The Period Of Abbasid Dinasty

History of the Abbasid Dinasty - The Period Of Abbasid Dinasty

During this dynasty in power, the pattern of governance that is applied varies in accordance with changes in political, social, and cultural. based on changing patterns of government and politics, historians typically divide the reign of the Abbasid into five periods:

1. First Period (132 H/750 AD - 232 H/847 M)

This period is called the first period of Persian influence. In this period, the Abbasid reign reached its golden ages. Politically, the caliphs really strong character and is a center of political power and religion as well. On the other hand, the prosperity of the community achieve the highest level. This period has also succeeded in preparing the foundation for the development of philosophy and science in Islam. But after this period expires, the Bani Abbas government began to decline in the political field, although the philosophy and science continues to grow. Abbasid dynasty in the first period more emphasis on the development of Islamic civilization and culture rather than area expansion. However many challenges during this period and the political movements that interfere with the stability, both from the Bani Abbas itself or from outside.

2. Second Period (232 H / 847 M - 334 H / 945 AD)

This period is called the first period of Turkish influence. To control the al-Ma'mun kekhalifahannya depend on the support of Tahir, a nobleman in return for residents of Khurasan who was appointed governor of Khorasan (820-822) and Abbasid army generals for all with the promise that this position will be inherited by offspring. Al-Ma'mun and Al-Mu'tasim armed forces that is establishing dea; syakiriyah forces led by local leaders and troops Gilman which consists of buying slaves in Turkey. The important note here is that in its heyday Abbasa children of military support from its own people, during this setback they depend on foreign troops to be in charge of their own people, so that a weak central government. . The days subsequent to the arrival of the Bani Buwaih strength.

3. Third Period (334 H / 945 M - 447 H / 1055 AD)

This period is the period of powers in government Buwaih dynasty Abbasid empire. This period is also called the second period of Persian influence. Abu Syuja 'Buwaih is a Persian nationality of Dailam. Three children: Ali ('Imad al-Daulah), hasan (RUKN al-Daulah), and Ahmad (al-Daulah Mu'izz) is the founder of the dynasty of the Bani Buwaih. Their appearance in the stage of history originated from the Bani Abbas has achieved the position of warlord Ali and Ahmad ibn times in the forces of the Dynasty Dining warrant, but later moved to camps Mardawij. Then the three brothers was mastering the west and southwest Persia, and in the year 945, after the death of General Tuzun (actual ruler of Baghdad) to enter Baghdad and begin Ahmad Bani Buwaih power of the Abbasid caliph.
With the powerful Bani Buwaih, Mu'tazilite flow rose again, particularly in the region of Persia, holding hands with the Shiites. In this period appeared many thinkers Mu'tazilite from Basra that although the flow of their names are not the days of their predecessors who first heyday, leaving a lot of work that can be read until now. Until now people know Mu'tazilite of the works of their opponents, especially the Asy'ariyah. Mu'tazilite figures among the highest of the period of this second resurrection is the al-Qadi Abd al-Jabbar, the successor of the flow of Basra after Abu Ali and Abu Hashim.

4. Fourth Period (447 H/1055 M - 590 H / 1194 AD)

This period was the reign of the Seljuq dynasty Bani Abbasid Caliphate in the government or collectively, the period of Turkish influence the second. Seljuq (Saljuq) ibn Tuqaq was a leader of the Turks who lived in Central Asia tepatnnya Transoxania or Ma Wara 'al-Nahar, or Mavarranahr. Thughril Beg, grandson Saljuq who started the Seljuq appearance in the stage of history. In 429/1037 he was mastering recorded Merv. His rule is increasingly widely from year to year and in 1055 plunged his control over Baghdad.

Tughril died without leaving offspring and replaced by his nephew Alp Arselan Malikshah later replaced his son who was the greatest ruler of the Seljuq dynasty. Now the children of the Seljuq empire in decline before they fade completely in Baghdad in 552 H / 1157 AD In the field of religion, this period was marked by the victory of the Sunnis, particularly with al-Muluk Nidham policy establishing schools that are mentioned by name Madaris Nidhamiyyah. Another thing to note from this period and previous period is the emergence of various dynasties in the Islamic world began describing the loss of the unity of the Islamic world in the political field. Like the Fatimid dynasty was born in Egypt (969) and lasted until the year 1171. In terms of cultural and religious thought, there are various areas with the center itself, each have their own role in the expression of Islam, in accordance with their respective conditions. For example, Andalus and North Africa to develop an art that reached its peak in al-Hambra and character of philosophical thinking denngan Ibn Tufail and Ibn Rushd.

5. Fifth Period (590 H / 1194 M - 656 H / 1258 AD)

This period is the period of Caliph free from the influence of another dynasty, but his power is only effective in the vicinity of Baghdad. After Seljuq, the caliphs are no longer controlled by certain people. However, the country has been divided into many small independent kingdoms. Caliph al-Nasir (1180-1255) which seeks to raise the authority of the Abbasid Caliphate. For that he was seeking support for his position by working closely with a movement of people who worship Ali. From among the craftsmen and traders believe Ali as a patron of the corporation. Members of this movement met regularly, and not infrequently do spiritual exercises under the leadership of a pear. Al-Nasir placing himself as the protector of this movement. Meanwhile, the strength of the Mongol Tartars began to crawl from the east and in the year 656 H H/1258, Hulagu with his troops entered Baghdad and killed the Caliph al-Musta'shim and kill the residents of this city. They looted treasures, to burn books and destroy many buildings. Thus ended the Caliphate of Banu Abbas in Baghdad.

Refference :
http://yodisetyawan.wordpress.com

Abbasid Dynasty - The Gold Civilization

INTRODUCTION

Although there are numerous differences, many of which historians divide the history of civilization periodization Abbasid dynasty which was about five hundred years (750-1258 AD / 132-656 AH) into two main periods. The first period, lasting between 750-945M/132-334H year, which at that time the Abbasid dynasty has a very strong political authority and then be able to give birth to a civilization progress so-called "Golden Era" (the Golden Age). But this period also once noted the emergence of the seeds of decline and political weakness that occurred in the latter part of this period.

While the second period (945-1258M) is the timeframe in which the Abbasid Dynasty factually suffered political setbacks and loss of authority of the caliphs the power against a number of areas coupled with the emergence of small states (duwaylāt), which became independent. Another characteristic of this period are still remnants of invisibility of the influence of the golden era of Islamic civilization embodied in the development of various scientific disciplines (`ulum), construction (` umrān), the achievement of prosperity, until the next level ie negative lifestyle (degree). Period of the Abbasid dynasty was ended in 1258 AD when Baghdad fell to the Mongols under Hulagu Khan's command.

Distribution of Abbasid history as the model above, although recognized by some circles as Eric Hanne-own-not quite right, it could affect the nature or style of the modern study of the Abbasid dynasty, where the majority of studies focus more focused at the first period.

BACKGROUND OF CIVILIZATION PROGRESS

For several decades after the establishment in 132H/750M, Abbasid dynasty managed to consolidate and strengthen its internal control over the territories they control. The era of leadership second caliph, Abū Ja `far Muhammad ibn` Abdullah ibn al-Mansur (137-158H/754-775M), became a fairly crucial point in the process of stabilization of this power when he took two big steps in the history of his leadership. Namely: First, get rid of the enemy and the enemy candidate (potential and actual Rivals) as well as quell a number of local resistance in some areas of the Abbasid sovereignty; Second, leaving the Al-Anbar and Baghdad as the capital of the new building, which later became the locus of economic activity, scientific culture and the Muslim world at that time.

Important steps taken by Al-Mansur and the resulting large effect on the development of the Abbasid dynasty in the next period and then make the historians regard as the real founder of the Abbasid Dynasty (al-al-haqīqi muassis li al-Dawla al-`Abbasid ).

In addition to political figures are so strong and dominant, al-Mansur is also known to have a big enough attention to science, or even from his youth before he became a caliph. Translation movement which later became one of the 'icons' Abbasid dynasty progress of civilization is also the role of the caliph al-Mansur as the first translation movement spearheaded a number of books the legacy of ancient pre-Islamic civilization.

