yarmouk opened the way for the Muslim expansion into Jerusalem and Syria.


Question: Along with Muawiyah, Abu Sufyan ibn Harb and Yazid ibn Abi Sufyan, what notable Muslim participated in the Battle of Yarmouk?

Answer: Hind bint Utbah

However many early history books like the Islamic Conquest of Syria Fatuhusham by al-Imam al-Waqidi state that after the conversion to Islam Muawiyah's father Abu Sufyan ibn Harb and his brothers Yazid ibn Abi Sufyan were appointed as commanders in the Muslim armies by Muhammad. <hl> Muawiyah, Abu Sufyan ibn Harb, Yazid ibn Abi Sufyan and Hind bint Utbah fought in the Battle of Yarmouk. <hl> The defeat of the Byzantine Emperor Heraclius at the Battle of Yarmouk opened the way for the Muslim expansion into Jerusalem and Syria.

However many early history books like the Islamic Conquest of Syria Fatuhusham by al-Imam al-Waqidi state that after the conversion to Islam Muawiyah's father Abu Sufyan ibn Harb and his brothers Yazid ibn Abi Sufyan were appointed as commanders in the Muslim armies by Muhammad. Muawiyah, Abu Sufyan ibn Harb, Yazid ibn Abi Sufyan and <hl> Hind bint Utbah <hl> fought in the Battle of Yarmouk. The defeat of the Byzantine Emperor Heraclius at the Battle of Yarmouk opened the way for the Muslim expansion into Jerusalem and Syria.


Question: What were non-Muslim groups under the Umayyads called?

Non-Muslim groups in the Umayyad Caliphate, which included Christians, Jews, Zoroastrians, and pagan Berbers, were called dhimmis. They were given a legally protected status as second-class citizens as long as they accepted and acknowledged the political supremacy of the ruling Muslims. They were allowed to have their own courts, and were given freedom of their religion within the empire.[citation needed] Although they could not hold the highest public offices in the empire, they had many bureaucratic positions within the government. Christians and Jews still continued to produce great theological thinkers within their communities, but as time wore on, many of the intellectuals converted to Islam, leading to a lack of great thinkers in the non-Muslim communities.

Answer: dhimmis

<hl> Non-Muslim groups in the Umayyad Caliphate, which included Christians, Jews, Zoroastrians, and pagan Berbers, were called dhimmis . <hl> They were given a legally protected status as second-class citizens as long as they accepted and acknowledged the political supremacy of the ruling Muslims. They were allowed to have their own courts, and were given freedom of their religion within the empire.[citation needed] Although they could not hold the highest public offices in the empire, they had many bureaucratic positions within the government. Christians and Jews still continued to produce great theological thinkers within their communities, but as time wore on, many of the intellectuals converted to Islam, leading to a lack of great thinkers in the non-Muslim communities.

Non-Muslim groups in the Umayyad Caliphate, which included Christians, Jews, Zoroastrians, and pagan Berbers, were called <hl> dhimmis <hl>. They were given a legally protected status as second-class citizens as long as they accepted and acknowledged the political supremacy of the ruling Muslims. They were allowed to have their own courts, and were given freedom of their religion within the empire.[citation needed] Although they could not hold the highest public offices in the empire, they had many bureaucratic positions within the government. Christians and Jews still continued to produce great theological thinkers within their communities, but as time wore on, many of the intellectuals converted to Islam, leading to a lack of great thinkers in the non-Muslim communities.

Non-Muslim groups in the Umayyad Caliphate, which included Christians, Jews, Zoroastrians, and pagan Berbers, were called <hl> dhimmis <hl> .


Question: Along with Berbers, Zoroastrians and Christians, what notable non-Muslim group existed in the Umayyad Caliphate?

Answer: Jews

<hl> Non-Muslim groups in the Umayyad Caliphate, which included Christians, Jews , Zoroastrians, and pagan Berbers, were called dhimmis. <hl> They were given a legally protected status as second-class citizens as long as they accepted and acknowledged the political supremacy of the ruling Muslims. They were allowed to have their own courts, and were given freedom of their religion within the empire.[citation needed] Although they could not hold the highest public offices in the empire, they had many bureaucratic positions within the government. Christians and Jews still continued to produce great theological thinkers within their communities, but as time wore on, many of the intellectuals converted to Islam, leading to a lack of great thinkers in the non-Muslim communities.

Non-Muslim groups in the Umayyad Caliphate, which included Christians, <hl> Jews <hl>, Zoroastrians, and pagan Berbers, were called dhimmis. They were given a legally protected status as second-class citizens as long as they accepted and acknowledged the political supremacy of the ruling Muslims. They were allowed to have their own courts, and were given freedom of their religion within the empire.[citation needed] Although they could not hold the highest public offices in the empire, they had many bureaucratic positions within the government. Christians and Jews still continued to produce great theological thinkers within their communities, but as time wore on, many of the intellectuals converted to Islam, leading to a lack of great thinkers in the non-Muslim communities.

Non-Muslim groups in the Umayyad Caliphate, which included Christians, <hl> Jews <hl> , Zoroastrians, and pagan Berbers, were called dhimmis.


Question: Along with Jews, what non-Muslim religion produced notable theological works under the Umayyads?