Thus the movement of bookkeeping (tasnīf) and codification (tadwīn) science interpretation, hadith, fiqh, literature and history experienced significant growth in the era of Al-Mansur also. It is said that before that time, students and scholars in scientific activity only use these sheets are not neatly arranged, so that is not surprising that Al-Qanūji explicitly mention the caliph al-Mansur as the first who give great attention to the ancient pre sciences -Islam, having previously been abandoned by the Umayyad caliphs.

But however important the role of Al-Mansur, the progress of civilization attained by the Abbasid dynasty in fact did not come from a vacuum, but rather on the most important point is the fruit of the influence of the concepts in the teaching of Islam itself. It is recognized also by some Western writers such as Vartan Gregorian, in his book Islam: A Mosaic, Not a Monolith.

The conclusion is, if judging from the perspective of history study of civilization corresponds to the theory that the spirit that brought by religious concepts (al-al-dīniyyah fikrah) is Elan vital and became the most important element of awakening a civilization.

In addition, another factor which influenced the further progress of civilization of the Abbasid dynasty was the massive interaction with the Abbasid era, the Muslim communities in several areas of society that previously has been a central legacy of Greek thought and civilization, such as Alexandria (Egypt), Syria, and West Asian region, especially the Persians.
In short, not long after its establishment, the Abbasid Dynasty was able to quickly create a progress of science and civilization which Dr. Ahmad Shalabi manifested in three sectors namely the twisted writing movement (Harakat al-tasnīf), codification and systematization of Islamic sciences, as well as the mushrooming of the translation movement (Harakat al-tarjamah) massively. In addition to the above three points can be added also the development of science that gave birth to the legendary figures of scientists who are recognized not only in the Muslim world but also by Western academics.

ABBASID AGE MOVEMENT IN TRANSLATION

Speaking about the translation movement that occurred in the Abbasid Era actually can not be separated from the translation efforts ever undertaken in the period of the Umayyad dynasty. At that time, after the conquest of large-scale penetrated territories on three continents, and in times of political security in a relatively stable country, a translation effort has been made however small.
As told by the historians, Khalid ibn Yazid ibn conditions was never ordered imported number of Greek philosophers who lived in Egypt and master the Arabic language to translate the Greek language books and Ancient Egypt (Qibti), particularly in relation to medical science and chemistry, into Arabic. In addition, during the `Abdul Malik ibn Marwan and Al-Walid ibn` Abdul-Malik had also been done translating the Diwan of the original language, both languages Pahlavi-Persian, Greek and Ancient Egypt into Arabic.

In contrast to the translation efforts during the Umayyad dynasty that small-scale or even individuals, in the Era of the Abbasid translation movement, supported by the caliphs who on average have a tendency of science and interest in knowledge of Greek and Persian. The caliph al-Mansur as for example, always encouraging scientists from various disciplines with regardless of their religion or nation, to translate books of science, philosophy and literature from foreign languages into Arabic. In the era of Al-Mansur appeared in the field of literary figures such as the translator `Abdullah Ibn Al-Muqaffa` (757 M), a Zoroastrian who later converted to Islam, who translated the book Kalīlah wa Dimnah, and Hunayn Ibn Ishaq who translated the work of medical books Hippocrates and Galen.

In this era of Harun al-Rashid (170-194 H) of intellectuals and scientists who resided more in Baghdad. The Caliph-was founded Bayt al-Hikmah, Like a scientific academy that became the center of scientific activity as well starting from the translation of research libraries. This institution then developed by Al-Ma'mun and reached a peak at that time under the responsibility of Hunayn Ibn Ishaq. Al-Ma'mun also added a special building as an observatory for astronomical research to the Bayt al-Hikmah.

Bayt al-Hikmah-incarnated as the center of any intellectual activity that is unmatched in which social science research and science, including 'performance, astronomy, medicine, chemistry, zoology, geography and others performed. Through these institutions also various important books (ummahāt al-polar), the legacy of pre-Islamic civilizations (Persian, Indian and Greek), translated into Arabic, such as books Pythagoras, Plato, Aristotle, Hippocrates, Euclid, Plotinus, Galen, Sushruta , Charaka, Aryabhata and Brahmagupta. So do not be surprised if Philip K. Hitti states that Bayt al-Hikmah is the most important scientific institutions of human civilization ever built after the Library of Alexandria, founded around the first half of the third century BC. With this translation movement of Baghdad into a city that collects a variety of scholarly works very great. At the same time Baghdad is also the most affluent big city and has the highest population reach one million inhabitants.

Bayt al-Hikmah popularity is continuing until the leadership of al-Mu `tasim (reigned 833-842M) and Al-Wātsiq (reigned 842-847M), but it began to sink and suffered a setback during the reign of al-Mutawakkil (847-861M).

One thing that is interesting to note that the majority of the translators of ancient books into Arabic is derived from non-Muslim citizens (ahl al-dhimma) as Joanna ibn Māsawayh, Hunayn Ibn Ishaq, Ishaq ibn Hunayn, Hubaysh ibn al-A `sam , Thabit ibn al-Sābi'i Qarrah, Yahya ibn al-Bitrīq, Iqlīdis ibn `Imah NA, Zarūbā ibn al-volleyseventeen Mājwah, AWI ibn Ayyub, Qustā ibn Luqa, Astufun ibn Basil, Saliba Ayyub al-Rahāwi, from` al and monks and others more.

Another interesting note, that this translation movement was not only a concern of government and the caliphs only, but also by individuals from the elite such as Shakir Banu who also manages a reliable translators who worked day and night for them. Other elite families is told even very keen issued wealth to pay their translators, as performed by the Banu al-Munajjim who dare to pay 500 dinars to the translators' wages every month as a full-time translation (li al-wa al-mulāzamah naql).

SCIENCE-RELIGION SCIENCE PROGRESS

In addition to the translation movement, the progress of science and civilization of the Abbasid era was also marked by the development of Islamic sciences, social sciences and science. In the field of religious sciences, noted the commencement of the Abbasid Era systematization several branches of science such as Tafsir, Hadith and Fiqh. Especially since the year 143 AH, the scholars began to compile a book in good shape sisitematis of science degree in Tafseer, Hadith and Fiqh.
Among the most famous scholars is Ibn Jurayj (d. 150 AH) who wrote a collection of hadith in Mecca, Malik ibn Anas (d. 171) who wrote Al-Muwatta 'it in Medina, Al-Awza Sham `i in the region, Ibn Abi `and Hammad ibn Salamah Urūbah in Basrah, Ma` mar in Yemen, Sufyan al-Tsauri in Kufa, Muhammad Ibn Ishaq (d. 151H), who wrote a history book (Al-Maghāzi), Sa'ad ibn Al-Layts (d . 175H) and Abu Hanifa.

Interpretation In this period science became a separate independent knowledge of the science of Hadith. Book a complete interpretation of the Al-Fatihah to Al-Nas also began writing. According to Ibn al-Nadim the first to complete the preparation of these interpretations is Yahya ibn Ziyad al-Daylamy or better known as Al-Farrā. But escape from Ibn al-Nadim notes that `Abd al-Razzaq ibn Hammam al-San` ani (d.211 H), a contemporary of Al-Fara has also compiled a book full of similar interpretation.

Fiqh studies in this age is also an important historical record, where the figure is called the four priests mazdhab fiqh living in that era, namely Abu Hanifa (w.150 H), Malik ibn Anas (w.179H), Al-Shafi `i ( w.204) and Ahmad ibn Hanbal (d. 241H).
Not much different with the growth experienced by the science of Tafsir and Fiqh sciences, the science of Hadith is also experiencing an important period of history writing, especially related with the Prophet's hadiths that gave rise to the characters mentioned above, such as Ibn Jurayj, Malik ibn Anas, and al-Rabi ibn `Sabīh (w.160) and Ibn al-Mubarak (d. 181 H).