Answer: Christians

<hl> Non-Muslim groups in the Umayyad Caliphate, which included Christians , Jews, Zoroastrians, and pagan Berbers, were called dhimmis. <hl> They were given a legally protected status as second-class citizens as long as they accepted and acknowledged the political supremacy of the ruling Muslims. They were allowed to have their own courts, and were given freedom of their religion within the empire.[citation needed] Although they could not hold the highest public offices in the empire, they had many bureaucratic positions within the government. Christians and Jews still continued to produce great theological thinkers within their communities, but as time wore on, many of the intellectuals converted to Islam, leading to a lack of great thinkers in the non-Muslim communities.

Non-Muslim groups in the Umayyad Caliphate, which included <hl> Christians <hl>, Jews, Zoroastrians, and pagan Berbers, were called dhimmis. They were given a legally protected status as second-class citizens as long as they accepted and acknowledged the political supremacy of the ruling Muslims. They were allowed to have their own courts, and were given freedom of their religion within the empire.[citation needed] Although they could not hold the highest public offices in the empire, they had many bureaucratic positions within the government. Christians and Jews still continued to produce great theological thinkers within their communities, but as time wore on, many of the intellectuals converted to Islam, leading to a lack of great thinkers in the non-Muslim communities.

Non-Muslim groups in the Umayyad Caliphate, which included <hl> Christians <hl> , Jews, Zoroastrians, and pagan Berbers, were called dhimmis.


Question: What is another name for people who recently converted to Islam?

The Umayyad caliphate was marked both by territorial expansion and by the administrative and cultural problems that such expansion created. Despite some notable exceptions, the Umayyads tended to favor the rights of the old Arab families, and in particular their own, over those of newly converted Muslims (mawali). Therefore, they held to a less universalist conception of Islam than did many of their rivals. As G.R. Hawting has written, "Islam was in fact regarded as the property of the conquering aristocracy."

Answer: mawali

The Umayyad caliphate was marked both by territorial expansion and by the administrative and cultural problems that such expansion created. <hl> Despite some notable exceptions, the Umayyads tended to favor the rights of the old Arab families, and in particular their own, over those of newly converted Muslims ( mawali ). <hl> Therefore, they held to a less universalist conception of Islam than did many of their rivals. As G.R. Hawting has written, "Islam was in fact regarded as the property of the conquering aristocracy."

The Umayyad caliphate was marked both by territorial expansion and by the administrative and cultural problems that such expansion created. Despite some notable exceptions, the Umayyads tended to favor the rights of the old Arab families, and in particular their own, over those of newly converted Muslims (<hl> mawali <hl>). Therefore, they held to a less universalist conception of Islam than did many of their rivals. As G.R. Hawting has written, "Islam was in fact regarded as the property of the conquering aristocracy."

Despite some notable exceptions, the Umayyads tended to favor the rights of the old Arab families, and in particular their own, over those of newly converted Muslims ( <hl> mawali <hl> ).


Question: Who argued that the Umayyads regarded Islam as a particularly aristocratic faith?

Answer: G.R. Hawting

The Umayyad caliphate was marked both by territorial expansion and by the administrative and cultural problems that such expansion created. Despite some notable exceptions, the Umayyads tended to favor the rights of the old Arab families, and in particular their own, over those of newly converted Muslims (mawali). Therefore, they held to a less universalist conception of Islam than did many of their rivals. <hl> As G.R. Hawting has written, "Islam was in fact regarded as the property of the conquering aristocracy." <hl>

The Umayyad caliphate was marked both by territorial expansion and by the administrative and cultural problems that such expansion created. Despite some notable exceptions, the Umayyads tended to favor the rights of the old Arab families, and in particular their own, over those of newly converted Muslims (mawali). Therefore, they held to a less universalist conception of Islam than did many of their rivals. As <hl> G.R. Hawting <hl> has written, "Islam was in fact regarded as the property of the conquering aristocracy."


Question: What sorts of families did the Umayyads show favor to?

Answer: old Arab

The Umayyad caliphate was marked both by territorial expansion and by the administrative and cultural problems that such expansion created. <hl> Despite some notable exceptions, the Umayyads tended to favor the rights of the old Arab families, and in particular their own, over those of newly converted Muslims (mawali). <hl> Therefore, they held to a less universalist conception of Islam than did many of their rivals. As G.R. Hawting has written, "Islam was in fact regarded as the property of the conquering aristocracy."

The Umayyad caliphate was marked both by territorial expansion and by the administrative and cultural problems that such expansion created. Despite some notable exceptions, the Umayyads tended to favor the rights of the <hl> old Arab <hl> families, and in particular their own, over those of newly converted Muslims (mawali). Therefore, they held to a less universalist conception of Islam than did many of their rivals. As G.R. Hawting has written, "Islam was in fact regarded as the property of the conquering aristocracy."


Question: What Christian saint was also an Umayyad administrator?

Many Muslims criticized the Umayyads for having too many non-Muslim, former Roman administrators in their government. St John of Damascus was also a high administrator in the Umayyad administration. As the Muslims took over cities, they left the peoples political representatives and the Roman tax collectors and the administrators. The taxes to the central government were calculated and negotiated by the peoples political representatives. The Central government got paid for the services it provided and the local government got the money for the services it provided. Many Christian cities also used some of the taxes on maintain their churches and run their own organizations. Later the Umayyads were criticized by some Muslims for not reducing the taxes of the people who converted to Islam. These new converts continues to pay the same taxes that were previously negotiated.