Furthermore, in the early third century, a new trend emerged in the form of writing Musnad hadith of the Prophet. Among the people who write such Musnad Ahmad ibn Hanbal, `Ubaydullah ibn Musa al-` Absy al-Kūfi, Musaddad Musarhad ibn al-Basri, Asad ibn Musa al-Nu `aym Amawi and Hammad ibn al-Khuzā` i.

The development of writing the next hadith, still in the Abbasid era, which began in the mid-third century, a new trend emerged which could be regarded as the best generation of writing the history of the hadith, namely the emergence of the trend that preceded the writing of hadith by phase separation of research and authentic hadiths of the dla ` If, as performed by Al-Bukhari (d.256), Muslim (d.261), Ibn Majah (d.273), Abu Dawood (d.275), Al-Tirmidhi (d. 279), and Al-NASA ' i (d.303).
Other scientific disciplines are also experiencing significant growth in the Abbasid era, is the science of history, the beginning of the writing done by Ibn Ishaq (d. 152) and later summarized by Ibn Hisham (d. 218). Furthermore, there are also Muhammad ibn `Umar al-Waqidi (d. 207) who wrote a book called Al-Tarikh al-Kabir and Al-Maghāzi. The first book listed as missing, although it still recorded by the historian al-Tabari (838-923M). Another historian who comes next is like Muhammad ibn Sa'd (d.230 H) with Al-Tabaqāt his al-Kubra, and Ahmad Ibn Yahya al-Balādhuri (d.279) who wrote al-Buldān Futūh.

SCIENCE AND TECHNOLOGY PROGRESS

Progress made by Muslims in the Abbasid era was not only limited to the religious sciences or commonly termed `Ulum naqliyah, but also accompanied with the progress of sciences, science and technology (` Ulum aqliyah).

Even if observed, the progress of science in the Islamic world which preceded the development of philosophy of science is also growing fast in the Abbasid era. This could be the fruit of the tendency of the Arab nation at that time that more priority to translating science books that have implications for the direct benefit of their life (Essence of al-atsar fi al-māddi hayātihim) compared to the books if thought (philosophy).

Progress achieved in this era has many big contribution to modern human civilization and history of science knowledge today. In mathematics, for example, there is Muhammad ibn Musa al-Khwarizmi's algebra originator of the science. Algorithm, even one branch of mathematics was also taken from the name.

Astronomy is the science that gets great attention from the Muslim era and supported directly by the Abbasid caliph al-Mansur is also often referred to as an astronomer. Research in the field of astronomy by the Muslims began in the era of Al-Mansur when Muhammad ibn Ibrahim al-Fazāri translating the book "Siddhanta" (which means knowledge through the Sun) from Sanskrit into Arabic.

In this era of Harun al-Rashid and Al-Ma'mun some theories of ancient Greek astronomy, revised and developed further. People of Muslim astronomers who were popular in the Abbasid era, among others, Al-Khwarizmi, Ibn Jabir Al-Battāni (d. 929), Abu Rayhan al-Biruni (w.1048) and Nasir al-Din al-Tusi (w.1274).
While the science of physics has been developed by Ibn al-Haytsam or known in the West with the title Alhazen. He also memegembangkan early theories of scientific methodology ilmiyah through experiments (trials). For that he was given the title as the real founder of physics. Ibn al-Haytsam also known as the father of optics, as well as the inventor of the theory about the phenomenon of rainbows and eclipses.
In the field of chemistry of the Abbasid era, familiar names such as Jabir ibn Hayyan (or Geber in the West) who became a pioneer of modern chemistry. In addition there are Abu Bakr Zakariya al-Razi who first able to explain the manufacture of salt acid (sulfuric acid) and alcohol. From the Muslim chemists this is a number of Western scholars such as Roger Bacon, who introduced the empirical method to Europe and Isaac Newton a lot to learn.

In the medical field came figures like al-Kindi who first demonstrated the use of arithmetic and mathematics in the medical and pharmacology. Or also Al-Razi who discovered smallpox (smallpox), Al-Khwarizmi, Ibn Sina and others. It was also mentioned, as other evidence that describe the progress of medical science Abbasid era, that at the time of Caliph al-Muqtadir Billah (907-932M/295-390H) there were approximately 860 people who work as a doctor.
In addition to the progress of several scientific disciplines, as already described above Muslim Abbasid Era also made progress in the field of science of other sciences like biology, geography, architecture and others which can not be entirely be explained in this paper.

Golden Era of the Abbasid dynasty also noted inventions and innovations are very important means for humans. Among these was the development of papermaking technology. Paper was first discovered and used with very limited by the nation of China successfully developed by Muslims in the Abbasid Era, after the manufacturing technology is studied by the prisoners of war from China who were arrested after the outbreak of war Talas. After that, the Muslims succeeded in developing the technology of paper making and paper mill founded in Samarkand and Baghdad. Until the year 900 AD in Baghdad there are hundreds of printers that employ the builders stationery and bookbinding to create a book. Public libraries when it begins to appear, including the first book-lending libraries throughout history. From Baghdad then papermaking technology to Fez and finally spread into Europe through Andalusia in the 13m century.

CLOSING

After a brief presentation on the history of the Abbasid dynasty, especially related to the progress of science and civilization as well as periods of decline and destruction on the conclusion drawn, among others, that the history of Islamic civilization, through the Abbasid dynasty, has successfully created a great civilization that is able to show progress both in the field of Islamic sciences and science which was later donated for human civilization and are inherited by the holder of the reins of modern Western civilization.

The most important element of the progress of civilization that was built by Abbasid Era Muslims are al-al-Diniyah fikrah, which in this context is the values and concepts which are geared towards the source of Islam itself is a revelation. This element is supported by other supporting elements of the human resources represented by the caliphs and the main figures of scientists at the time, as well as time and space as embodied in the history of the applicable range.

Refference:

http://www.inpasonline.com/index.php?option=com_content&view=article&id=371:peradaban-emas-dinasti-abbasiyah-kajian-ringkas&catid=28:sejarah-peradaban-islam&Itemid=97