Answer: John of Damascus

Many Muslims criticized the Umayyads for having too many non-Muslim, former Roman administrators in their government. <hl> St John of Damascus was also a high administrator in the Umayyad administration. <hl> As the Muslims took over cities, they left the peoples political representatives and the Roman tax collectors and the administrators. The taxes to the central government were calculated and negotiated by the peoples political representatives. The Central government got paid for the services it provided and the local government got the money for the services it provided. Many Christian cities also used some of the taxes on maintain their churches and run their own organizations. Later the Umayyads were criticized by some Muslims for not reducing the taxes of the people who converted to Islam. These new converts continues to pay the same taxes that were previously negotiated.

Many Muslims criticized the Umayyads for having too many non-Muslim, former Roman administrators in their government. St <hl> John of Damascus <hl> was also a high administrator in the Umayyad administration. As the Muslims took over cities, they left the peoples political representatives and the Roman tax collectors and the administrators. The taxes to the central government were calculated and negotiated by the peoples political representatives. The Central government got paid for the services it provided and the local government got the money for the services it provided. Many Christian cities also used some of the taxes on maintain their churches and run their own organizations. Later the Umayyads were criticized by some Muslims for not reducing the taxes of the people who converted to Islam. These new converts continues to pay the same taxes that were previously negotiated.


Question: What tax collectors did the Umayyads often leave in place after they conquered regions?

Answer: Roman

<hl> Many Muslims criticized the Umayyads for having too many non-Muslim, former Roman administrators in their government. <hl> St John of Damascus was also a high administrator in the Umayyad administration. As the Muslims took over cities, they left the peoples political representatives and the Roman tax collectors and the administrators. The taxes to the central government were calculated and negotiated by the peoples political representatives. The Central government got paid for the services it provided and the local government got the money for the services it provided. Many Christian cities also used some of the taxes on maintain their churches and run their own organizations. Later the Umayyads were criticized by some Muslims for not reducing the taxes of the people who converted to Islam. These new converts continues to pay the same taxes that were previously negotiated.

Many Muslims criticized the Umayyads for having too many non-Muslim, former <hl> Roman <hl> administrators in their government. St John of Damascus was also a high administrator in the Umayyad administration. As the Muslims took over cities, they left the peoples political representatives and the Roman tax collectors and the administrators. The taxes to the central government were calculated and negotiated by the peoples political representatives. The Central government got paid for the services it provided and the local government got the money for the services it provided. Many Christian cities also used some of the taxes on maintain their churches and run their own organizations. Later the Umayyads were criticized by some Muslims for not reducing the taxes of the people who converted to Islam. These new converts continues to pay the same taxes that were previously negotiated.


Question: In addition to criticism received for employing non-Muslims, for what notable reason did some Muslims criticize the Umayyads?

Answer: not reducing the taxes of the people who converted to Islam

Many Muslims criticized the Umayyads for having too many non-Muslim, former Roman administrators in their government. St John of Damascus was also a high administrator in the Umayyad administration. As the Muslims took over cities, they left the peoples political representatives and the Roman tax collectors and the administrators. The taxes to the central government were calculated and negotiated by the peoples political representatives. The Central government got paid for the services it provided and the local government got the money for the services it provided. Many Christian cities also used some of the taxes on maintain their churches and run their own organizations. <hl> Later the Umayyads were criticized by some Muslims for not reducing the taxes of the people who converted to Islam . <hl> These new converts continues to pay the same taxes that were previously negotiated.

Many Muslims criticized the Umayyads for having too many non-Muslim, former Roman administrators in their government. St John of Damascus was also a high administrator in the Umayyad administration. As the Muslims took over cities, they left the peoples political representatives and the Roman tax collectors and the administrators. The taxes to the central government were calculated and negotiated by the peoples political representatives. The Central government got paid for the services it provided and the local government got the money for the services it provided. Many Christian cities also used some of the taxes on maintain their churches and run their own organizations. Later the Umayyads were criticized by some Muslims for <hl> not reducing the taxes of the people who converted to Islam <hl>. These new converts continues to pay the same taxes that were previously negotiated.

Later the Umayyads were criticized by some Muslims for <hl> not reducing the taxes of the people who converted to Islam <hl> .


Question: What Arabic term did the Umayyad caliphs use to refer to themselves?

The Umayyads have met with a largely negative reception from later Islamic historians, who have accused them of promoting a kingship (mulk, a term with connotations of tyranny) instead of a true caliphate (khilafa). In this respect it is notable that the Umayyad caliphs referred to themselves not as khalifat rasul Allah ("successor of the messenger of God", the title preferred by the tradition), but rather as khalifat Allah ("deputy of God"). The distinction seems to indicate that the Umayyads "regarded themselves as God's representatives at the head of the community and saw no need to share their religious power with, or delegate it to, the emergent class of religious scholars." In fact, it was precisely this class of scholars, based largely in Iraq, that was responsible for collecting and recording the traditions that form the primary source material for the history of the Umayyad period. In reconstructing this history, therefore, it is necessary to rely mainly on sources, such as the histories of Tabari and Baladhuri, that were written in the Abbasid court at Baghdad.

Answer: khalifat Allah

The Umayyads have met with a largely negative reception from later Islamic historians, who have accused them of promoting a kingship (mulk, a term with connotations of tyranny) instead of a true caliphate (khilafa). <hl> In this respect it is notable that the Umayyad caliphs referred to themselves not as khalifat rasul Allah ("successor of the messenger of God", the title preferred by the tradition), but rather as khalifat Allah ("deputy of God"). <hl> The distinction seems to indicate that the Umayyads "regarded themselves as God's representatives at the head of the community and saw no need to share their religious power with, or delegate it to, the emergent class of religious scholars." In fact, it was precisely this class of scholars, based largely in Iraq, that was responsible for collecting and recording the traditions that form the primary source material for the history of the Umayyad period. In reconstructing this history, therefore, it is necessary to rely mainly on sources, such as the histories of Tabari and Baladhuri, that were written in the Abbasid court at Baghdad.

The Umayyads have met with a largely negative reception from later Islamic historians, who have accused them of promoting a kingship (mulk, a term with connotations of tyranny) instead of a true caliphate (khilafa). In this respect it is notable that the Umayyad caliphs referred to themselves not as khalifat rasul Allah ("successor of the messenger of God", the title preferred by the tradition), but rather as <hl> khalifat Allah <hl> ("deputy of God"). The distinction seems to indicate that the Umayyads "regarded themselves as God's representatives at the head of the community and saw no need to share their religious power with, or delegate it to, the emergent class of religious scholars." In fact, it was precisely this class of scholars, based largely in Iraq, that was responsible for collecting and recording the traditions that form the primary source material for the history of the Umayyad period. In reconstructing this history, therefore, it is necessary to rely mainly on sources, such as the histories of Tabari and Baladhuri, that were written in the Abbasid court at Baghdad.


Question: Where was the Abbasid court based?

Answer: Baghdad

The Umayyads have met with a largely negative reception from later Islamic historians, who have accused them of promoting a kingship (mulk, a term with connotations of tyranny) instead of a true caliphate (khilafa). In this respect it is notable that the Umayyad caliphs referred to themselves not as khalifat rasul Allah ("successor of the messenger of God", the title preferred by the tradition), but rather as khalifat Allah ("deputy of God"). The distinction seems to indicate that the Umayyads "regarded themselves as God's representatives at the head of the community and saw no need to share their religious power with, or delegate it to, the emergent class of religious scholars." In fact, it was precisely this class of scholars, based largely in Iraq, that was responsible for collecting and recording the traditions that form the primary source material for the history of the Umayyad period. <hl> In reconstructing this history, therefore, it is necessary to rely mainly on sources, such as the histories of Tabari and Baladhuri, that were written in the Abbasid court at Baghdad . <hl>

The Umayyads have met with a largely negative reception from later Islamic historians, who have accused them of promoting a kingship (mulk, a term with connotations of tyranny) instead of a true caliphate (khilafa). In this respect it is notable that the Umayyad caliphs referred to themselves not as khalifat rasul Allah ("successor of the messenger of God", the title preferred by the tradition), but rather as khalifat Allah ("deputy of God"). The distinction seems to indicate that the Umayyads "regarded themselves as God's representatives at the head of the community and saw no need to share their religious power with, or delegate it to, the emergent class of religious scholars." In fact, it was precisely this class of scholars, based largely in Iraq, that was responsible for collecting and recording the traditions that form the primary source material for the history of the Umayyad period. In reconstructing this history, therefore, it is necessary to rely mainly on sources, such as the histories of Tabari and Baladhuri, that were written in the Abbasid court at <hl> Baghdad <hl>.

In reconstructing this history, therefore, it is necessary to rely mainly on sources, such as the histories of Tabari and Baladhuri, that were written in the Abbasid court at <hl> Baghdad <hl> .


Question: What is the Arabic term for kingship?

Answer: mulk

<hl> The Umayyads have met with a largely negative reception from later Islamic historians, who have accused them of promoting a kingship ( mulk , a term with connotations of tyranny) instead of a true caliphate (khilafa). <hl> In this respect it is notable that the Umayyad caliphs referred to themselves not as khalifat rasul Allah ("successor of the messenger of God", the title preferred by the tradition), but rather as khalifat Allah ("deputy of God"). The distinction seems to indicate that the Umayyads "regarded themselves as God's representatives at the head of the community and saw no need to share their religious power with, or delegate it to, the emergent class of religious scholars." In fact, it was precisely this class of scholars, based largely in Iraq, that was responsible for collecting and recording the traditions that form the primary source material for the history of the Umayyad period. In reconstructing this history, therefore, it is necessary to rely mainly on sources, such as the histories of Tabari and Baladhuri, that were written in the Abbasid court at Baghdad.