Marwan bin Hakam & The Tragedy Of Karbala

Marwan bin Hakam : The Accursed Tree

The Almighty Allah has identified enemies of the Holy Prophet (s.a.w.a.) and his Ahle Bait (a.s.) in His Book. He distinguished right from wrong and oppressors from the oppressed. Yet, the supporters of tyranny did not pay heed. Which is why perhaps, the Holy Quran has reiterated: "Do you enjoin others to do good and neglect your own self while you read the Book (Quran), then don't you have any wisdom?" (Surah Baqarah: 44)
'Why don't you utilize your intellect"? has been asked thirteen times in the Holy Quran. Similarly "so that you may perceive", and "they don't perceive" have been repeatedly mentioned in the Majestic Quran.
The Almighty Allah has declared in the same book that. "And the dream which has been shown to you is in fact a source of trial for the people And similarly the accursed tree (mentioned) in the Holy Quran."
Who is accursed? Ibne Jurair Tabari, Ibne Abi Hatim, Ibne Marduwiyeh, Salabi, Ibne Asaakir and Baihaqi have related from Hazrat Husain bin Ali (a.s.), Suhail bin Sa'ad Ibne Umar and Saeed bin Musaiyyab that 'One day the Holy Prophet (s.a.w.a.) dreamt that Hakam bin al-Aas's, (from Ummayyid lineage) sons are jumping like monkeys on his (Prophet's) pulpit. This dream aggrieved him so much that he did not laugh for the rest of his life. (Tafseer-e-Tabari, 15/ 77, Al-Durrul-Mansur, vol.4 pg. 191)
From other prominent exegesis of Sunnis, it becomes obvious that the accursed tree denotes the descendants of Bani Umayyah. The Holy Prophet (s.a.w.a.) saw Hakam bin Al-Aas the father of Marwan caricaturing him. Hakam was the uncle of Caliph Usman. Hakam was externed from Medina at the behest of the Holy Prophet (s.a.w.a.).
Hakam bin Al-Aas bin Unrmaiyyah bin Abdus-Shams Al-Quraishi was the uncle of Usman and father of Marwan. According to a statement of Ibn Sa'ad, he embraced Islam at the fall of Mecca and chose to reside in Medina. But due to his misdemeanors, the Holy Prophet (s.a.w.a.) externed him from Medina and ordered him to stay in Taef. But Usman recalled him in his tenure of caliphate. (Al-Isaaba fi tameez al-Sahaba by Ibn Hajar Asqalani, vol.1 pg. 325)
Ibn Abdil Birr has stated the reason for his externment from Medina. The Holy Prophet (s.a.w.a.) used to have his confidential meetings with his close companions. Hakam somehow managed to learn the essence of the secret discussions and made it public. Besides, he also used to mimic the Holy Prophet (s.a.w.a.). Once he was also caught by the Holy Prophet (s.a.w.a.) in the act. (Al-Istiaab by Ibn Abdil Birr, this book was published as a marginal note with Al-Isaaba hence vide Al-Isaaba vol.1 p. 317/ 318)
When Hakam was externed from Medina, Marwan was hardly 7 or 8 years old. He left for Taef along with his father. Even during the reign of Abu Bakr and Umar, he was not allowed to enter Medina. But defying the norms of both his predecessors, Usman recalled him. Moreover, he appointed Hakam's son Marwan as his advisor.
The renowned scholar of the Indian subcontinent, Abul Ala Maududi has written that. It was highly difficult for the people to accept that the son of this chastised man deserved to be an advisor of the caliph and was preferred over venerable companions of the time. Especially when Marwan's father was alive and was capable of influencing the government affairs." (Khilafat wa Mulukiyat, p. 110-111)
The Curse of Ayesha, the daughter of Abu Bakr was also sick and disgusted with the mischief of Marwan. For instance, once she remarked, "O Marwan! I testify that you the one whose father Hakam was cursed by the Holy Prophet (s.a.w.a.) while you were still in his loins" (Al-Istiaab, vol.2, pg 318)
About the verse of 'the accursed tree' Suyuti has quoted Ayesha that she addressed Marwan thus, "I have heard the Holy Prophet (s.a.w.a.) saying about your father and grandfather that "You are the ac?cursed tree" (Tafsire-Durrul-Mansur, vol. 4, pg. 1919)
According to another narrative, Ayesha told Marwan, "God cursed your father while you were still in his loins, hence you too are included among the accursed men". (Tafseere-Qurtubbi, p. 390, Tafseere-Kabir, vol.2, p. 238)
Ibn Abi Hatim has related from Ba'adli bin Murrah that the Holy Prophet (s.a.w.a.) said: "The accursed tree denotes Hakam and his offspring". (Durrul-Mansur, vol.4 pg. 191).

Glimpses?
Following are some of the incidents from the life of Marwan which will expose his mischievous scheming. These glimpses will also raise questions for just and right minded people that whether such men deserved to rule the Islamic nation?
Qazi Zainul Abedin Sajjad Meeruthi wrote on p. 117-118 in the third section of his book Tarikhe-Millat, "Usman appointed Marwan as his scribe and secretary and his royal seal was in the latter's custody. It was he who had signed the death ordinance (on behalf of Usman) for the Egyptians who had come to complain to Usman. Marwan placed Usman's seal on the letter and the consequent development led to Usman's assassination".
Maulana Anwar Shah Kashmiri writes about the letter which Marwan wrote about Muhammad bin Abi Bakr's appointment to the governorship of Egypt that "Usman appointed Muhammad bin Abi Bakr as Egypt's governor and instructed his scribe Marwan, to write that when 'Muhammad bin Abu Bakr comes to you accept him'. Marwan (out of mischief) wrote "kill him". This caused a major flare-up". (Khilafat wa Mulukiyat wa Ulama-e-Ahle-Sunnat p. 82-83)
Maulana Abdul Shakoor Lucknowi, who is known as Imam among Sunnis, writes about the incident of the Muhammad bin Abi Bakr that "When the writing (of the letter) was identified, it was found to be written by Marwan.... But Usman refused to conduct any inquiry or take any punitive action against Marwan despite the demand of the Companions. For, Marwan was his close relative and moreover his own 'lenient' nature did not allow Usman to use his authority and hurt Marwan'.(Khulafae-Rashedeen pg. 198).
A learned teacher of Deoband, Maulana Muhammad writes in the monthly journal of the Seminary, "Even this incident is recorded in bold letters in authentic history that ..... the famous mischief-monger of Umayyad clan, taking advantage of Usman's old age and senility, not only awakened the strong sentiment of their clan but declared an open front against Bani Hashim!' (Mahname Darul-Uloom, Deoband, De?cember, 1965)
Some short-sighted writers like Maulana Zafar Ahmed Usmani not only tried to defend Marwan bin Hakam in his book 'Barate-Usmani' (pg.38) but also eulogized Marwan. He has also mentioned him with holy words like 'May Allah be pleased with him'.
On the contrary, the verdict of Shah Abdul Aziz Dehlavi is: The love of Ahle Bait is a part of obligation of the faith and not from the traditional necessities. The love of Ahle Bait entails that Marwan should be abused and cursed. Especially since he misbehaved with Imam Husain (a.s.) and his holy household and was inimical to them. In view of such immoral acts, one's soul detests this man who has satanical characteristics in him". (Fatawae-Azizi, Kamil, pg. 380-381).
A keen analysis of the verdict reveals that
1) According to Muhaddis Dehlavi, love of Ahle Bait is part of faith and without their love, faith will not be regarded complete.
2) Detesting the enemies of Ahle Bait and remaining aloof from them, is the real love of Ahle Bait.

Marwan and Karbala
The first person to implement the nefarious designs of Yazid, was Marwan. It was he who suggested to kill Imam Husain (a.s.). Following are the historic incidents which led to the catastrophe of Karbala.
After the death of Muawiya in 60A.H., the first move of Yazid was to write a letter to the governor of Medina, Walid bin Utbah, asking him to extract allegiance from Imam Husain (a.s.), Abdur Rahman bin Abi Bakr, Abdullah bin Umar and Abdullah bin Zubair on his behalf. And if they refuse to comply, they should be beheaded and their heads dispatched to Yazid. Walid, on receipt of the letter, sent for Marwan who counseled that everyone of them will pay allegiance except Imam Husain (a.s.) with whom Walid should deal very strictly. At this Walid sent for Ibn Zubair and Imam Husain (a.s.), both of whom were in the Masjid. Imam Husain (a.s.) said that he had a dream last night in which he saw that Muawiya had died and Yazid wants to extract allegiance from him. Before Imam Husain (a.s.) could leave the Masjid, another messenger came saying that Walid was waiting for you. Imam Husain (a.s.) replied that he will meet Walid in a while. Then he went to his house and garnered thirty brave fighters of Bani Hashim and went to visit Walid. The Hashmite youth as per the instruction of Imam (a.s.) waited outside the palace. Walid received Imam (a.s.) with due honor, informed him about Muawiya's death and mentioned about Yazid's allegiance. Imam (a.s.) replied that it is a serious business and he will express his viewpoint in front of a gathering. Walid asked him to visit him the next day. Even as Imam Husain (a.s.) was answering Walid's proposition, Marwan butted in saying that if Imam Husain (a.s.) is left off today, then Walid will never be able to get him and a massive blood-shed will occur. Marwan reiterated, "Coerce him to pay allegiance now and if he refuses, then behead him instantly." This infuriated Imam Husain (a.s.) and he roared, "How dare you talk of killing me. You are a pathological liar and a sinner." Saying this, he walked out of the court.
Some of the historians have recorded the dialogue between Walid and Imam Husain (a.s.) more elaborately. Kamil in his history, Ibn Shahre-Ashob in his Manaqib and Tabari have related the dialogues with minor differences. Some of them have written that when Marwan tried to pressurize Imam Husain (a.s.) into paying allegiance, Imam Husain (a.s.) said. "We have come from God and unto Him shall we return. If the likes of Yazid can become caliph, then one should bid adieu to Islam. I have heard my grandfather (the Holy Prophet (s.a.w.a.) as saying that caliphate is forbidden for the progeny of Abu Sufyan". The atmosphere got vitiated and the exchanges became more and more vitriolic. The youth of Bani Hashim who all had become restive by now, barged into the courtroom and a bloody skirmish became imminent. It was only by the intervention of Imam Husain (a.s.) that the youths were pacified. Then they all left the courtroom and returned home. (Nafasul Mahmoom, p. 30-31).
Marwan's epithet was Abdul Malik, he was the first man from Bani Hakam bin Abil-Aas. Hence his descendants are referred to as Bani Marwan. He was born in Mecca in the second year of hijrat. He chose Medina as his base during the reign of the third caliph. After the killing of Usman, he along with Talha, Zubair, and Ayesha went to Basra. He supported Muawiya in the battle of Siffin. In 42 A.H., Muawiya appointed him the governor of Medina. When Abdullah bin Zubair externed him from Medina, he went to Syria and remained instrumental in many a mischievous turmoil in Medina and Syria. He was still in Tadmir when Yazid's son Muawiya attained the throne of caliphate. Marwan who by now had become too old went to a place called Habiah near Houren and staked his claim for caliphate. In 64 A.H., the people of Jordan did pay allegiance to him. Then he went to Syria and from there he went to Egypt again. He appointed his son Abdul Malik as the governor of Egypt and left for Damascus.
Since Marwan was unusually tall and had an uneven body, he was nicknamed Khabte-Batil (the thread of evil).
About Marwan's death it is said that while he was sleeping, his wife smothered his face with a pillow and held onto it until he breathed his last. (Lughatnama of Dehkuda pg. 228, 220/431)
The author of Muntahal Adab has written in Section Meem p. 1185 that though Marwan was born during the time of the Holy Prophet (s.a.w.a), he could not have the honor of meeting him.