The Umayyads have met with a largely negative reception from later Islamic historians, who have accused them of promoting a kingship (<hl> mulk <hl>, a term with connotations of tyranny) instead of a true caliphate (khilafa). In this respect it is notable that the Umayyad caliphs referred to themselves not as khalifat rasul Allah ("successor of the messenger of God", the title preferred by the tradition), but rather as khalifat Allah ("deputy of God"). The distinction seems to indicate that the Umayyads "regarded themselves as God's representatives at the head of the community and saw no need to share their religious power with, or delegate it to, the emergent class of religious scholars." In fact, it was precisely this class of scholars, based largely in Iraq, that was responsible for collecting and recording the traditions that form the primary source material for the history of the Umayyad period. In reconstructing this history, therefore, it is necessary to rely mainly on sources, such as the histories of Tabari and Baladhuri, that were written in the Abbasid court at Baghdad.

The Umayyads have met with a largely negative reception from later Islamic historians, who have accused them of promoting a kingship ( <hl> mulk <hl> , a term with connotations of tyranny) instead of a true caliphate (khilafa).


Question: What was the tradition Arabic title used by caliphs?

Answer: khalifat rasul Allah

The Umayyads have met with a largely negative reception from later Islamic historians, who have accused them of promoting a kingship (mulk, a term with connotations of tyranny) instead of a true caliphate (khilafa). <hl> In this respect it is notable that the Umayyad caliphs referred to themselves not as khalifat rasul Allah ("successor of the messenger of God", the title preferred by the tradition), but rather as khalifat Allah ("deputy of God"). <hl> The distinction seems to indicate that the Umayyads "regarded themselves as God's representatives at the head of the community and saw no need to share their religious power with, or delegate it to, the emergent class of religious scholars." In fact, it was precisely this class of scholars, based largely in Iraq, that was responsible for collecting and recording the traditions that form the primary source material for the history of the Umayyad period. In reconstructing this history, therefore, it is necessary to rely mainly on sources, such as the histories of Tabari and Baladhuri, that were written in the Abbasid court at Baghdad.

The Umayyads have met with a largely negative reception from later Islamic historians, who have accused them of promoting a kingship (mulk, a term with connotations of tyranny) instead of a true caliphate (khilafa). In this respect it is notable that the Umayyad caliphs referred to themselves not as <hl> khalifat rasul Allah <hl> ("successor of the messenger of God", the title preferred by the tradition), but rather as khalifat Allah ("deputy of God"). The distinction seems to indicate that the Umayyads "regarded themselves as God's representatives at the head of the community and saw no need to share their religious power with, or delegate it to, the emergent class of religious scholars." In fact, it was precisely this class of scholars, based largely in Iraq, that was responsible for collecting and recording the traditions that form the primary source material for the history of the Umayyad period. In reconstructing this history, therefore, it is necessary to rely mainly on sources, such as the histories of Tabari and Baladhuri, that were written in the Abbasid court at Baghdad.


Question: What does khalifat Allah translate to in English?

Answer: deputy of God

The Umayyads have met with a largely negative reception from later Islamic historians, who have accused them of promoting a kingship (mulk, a term with connotations of tyranny) instead of a true caliphate (khilafa). <hl> In this respect it is notable that the Umayyad caliphs referred to themselves not as khalifat rasul Allah ("successor of the messenger of God", the title preferred by the tradition), but rather as khalifat Allah (" deputy of God "). <hl> The distinction seems to indicate that the Umayyads "regarded themselves as God's representatives at the head of the community and saw no need to share their religious power with, or delegate it to, the emergent class of religious scholars." In fact, it was precisely this class of scholars, based largely in Iraq, that was responsible for collecting and recording the traditions that form the primary source material for the history of the Umayyad period. In reconstructing this history, therefore, it is necessary to rely mainly on sources, such as the histories of Tabari and Baladhuri, that were written in the Abbasid court at Baghdad.

The Umayyads have met with a largely negative reception from later Islamic historians, who have accused them of promoting a kingship (mulk, a term with connotations of tyranny) instead of a true caliphate (khilafa). In this respect it is notable that the Umayyad caliphs referred to themselves not as khalifat rasul Allah ("successor of the messenger of God", the title preferred by the tradition), but rather as khalifat Allah ("<hl> deputy of God <hl>"). The distinction seems to indicate that the Umayyads "regarded themselves as God's representatives at the head of the community and saw no need to share their religious power with, or delegate it to, the emergent class of religious scholars." In fact, it was precisely this class of scholars, based largely in Iraq, that was responsible for collecting and recording the traditions that form the primary source material for the history of the Umayyad period. In reconstructing this history, therefore, it is necessary to rely mainly on sources, such as the histories of Tabari and Baladhuri, that were written in the Abbasid court at Baghdad.

In this respect it is notable that the Umayyad caliphs referred to themselves not as khalifat rasul Allah ("successor of the messenger of God", the title preferred by the tradition), but rather as khalifat Allah (" <hl> deputy of God <hl> ").


Question: What is another term for asphalt?

Asphalt/bitumen also occurs in unconsolidated sandstones known as "oil sands" in Alberta, Canada, and the similar "tar sands" in Utah, US. The Canadian province of Alberta has most of the world's reserves of natural bitumen, in three huge deposits covering 142,000 square kilometres (55,000 sq mi), an area larger than England or New York state. These bituminous sands contain 166 billion barrels (26.4×10^9 m3) of commercially established oil reserves, giving Canada the third largest oil reserves in the world. and produce over 2.3 million barrels per day (370×10^3 m3/d) of heavy crude oil and synthetic crude oil. Although historically it was used without refining to pave roads, nearly all of the bitumen is now used as raw material for oil refineries in Canada and the United States.