Hisyam Bin Abdul Malik - The 10th Umayyad Caliph

The Story of Caliph Hisham ibn Abdul Malik and a scholar (Ulama)

The name of Hisham bin Abdul Malik was in fear by the leaders of Western Europe in particular. Tenth Umayyad Caliph of almost 20 years and often lead to expansion of powers to Europe and Rome.

When It was appointed Governor of Hisham bin Abdul Malik Department traveled to the holy city of Mecca with the use of State facilities. Large entourage including within the family and his bodyguards. Arriving in the city of Makkah Governor Hisham ibn abdul malik really wanted to meet with the Friends of Rosul who was still alive, but very in spare Friends Messenger SAW latter had died shortly Hisham Governor set foot in the Holy City of Mecca. Hisham ibn abdul malik famous personality who likes to receive comments and input from the Ulama.

Because the last Rosul friend has died, his guards finally figure presents Tabi'in (generation ulama after the Companions) instead to be met with the Governor of Hisham bin Abdul Malik.

Tabi'in is named Thawus al Yamani, with a cool and relaxed style, facing the governor Thawus resting in the tent which lay the red carpet a very Luxury, Thawus off his sandals when it will tread the red carpet, with a nonchalant style without alkaline stale , Thawus just say "Assalamualikum" and sat down next to the governor, saying "how are you Hisham ... ..??? Noting these Thawus behavior angered the governor, Thawus considered disparaging him as Governor, First Sign by removing his sandals near the red carpet throne Governor, Second Only greetings without ta'zhim (grand bay) to a governor, calling her name without the Third Degree and Kunniyah. Governor Hisham bin Abdul Malik stood up and raised his sword to cut the neck Thawus deemed had insulted the royal officials, however Quickly Thawus prevent "Patience Hi Hisham ... .. You are on sacred land of God, for the sake of the holy and glorious place that is not you may do bad things, including murder ". How am I not angry with your behavior who had insulted a governor" replied Hisham.

O Hisham, I'm off my slippers because I also took off my slippers five times a day for praying and God is not angry and anger over why you have acted as a servant of God must be angry?? I do not say hello Tazhim (greetings Great) by Amir al-Mu'minin words, because not everyone is happy for your leadership for that I do not want to lie!! I called out your name without a title because of the greatness and Kuniyyah lovers of God in calls in the Koran in his name without a degree pangil like O Jesus, O David, O God calls Ibrohim precisely enemies of Allah with a degree and Kuniyyah designation as "Abu Lahab" and I sit next to you because I've heard Sayyidana Ali once said "if you want to see candidates of the hell .. then look at people sitting around while another people stood.

Hisham who was angry to hear any advice Thawus crying and feeling sorry for his pride over the years. Since the incident became Hisham figure Tawadhu leader and always accept input and criticism from various parties. And Hisham always seek advice from the scholars that he could be a fair became leader

Umar Bin Abdul Aziz

Umar bin Abdul Aziz r.a. (63-110 AH)The 8th Caliph of Dinasty Umayyah

It was midnight in the town of Medina. Most of the townspeople were asleep. Umar bin Khatab r.a. walk go along the streets of the city. He tried not to miss any of his observations. By early morning, this man was tired and decided to rest. Without purpose, there came to him a conversation between mother and daughter from the house near her rest.

"Dear Daughter, mixing dairy milk that you mentioned with the water," his mother said.
'Do not mother. Commander of the believers have made a rule not to sell milk mixed with water, "replied the daughter.
"But many people do it boy, mixing them a little. InsyaAllah Commander of the Faithful did not know it, "said his mother tried to convince her Daughter.
"Mother, Commander of the Faithful may not know it. But, Wed from the Commander of the Faithful would see it, "said the girl refused.
Hearing this conversation, this man dropped his tears. Since the dawn approached, he hasten to the mosque to lead the Fajr prayer. At home, he called his son to come forward and said, "O son of Omar bin Khattab Uthman. Actually last night I heard a privileged conversation. Go ye into somebody's house and investigate his family. "

Uthman ibn 'Umar ibn Khattab carrying out orders that no other father was Umar ibn Khattab, the second Caliph who bear the title Commander of the Faithful. Upon returning from the investigation, he faced his father and heard him say,
"Go and meet them. Lamarlah daughters to become wives. I see InsyaAllah he will give a blessing to you and the child's descendants. Hopefully he can also give offspring that will become the leader of the nation. "

That is, marry Uthman ibn 'Umar ibn Khattab with these girls. From this marriage, Umar ibn Khattab was blessed with a granddaughter named Laila, later known as Umm Uthman. One night after that, Umar dreaming. In his dream he saw a young man of his descendants, named Omar, with a disability because of injuries on the forehead. This led the Muslim youth as he led the Muslims. This dream is told only to his family. When he died, the story remained buried in the family.

At the time of his grandfather Commander of the Faithful Umar bin al Khattab was killed in 644 AD, Ummi Uthman had attended the funeral. Ummi then underwent 12 years of the Caliphate Uthman ibn Affan Ustman until Maserhi murdered in 656. After that, Ummi Uthman also witnessed five years of the Caliphate of Imam Ali bin Abi Talib ra Until finally Muawiyah founded the Umayyad dynasty and ruled.

Substitution of the caliphate system to the dynasty system greatly affect the Nation of Islam at that time. Authorities began to rule in luxury. After a lavish ruler, other diseases began to grow and blossom. The ambition of power and strength, an accumulation of wealth, and corruption color the history of Islam in the Umayyad dynasty. Expanding country, the population increased in number, developing science and technology, but people increasingly yearn ukhuwah brotherhood, justice and simplicity Ali, Uthman, Umar, and Abu Bakr. Rich-poor status began to be seen clearly, the position of officials-people began to be felt. Dhimni disbelieve any resahnya complained, 'We miss Omar, he came here to ask how and our business. He also asked whether there are laws to our disadvantage. We willingly pay taxes regardless of what he requested. Now, we pay taxes out of fear. "

Then his son Yazid bin Muawiyah become his successor. This is the beginning of Muawiyah action havoc Umayyad dynasty that he created himself. Yazid was not a proper amir. Legalized tyranny and the most regretted his actions was to kill the messenger friends and his grandson Husayn ibn Ali ibn Abi Talib. Menggenaskan Yazid died three days after he killed Hussein.

However, the son of Yazid, Yazid ibn Muawiyah, is an expert on worship. He realizes his grandfather and his father's mistakes and refused to replace his father. He chose to go and empty throne Umayyad dynasty. Tempers among the children of Umayyad conquest of power. Abdullah bin Zubeir, a friend of the Prophet was nominated to become commander of the believers. However, Marwan bin Hakam delivering cunning, Umayyad children from families Hakam, to fill the vacant position and continue the dynasty system. Marwan bin Hakam led for ten years more and more despotic than Yazid.

Umar bin Abdul Aziz births

At that time, Ummi Uthman married Abdul Aziz bin Marwan. Abdul Aziz was the governor of Egypt in the era of Caliph Abdul Malik bin Marwan (685-705 AD) who is his brother. Marwan bin Abdul Mallik is a pious, fiqh experts and commentators, as well as a good king apart from the problems inherited by his father's ummah (Marwan bin Hakam) at that time.

From the marriage, was born Umar bin Abdul Aziz. He was born in Halawan, the village located in Egypt, in the year 61 AH. Umar lived in palaces and luxurious environment. While still a small Umar had an accident. Accidentally kicked a stallion so that his forehead was torn to the bone forehead visible. Everyone was panicking and crying, unless Abdul Aziz immediately gasped and smiled. Umar treat minor injuries, he said,

"Cheer thee, O Umm Uthman. Umar bin Khattab InsyaAllah dream come true, he was the son of the Umayyad descent that will fix this nation. "

Umar bin Abdul Aziz demanded of science since he was little. He was in the majlis sentiasa science together with people who are experts in the field of jurisprudence as well as scholars. He has menghafaz al-Quran from a young age. Migrate to Medina to study knowledge. He has studied with several prominent figures such as Imam Malik ibn Anas, Urwah bin Zubair, Abdullah ibn Jaafar, Yusuf bin Abdullah, and so forth. Then he continued his lessons with some well-known figure in Egypt.

During the Caliph Walid bin Abdul Malik ruled that he held office gabernur Medina / Hijaz and glorious area well. At that age approximately 28 years. At the time of Abdul Malik bin Sulaiman ruled, he was sworn in as minister of the right and the main adviser to the caliph. At that time he was 33 years old.

Umar bin Abdul Aziz to marry Fatimah bint Abdul Malik ibn Marwan as his wife. Fatimah bint Abd al-Malik ibn Marwan was the daughter of Caliph Abdul Malik bin Marwan. Similarly, the four brothers had all of the caliph, Al-Walid Sulayman, Al Yazid, and Hisham. When Fatimah groom to Umar bin Abdul Aziz, at that time Omar was like most people acting not as a candidate for the caliphate.

Appointment of Umar bin Abdul Aziz as Caliph

Top testament issued by the Caliph Sulayman bin Abdul Malik, Umar bin Abdul Aziz was appointed as the Caliph at the age of 37 years. He was inaugurated as the Caliph after the death of Sulaiman bin Abdul Malik, but he does not like to inauguration. Then he gave orders that call the people crowded to establish worship. If they all had gathered, he expressed his wake. Then he spoke of praise to Allah and the Prophet berselawat then he said:

"O all mankind! I have been tested to hold this job without asking for the views than I do in advance and not also demand than I am and not dealt with the Muslims. Now I cancel baiah that you gave to me and choose a Caliph who you blow over. "

Suddenly the crowd in unison say:
"We have chosen thee, O Commander of the Faithful, and we also subsided to you. By the way perintahlah us with goodness and blessing. "

Then he gave orders to the people crowded to be cautious, ascetic to the wealth of the world and encourage them to cintakan hereafter then he began telling them: "O all mankind! Who are obedient to God, he shall be obeyed and who are disobedient to God, he is not obliged to be obeyed by any one. O all mankind! Obey me as I obey God in directing you, and if I was disobedient to God, do not any one obey me. " After that he came down from the pulpit.

Umar (may Allaah have mercy) never gather a collection of Jurists and scholars and then he said to them: "I gather you all to ask opinions about the case related to that taken by despotic thing still be together with family am I?" Then they said: 'O Commander of the Faithful! case is not applicable during the reign of tyranny and sin ye shall be borne by the person who makes you wrong.
"However Umar was not satisfied with the answers to the liver is otherwise, he received a collection of opinions than others, including his own son, Abdul Malik, who said to him:" I am of the opinion that he should be returned to original owners as you know it. Had you not return it, you will bear the sins together with the people who take it are wrong. "Umar complacent heart to hear these opinions, then he would restore the original thing taken by despotic to the original owners.
After Umar bin Abdul Aziz was appointed as the caliph and Commander of the Faithful, 'Umar asked the option to Fatima, wife of the beloved.

Umar said to him, "Dear wife, I hope you pick one between the two."
Fatima asked her husband, "Choosing what, dear husband?"
Umar ibn Abd al-Azz explains, "Choosing between gold diamond jewelry that you wear with Umar bin Abdul Aziz is there with you."
Fatimah said, "By Allah, I did not choose the companion is more precious than you, O Commander of the Faithful. This is the gold jewelry and all jewelry. "

Then the Caliph Umar bin Abdul Aziz received all the jewelry and handed it over to the treasury, the State Treasury of the Muslims. While Umar bin Abdul Aziz and his family eat ordinary food, ie bread and a little salt.

After becoming caliph, he changed a few things are more similar to the feudal system. Among the early changes that do are:

1) eliminate Saidina diatribe against Ali ibn Abu Talib and his family called in a sermon Friday sermon, and was replaced with a few pieces of the holy verses of the Koran

2) take back the treasure-abused by a family treasure and return it to the treasury Caliph

3) to fire employees who are not proficient, abuse of power and improper employee who was inaugurated as the effect of Khalifah family

4) eliminate the personal servants of the Caliph be carried out by the Caliph as the previous. This allows him free associate with the commoners without obstacle unlike the first caliph personally have bodyguards and soldiers, soldiers who guard the palace that causes people's hard to meet.

In addition, he is very focused on the virtues of the poor people where he also had to raise wages so that workers have equal civil service salaries.

He also place great religious appreciation among people who have been negligent with the luxury world. Caliph umar has ordered his people to establish a berjammah prayers and mosques used as a place to learn God's law is valid in the age as Rasulullah SAW and the Khilafat 'Ar-Rashideen. King also directed Muhammad b Abu Bakr Al-Hazni in Mecca in order to collect and compile-Hadith Hadith Raulullah SAW. He also narrated the hadith from a number of other Successors and many Hadith scholars who narrated the hadith than him.

In the field of science besides, he has directed the Islamic scholar to translate the books of medical and various fields of science from the language of Greek, Latin and Siryani into Arabic so they can be studied by Muslims.

In the Islamic da'wah confirmed again, he has brought 10 people to Islamic law experts to North Africa and brought some preachers to the kings of India, Turkey and the Berbers in North Africa to invite them to Islam. Besides, he has cleared the payment Jizya imposed upon those who do not practice Islam with the hope that will embrace Islam crowded.

Caliph Umar ibn Abdul Aziz who has made famous with the justice administration of justice as a virtue. He wanted all people with justice be served regardless of race, rank order may walk with perfect justice. His struggle for justice that is equal justice in the age of her grandfather, the Caliph Umar Al-Khatab.

In his reign, the more powerful kingdoms not insurrection Umaiyyah depths, less applicable fraud, people receive reasonable care and services to wealthy full treasury Zakat because people no longer accept alms. People are already rich or at least want their own self-sufficient. In the reign of Umar bin Abdul Aziz ra, troops of the Muslims had reached the door of Paris in the west and China in the east. At that time the power of government in Portugal and Spain under his control.

His death

He died in 110 Hijra. He reigned for only two years five months. After his death, the Caliphate was replaced by the law, Yazid bin Abdul Malik.