Answer: bitumen

<hl> Asphalt/ bitumen also occurs in unconsolidated sandstones known as "oil sands" in Alberta, Canada, and the similar "tar sands" in Utah, US. <hl> The Canadian province of Alberta has most of the world's reserves of natural bitumen, in three huge deposits covering 142,000 square kilometres (55,000 sq mi), an area larger than England or New York state. These bituminous sands contain 166 billion barrels (26.4×10^9 m3) of commercially established oil reserves, giving Canada the third largest oil reserves in the world. and produce over 2.3 million barrels per day (370×10^3 m3/d) of heavy crude oil and synthetic crude oil. Although historically it was used without refining to pave roads, nearly all of the bitumen is now used as raw material for oil refineries in Canada and the United States.

Asphalt/<hl> bitumen <hl> also occurs in unconsolidated sandstones known as "oil sands" in Alberta, Canada, and the similar "tar sands" in Utah, US. The Canadian province of Alberta has most of the world's reserves of natural bitumen, in three huge deposits covering 142,000 square kilometres (55,000 sq mi), an area larger than England or New York state. These bituminous sands contain 166 billion barrels (26.4×10^9 m3) of commercially established oil reserves, giving Canada the third largest oil reserves in the world. and produce over 2.3 million barrels per day (370×10^3 m3/d) of heavy crude oil and synthetic crude oil. Although historically it was used without refining to pave roads, nearly all of the bitumen is now used as raw material for oil refineries in Canada and the United States.

Asphalt/ <hl> bitumen <hl> also occurs in unconsolidated sandstones known as "oil sands" in Alberta, Canada, and the similar "tar sands" in Utah, US.


Question: Besides occurrences in Canada, where in the US is asphalt found?

Answer: Utah

<hl> Asphalt/bitumen also occurs in unconsolidated sandstones known as "oil sands" in Alberta, Canada, and the similar "tar sands" in Utah , US. <hl> The Canadian province of Alberta has most of the world's reserves of natural bitumen, in three huge deposits covering 142,000 square kilometres (55,000 sq mi), an area larger than England or New York state. These bituminous sands contain 166 billion barrels (26.4×10^9 m3) of commercially established oil reserves, giving Canada the third largest oil reserves in the world. and produce over 2.3 million barrels per day (370×10^3 m3/d) of heavy crude oil and synthetic crude oil. Although historically it was used without refining to pave roads, nearly all of the bitumen is now used as raw material for oil refineries in Canada and the United States.

Asphalt/bitumen also occurs in unconsolidated sandstones known as "oil sands" in Alberta, Canada, and the similar "tar sands" in <hl> Utah <hl>, US. The Canadian province of Alberta has most of the world's reserves of natural bitumen, in three huge deposits covering 142,000 square kilometres (55,000 sq mi), an area larger than England or New York state. These bituminous sands contain 166 billion barrels (26.4×10^9 m3) of commercially established oil reserves, giving Canada the third largest oil reserves in the world. and produce over 2.3 million barrels per day (370×10^3 m3/d) of heavy crude oil and synthetic crude oil. Although historically it was used without refining to pave roads, nearly all of the bitumen is now used as raw material for oil refineries in Canada and the United States.

Asphalt/bitumen also occurs in unconsolidated sandstones known as "oil sands" in Alberta, Canada, and the similar "tar sands" in <hl> Utah <hl> , US.


Question: How much of the planet's asphalt is located in Canada?

Answer: most

Asphalt/bitumen also occurs in unconsolidated sandstones known as "oil sands" in Alberta, Canada, and the similar "tar sands" in Utah, US. <hl> The Canadian province of Alberta has most of the world's reserves of natural bitumen, in three huge deposits covering 142,000 square kilometres (55,000 sq mi), an area larger than England or New York state. <hl> These bituminous sands contain 166 billion barrels (26.4×10^9 m3) of commercially established oil reserves, giving Canada the third largest oil reserves in the world. and produce over 2.3 million barrels per day (370×10^3 m3/d) of heavy crude oil and synthetic crude oil. Although historically it was used without refining to pave roads, nearly all of the bitumen is now used as raw material for oil refineries in Canada and the United States.

Asphalt/bitumen also occurs in unconsolidated sandstones known as "oil sands" in Alberta, Canada, and the similar "tar sands" in Utah, US. The Canadian province of Alberta has <hl> most <hl> of the world's reserves of natural bitumen, in three huge deposits covering 142,000 square kilometres (55,000 sq mi), an area larger than England or New York state. These bituminous sands contain 166 billion barrels (26.4×10^9 m3) of commercially established oil reserves, giving Canada the third largest oil reserves in the world. and produce over 2.3 million barrels per day (370×10^3 m3/d) of heavy crude oil and synthetic crude oil. Although historically it was used without refining to pave roads, nearly all of the bitumen is now used as raw material for oil refineries in Canada and the United States.


Question: What is the area amount of the Canadian asphalt deposits?