Muhammad bin Ali bin Al-Husin said may Allaah have mercy on him: "You have to realize that every people has a prominent person and a prominent figure among the Umayyad dynasty was Umar bin Abdul Aziz, he will be resurrected on the Day of Judgement as if he will one berasingan congregation. "

There are a lot of history and Athar the friends who told me about the highest noble. Among them are:

1) At-Tirmidhi narrated that 'Umar Al-Khatab has said: "From my son (zuriatku) will be born a man who resemble in terms of courage and will fukfilling world with justice"

2) From Zayd ibn Aslam bahawa Anas bin Malik has said: "I was never a priest behind the congregation after the death of the Prophet SAW which is equal prayer imam prayer Prophet but rather than Umar bin Abdul Aziz and he was at that time was governor of Medina"

3) Al-Walid ibn Muslim told a man from Khurasan bahaa has said: "I have several times heard voices coming in my dream, which reads:" If a brave from the Bani Marwan was appointed Caliph, give him baiah he is the leader fair "." Then I looked forward to 'Umar ibn Abdul Aziz became caliph, I will get it and give baiah him. "

4) Qais ibn Jabir said: 'Comparison of Umar bin Abdul Aziz in the side of the Bani Ummaiyyah like the believers among the family of Pharaoh "

5) Hassan al-Qishab has said: "I saw a wolf bred with a group of goats at the time of Caliph Umar ibn Aziz"

6) 'Umar ibn Asid has said: "By Allah,' Umar ibn Aziz did not die so comes a man with a wealth of drift and the man said to the crowd:" Take this treasure as much as what you want ". But that would not accept it (kerana all the already wealthy) and Umar had indeed made the people rich "

7) 'Atha' has said: "Umar Abdul Aziz collect jurists' every night. They remember the commemoration of one another about the death and qiamat days, then they are both crying out of fear of Allah, as if there jenayah ( A dead body) between them. "


And Allaah knows best ...

Refferences:

http://cafe.degromiest.nl
http://permai1.tripod.com
http://kotasantri.com
http://www.kisah.web.id

Did Abdul Malik Bin Marwan Build The Dome Of Rock To Shift The Hajj From Makkah To Jerussalem ??

The Jewish Orientalist Ignaz Goldziher claimed that the Umayyad Caliph ‘Abd al-Malik ibn Marwan had built the Dome of the Rock to prevent the people of Syria and Iraq from the Hajj (pilgrimage) to Makkah and in order to religiously justify this act, his friend Al-Zuhri fabricated the hadith of “Do not set out on a journey…” Goldziher’s charge was that:
When the Umayyad Caliph Abd al-Malik wished the stop the pilgrimages to Makkah because he was worried lest his rival Abdullah b. Zubayr should force the Syrians journeying to the holy places in Hajj to pay him homage, he had to recourse to the expedient of the doctrine of the vicarious hajj to the Qubbat al-Sakhra in Jerusalem. He decreed that the obligatory circumambulation (tawaf) could take place at the sacred place in Jerusalem with the same validity as that around the Kacba ordained in Islamic Law. The pious theologian al-Zuhri has given the task of justifying this politically motivated reform of religious life by making up and spreading a saying traced back to the Prophet, according to which there are three mosques to which people may make pilgrimages: those in Makkah, Medina and Jerusalem.

It does not need to be mentioned that this is indeed one of the wonders of lying, distortion and manipulation of historical facts. Naturally, the Christian missionaries get very excited when they see polemical material like Goldziher’s, and hence dutifully parrot it without checking for clarification. Hence, it is left to the Muslims to fill in the void of scholastic integrity left by the missionaries. We would like to examine the weaknesses of the hypothesis that the Umayyad Caliph Abd al-Malik, by erecting the Dome of the Rock in Jerusalem, intended to divert the Hajj from Makkah to Jerusalem.

The Weakness of the Hypothesis

The following are the list of our observations regarding the weakness of this hypothesis that the Caliph Abd al-Malik built the Dome of the Rock to divert the Hajj from Makkah to Jerusalem:

First: Trustworthy historians did not disagree concerning the fact that the one who built the Dome of the Rock was al-Walid ibn cAbd al-Malik and this was stated by At-Tabari, Ibn-ul-Athir, Ibn Khaldun, Ibn Kathir and others. They never mentioned a single report relating its building to Abd al-Malik. Undoubtedly, its building ? as Goldziher claimed – to be the new Ka`abah would be one of the greatest and most significant events in the history of Islam and Muslims, and it is impossible for such event to pass without documentation, especially since those historians used to document far less significant events like the dates of scholars’ demise, names of official judges, etc. If aliph Abd al-Malik built it, they would mention it, but they mentioned its building in the biography of Al-Walid, and they were trustworthy historians and well-versed in documenting history. Yes, it was indeed mentioned in the book of “Al-Hayawan” by Al-Dumairy on authority of Ibn Khalakan that Abd al-Malikk built the Dome, the text reads as;

Abdul-Malik built it and people used to stand at it on the Day of `Arafat

but this is a weak report and contradicts what is agreed upon by masters of history. Moreover, the text does not imply that he built it to divert pilgrimage from Makkah; but people used to stand at it by themselves. This was a common practice in many Islamic cities which scholars repetitively discouraged. There is a big difference between pilgrimage to it and standing in it by simulating the standing of pilgrims at `Arafat, so that those who could not perform pilgrimage may share the pilgrims in heavenly rewards. This practice was not confined to the Dome of the Rock; people of every Islamic city used to gather in the middle of the city and stand as the pilgrims do at `Arafat. Furthermore, it is doubtful that the ambulatories of the Dome of the Rock would have allowed the complex rituals of tawaf and it would be far more simpler to merely to reproduce the Ka`abah instead of designing the elaborate Dome.

Second: The exact text of the hadith does not include the word “pilgrimage” (Ar. al-Hajj) at all. It actually reads as:

Do not set out on a journey except to three Mosques: Al-Masjid Al-Haram, the Mosque of God?s Apostle and the Mosque of Al-Aqsa (Jerusalem).

It does not invite people to perform “the pilgrimage” to Jerusalem, but Goldziher transmitted the hadith as “three Mosques to which people may make pilgrimage”. This is indeed scientific “honesty” and research exhibited by the Orientalist!

Even if we supposed that Al-Zuhri fabricated this hadith to please Abd al-Malik, then why did he not explicitly invite people to perform the pilgrimage in Jerusalem? This hadith does none but indicate the virtues of Jerusalem, praying and visiting it not limited with a certain time which is already stated by the Qur’an.4 So, how the purpose of Abd al-Malik (of diverting pilgrimage from Makkah to Jerusalem) could be achieved by the aid of this hadith?

Third: The incident as claimed by Goldziher is totally irrational, because establishing a building to make people perform pilgrimage to is an overt act of disbelief and a political suicide for the Caliph. So, how could ‘Abd al-Malik, who used to be called the “Pigeon of the Mosque” for his excessive praying, make such an act?

In addition, his enemies accused him of many awful things, but they neither accused him of disbelief nor slandered him for building the Dome. If this matter were established, they would put it first in the list of accusations.

Fourth: Al-Zuhri was born in either 51 or 58 A.H., while Abdullah Ibn al-Zubayr was killed in 73 A.H. So, Al-Zuhri then would be 22 or 15 years old. Is it possible for him at that age to be so reputable among Muslim nation that they accept from him a fabricated hadith inviting them to pilgrimage in Jerusalem instead of Makkah?

Fifth: Historical reports are clear concerning the fact that Al-Zuhri neither knew nor met ‘Abd al-Malik during Ibn al-Zubayr’s lifetime. Al-Zahabi mentioned that Al-Zuhri visited caliph Abd al-Malik for the first time in about 80 A.H.5 and he was so young that ‘Abd al-Malik tested him and advised him to seek knowledge in Madinah. So how could anyone claim that Al-Zuhri fulfilled the desire of his friend ‘Abd al-Malik and fabricated a hadith to divert the pilgrimage from Makkah to Jerusalem during the era of Ibn al-Zubayr?