Answer: 142,000 square kilometres

Asphalt/bitumen also occurs in unconsolidated sandstones known as "oil sands" in Alberta, Canada, and the similar "tar sands" in Utah, US. <hl> The Canadian province of Alberta has most of the world's reserves of natural bitumen, in three huge deposits covering 142,000 square kilometres (55,000 sq mi), an area larger than England or New York state. <hl> These bituminous sands contain 166 billion barrels (26.4×10^9 m3) of commercially established oil reserves, giving Canada the third largest oil reserves in the world. and produce over 2.3 million barrels per day (370×10^3 m3/d) of heavy crude oil and synthetic crude oil. Although historically it was used without refining to pave roads, nearly all of the bitumen is now used as raw material for oil refineries in Canada and the United States.

Asphalt/bitumen also occurs in unconsolidated sandstones known as "oil sands" in Alberta, Canada, and the similar "tar sands" in Utah, US. The Canadian province of Alberta has most of the world's reserves of natural bitumen, in three huge deposits covering <hl> 142,000 square kilometres <hl> (55,000 sq mi), an area larger than England or New York state. These bituminous sands contain 166 billion barrels (26.4×10^9 m3) of commercially established oil reserves, giving Canada the third largest oil reserves in the world. and produce over 2.3 million barrels per day (370×10^3 m3/d) of heavy crude oil and synthetic crude oil. Although historically it was used without refining to pave roads, nearly all of the bitumen is now used as raw material for oil refineries in Canada and the United States.


Question: Where does most of Canada's asphalt end up these days?

Answer: oil refineries

Asphalt/bitumen also occurs in unconsolidated sandstones known as "oil sands" in Alberta, Canada, and the similar "tar sands" in Utah, US. The Canadian province of Alberta has most of the world's reserves of natural bitumen, in three huge deposits covering 142,000 square kilometres (55,000 sq mi), an area larger than England or New York state. These bituminous sands contain 166 billion barrels (26.4×10^9 m3) of commercially established oil reserves, giving Canada the third largest oil reserves in the world. and produce over 2.3 million barrels per day (370×10^3 m3/d) of heavy crude oil and synthetic crude oil. <hl> Although historically it was used without refining to pave roads, nearly all of the bitumen is now used as raw material for oil refineries in Canada and the United States. <hl>

Asphalt/bitumen also occurs in unconsolidated sandstones known as "oil sands" in Alberta, Canada, and the similar "tar sands" in Utah, US. The Canadian province of Alberta has most of the world's reserves of natural bitumen, in three huge deposits covering 142,000 square kilometres (55,000 sq mi), an area larger than England or New York state. These bituminous sands contain 166 billion barrels (26.4×10^9 m3) of commercially established oil reserves, giving Canada the third largest oil reserves in the world. and produce over 2.3 million barrels per day (370×10^3 m3/d) of heavy crude oil and synthetic crude oil. Although historically it was used without refining to pave roads, nearly all of the bitumen is now used as raw material for <hl> oil refineries <hl> in Canada and the United States.


Question: What group initially made use of asphalt?

The first use of asphalt/bitumen in the New World was by indigenous peoples. On the west coast, as early as the 13th century, the Tongva, Luiseño and Chumash peoples collected the naturally occurring asphalt/bitumen that seeped to the surface above underlying petroleum deposits. All three used the substance as an adhesive. It is found on many different artifacts of tools and ceremonial items. For example, it was used on rattles to adhere gourds or turtle shells to rattle handles. It was also used in decorations. Small round shell beads were often set in asphaltum to provide decorations. It was used as a sealant on baskets to make them watertight for carrying water. Asphaltum was used also to seal the planks on ocean-going canoes.

Answer: indigenous peoples

<hl> The first use of asphalt/bitumen in the New World was by indigenous peoples . <hl> On the west coast, as early as the 13th century, the Tongva, Luiseño and Chumash peoples collected the naturally occurring asphalt/bitumen that seeped to the surface above underlying petroleum deposits. All three used the substance as an adhesive. It is found on many different artifacts of tools and ceremonial items. For example, it was used on rattles to adhere gourds or turtle shells to rattle handles. It was also used in decorations. Small round shell beads were often set in asphaltum to provide decorations. It was used as a sealant on baskets to make them watertight for carrying water. Asphaltum was used also to seal the planks on ocean-going canoes.

The first use of asphalt/bitumen in the New World was by <hl> indigenous peoples <hl>. On the west coast, as early as the 13th century, the Tongva, Luiseño and Chumash peoples collected the naturally occurring asphalt/bitumen that seeped to the surface above underlying petroleum deposits. All three used the substance as an adhesive. It is found on many different artifacts of tools and ceremonial items. For example, it was used on rattles to adhere gourds or turtle shells to rattle handles. It was also used in decorations. Small round shell beads were often set in asphaltum to provide decorations. It was used as a sealant on baskets to make them watertight for carrying water. Asphaltum was used also to seal the planks on ocean-going canoes.

The first use of asphalt/bitumen in the New World was by <hl> indigenous peoples <hl> .


Question: For what purpose did American Indians use asphalt?

Answer: adhesive

The first use of asphalt/bitumen in the New World was by indigenous peoples. On the west coast, as early as the 13th century, the Tongva, Luiseño and Chumash peoples collected the naturally occurring asphalt/bitumen that seeped to the surface above underlying petroleum deposits. <hl> All three used the substance as an adhesive . <hl> It is found on many different artifacts of tools and ceremonial items. For example, it was used on rattles to adhere gourds or turtle shells to rattle handles. It was also used in decorations. Small round shell beads were often set in asphaltum to provide decorations. It was used as a sealant on baskets to make them watertight for carrying water. Asphaltum was used also to seal the planks on ocean-going canoes.

The first use of asphalt/bitumen in the New World was by indigenous peoples. On the west coast, as early as the 13th century, the Tongva, Luiseño and Chumash peoples collected the naturally occurring asphalt/bitumen that seeped to the surface above underlying petroleum deposits. All three used the substance as an <hl> adhesive <hl>. It is found on many different artifacts of tools and ceremonial items. For example, it was used on rattles to adhere gourds or turtle shells to rattle handles. It was also used in decorations. Small round shell beads were often set in asphaltum to provide decorations. It was used as a sealant on baskets to make them watertight for carrying water. Asphaltum was used also to seal the planks on ocean-going canoes.

All three used the substance as an <hl> adhesive <hl> .


Question: What sort of deposits does asphalt overlay?

Answer: petroleum

The first use of asphalt/bitumen in the New World was by indigenous peoples. <hl> On the west coast, as early as the 13th century, the Tongva, Luiseño and Chumash peoples collected the naturally occurring asphalt/bitumen that seeped to the surface above underlying petroleum deposits. <hl> All three used the substance as an adhesive. It is found on many different artifacts of tools and ceremonial items. For example, it was used on rattles to adhere gourds or turtle shells to rattle handles. It was also used in decorations. Small round shell beads were often set in asphaltum to provide decorations. It was used as a sealant on baskets to make them watertight for carrying water. Asphaltum was used also to seal the planks on ocean-going canoes.

The first use of asphalt/bitumen in the New World was by indigenous peoples. On the west coast, as early as the 13th century, the Tongva, Luiseño and Chumash peoples collected the naturally occurring asphalt/bitumen that seeped to the surface above underlying <hl> petroleum <hl> deposits. All three used the substance as an adhesive. It is found on many different artifacts of tools and ceremonial items. For example, it was used on rattles to adhere gourds or turtle shells to rattle handles. It was also used in decorations. Small round shell beads were often set in asphaltum to provide decorations. It was used as a sealant on baskets to make them watertight for carrying water. Asphaltum was used also to seal the planks on ocean-going canoes.


Question: What would early users of asphalt want to achieve by putting it on baskets?

Answer: watertight

The first use of asphalt/bitumen in the New World was by indigenous peoples. On the west coast, as early as the 13th century, the Tongva, Luiseño and Chumash peoples collected the naturally occurring asphalt/bitumen that seeped to the surface above underlying petroleum deposits. All three used the substance as an adhesive. It is found on many different artifacts of tools and ceremonial items. For example, it was used on rattles to adhere gourds or turtle shells to rattle handles. It was also used in decorations. Small round shell beads were often set in asphaltum to provide decorations. <hl> It was used as a sealant on baskets to make them watertight for carrying water. <hl> Asphaltum was used also to seal the planks on ocean-going canoes.

The first use of asphalt/bitumen in the New World was by indigenous peoples. On the west coast, as early as the 13th century, the Tongva, Luiseño and Chumash peoples collected the naturally occurring asphalt/bitumen that seeped to the surface above underlying petroleum deposits. All three used the substance as an adhesive. It is found on many different artifacts of tools and ceremonial items. For example, it was used on rattles to adhere gourds or turtle shells to rattle handles. It was also used in decorations. Small round shell beads were often set in asphaltum to provide decorations. It was used as a sealant on baskets to make them <hl> watertight <hl> for carrying water. Asphaltum was used also to seal the planks on ocean-going canoes.


Question: On what type of boat was asphalt used to seal planks?

Answer: canoes

The first use of asphalt/bitumen in the New World was by indigenous peoples. On the west coast, as early as the 13th century, the Tongva, Luiseño and Chumash peoples collected the naturally occurring asphalt/bitumen that seeped to the surface above underlying petroleum deposits. All three used the substance as an adhesive. It is found on many different artifacts of tools and ceremonial items. For example, it was used on rattles to adhere gourds or turtle shells to rattle handles. It was also used in decorations. Small round shell beads were often set in asphaltum to provide decorations. It was used as a sealant on baskets to make them watertight for carrying water. <hl> Asphaltum was used also to seal the planks on ocean-going canoes . <hl>

The first use of asphalt/bitumen in the New World was by indigenous peoples. On the west coast, as early as the 13th century, the Tongva, Luiseño and Chumash peoples collected the naturally occurring asphalt/bitumen that seeped to the surface above underlying petroleum deposits. All three used the substance as an adhesive. It is found on many different artifacts of tools and ceremonial items. For example, it was used on rattles to adhere gourds or turtle shells to rattle handles. It was also used in decorations. Small round shell beads were often set in asphaltum to provide decorations. It was used as a sealant on baskets to make them watertight for carrying water. Asphaltum was used also to seal the planks on ocean-going <hl> canoes <hl>.

Asphaltum was used also to seal the planks on ocean-going <hl> canoes <hl> .