Sixth: The hadith of ?Do not set out on a journey…??? was narrated by all references of Sunnah, and it is reported through isnad (chains of transmitters) other than Al-Zuhri?s. Imam al-Bukhari reported it on authority of Abu Sa’eed Al-Khidri without Al-Zuhri?s chain. Imam Muslim reported it from three different chains of transmitters, only one of them was through Al-Zuhri. So, Al-Zuhri was not the only one who transmitted this hadith as Goldziher claimed, but there were others who transmitted the hadith as well, as shown above.
When Sheikh-ul-Islam Ibn Taimiyyah was asked about the ruling of visiting and praying in Jerusalem, he answered that;
It is established in both Sahihs that the Prophet (peace be upon him) said, ‘Do not set out on a journey except to three Mosques: Al-Masjid Al-Haram, the Mosque of Gods Apostle and the Mosque of Al-Aqsa (Jerusalem)’. It is stated in both Sahihs on authority of Abu Sa'eed, Abu Hurairah and others. It is an acceptable hadith whom scholars agreed upon its authenticity, acceptance and belief.

Seventh: Al-Zuhri narrated this hadith on authority of his Sheikh Sa'eed Ibn-ul-Musaiyyb, and it is well-known that Ibn-ul-Musaiyyb would never stay silent if Al-Zuhri fabricated this hadith on his authority to please the Umayyads who hurt and persecuted him. Sa'eed Ibn-ul-Musayyib died in 93 A.H., i.e., 20 years after death of Ibn al-Zubayr, so how would he keep silent all this period especially we knew he never feared power or pressure?

Conclusion:

The weak assumption of Goldziher collapses before sound historical facts; that the Umayyad Caliph Abd al-Malik did not build Dome of the Rock, the pilgrimage was never shifted to Jerusalem, the hadith related by Al-Zuhri (and others) is authentic and there was no chance for Al-Zuhri to meet Abdul-Malik during Ibn al-Zubayr’s lifetime, let alone fabricating hadith for him.

Position of Al-Zuhri as a Scholar
Ibn Sa’ad, the author of Al-Tabaqat, said, “Al-Zuhri is trustworthy, well-versed in science, Hadith and narration and a collective theologian.”
Imam Ahmad said, “Al-Zuhri is the best man in Hadith and of the best chain of reporters.”
Ibn Abi Hatim said, “Abu Zar?ah was asked, ‘Which chains of reporters are most authentic?’ he answered, ‘Four! The first is that of Al-Zuhri on authority of Salem on authority of his father’”.
Ibn Habban said in his book Ath-Theqat (i.e., The Trustworthy), “Muhammad Ibn Muslim Ibn Shehab Al-Zuhri Al-Qurashi: his nickname is Abu Bakr, he witnessed ten of the Companions and was the best memorizer (of Hadith) in his time and the best narrator of traditions. He was a pious theologian. People used to report on his authority.”
Saleh Ibn Ahmad said, “My father told me,’Al-Zuhri is Madani (i.e., from Madinah), Tab?i (i.e., a disciple of Prophet?s Companions) and trustworthy.”
Az-Zahabi in Tathkerat-ul-Huffaz (i.e., The Reminder of Memorizers) said, “He is the master of memorizers (of Hadith), the Imam, the Rock.”
Ibn Hajar in Tahzib-ul-Tahzib (i.e., Refining of the Refined) said, “He is Abu Bakr, the jurist, the memorizer (of Hadith), the Madani (i.e., from Madinah), one of Imams and masters and the scholar of Hijaz and Sham.”
Ibn Hajar also said in “At-Taqrib” (i.e., The Approximation), “He is the theologian and the memorizer (of Hadith). It is agreed upon his magnificence and excellence.”
Reporters of hadith scholars and critics agreed upon his authenticity and honesty. Many people narrated on his authority e.g., Malek, Abu Hanifah, `Ataa Ibn Abi Rabah, `Umar Ibn Abdul-`Aziz, Ibn `Aiyynah, Al-Laith Ibn Sa’ad, Al-Awza?i, Ibn Guraig, etc. Both Sahihs of Al-Bukhari and Muslim, the four Sunans, Muwatta of Malik, Musnads of Asy-Syafi'i and Ahmad and others included hadiths on his authority.

This is the position of Al-Zuhri as a scholar and this is the attitude of Muslim scholars toward him; none accused him of something that did not happen or doubted his honesty and truthfulness. But the Jewish Orientalist Goldziher was ready to accuse him of fabricating hadith and telling lies just to please the Umayyad Caliph!

The Relationship between Al-Zuhri and The Umayyads

Goldziher has claimed that the relationship between Al-Zuhri and the Umayyad Caliphs gave them the change to use him in fabricating hadiths that serve their desires. We do not see how this relationship could be a sign of using him. We used to see scientists and scholars close to Kings and Caliphs without this affecting their honesty and truthfulness especially a magnificent theologian like Al-Zuhri, there is none that might affect his honesty and piety. On the contrary, we find this relationship was a means to guide the Caliphs whenever they went wrong. For example, it is mentioned in “Al-’Uqd-ul-Farid”:
Al-Zuhri once visited Al-Walid Ibn Abdul-Malik, so the latter said, “What about this hadith whom people of Syria narrate?”. “Which hadith, O’ Commander of Believers?” Al-Zuhri said. “They narrate that if God gives a servant kingship over his people, He documents for him the good deeds and not the bad deeds!” Al-Walid said “False, O Commander of Believers! A Prophet Caliph or a Caliph not Prophet is more honourable in the sight of God?” Al-Zuhri said “A Prophet Caliph”. Al-Walid said “Well, God (glory be to Him) said to His Prophet David, ‘O David! We did indeed make thee a Caliph on earth: so judge thou between men in truth (and justice): nor follow thou the lusts (of thy heart), for they will mislead thee from the Path of God: for those who wander astray from the Path of God, is a Penalty Grievous, for that they forget the Day of Account.’ (Holy Qur’an 38:26). This is a threat ? O Commander of Believers – to a Prophet Caliph, what about a Caliph not Prophet?” Al-Zuhri said. “People do misguide us away from Faith.” Al-Walid said.6
Look how the relationship between a man like Al-Zuhri and a Caliph like Al-Walid is beneficial to the nation! Is this the position of a man who submits to desires of rulers and Caliphs? On the contrary, he defends the Faith, protects the Sunnah from falsehood of forgers and prevents the Caliph from being misguided by false narratives.

Then look what Ibn `Asaker narrated in his book Tarikh Demashq (i.e., The History of Damascus) on authority of Imam Ash-Shafi’i:
The Caliph Hesham Ibn Abdul-Malik asked Ibn Shehab Al-Zuhri about the exegesis of “…and to him who took on himself the lead among them, will be a Penalty grievous.” (Holy Qur’an 24:11). “Who took on himself the lead among them?” Hesham asked. “He is Abdullah Ibn Saloul.” Al-Zuhri answered. “Liar! Nay, he is Ali Ibn Abi Taleb.” Hesham said, “I’m a liar? No father is yours! I swear by God if a caller from the sky told me that God made lying lawful, I would never lie. Such-and-such persons reported that the one who took on himself the lead among them is Abdullah Ibn Saloul.” Al-Zuhri said while filled with fury.

This is what Ash-Shafi’i documented more than eight centuries ago before Goldziher came to existence and accused Al-Zuhri of forgery due to his relationship with Caliphs. Is not this story enough proof that his relationship with Caliphs was far from affecting his honesty and piety? A man saying to the Caliph “No father is yours!”, which is a very derogatory expression, is certainly not from a man that may fear the power of the Caliphs or submit to their whims and desires to utter falsehood against the Holy Prophet.

If Al-Zuhri were really a forger of Hadith, then why did not his contemporaries denounce or criticize him? Why did not Sheikh Sa’eed Ibn-ul-Musayyib — who had never feared the power of the Umayyads — denounce him? On the contrary, all his contemporaries authenticated him. Was that out of fear? If so, then why did not scholars during the era of ‘Abbasids criticize him especially since it was known that he was close to the Umayyads?

Aren’t the silence of his teachers, especially Saeed Ibn-ul-Musayyib, towards him, reporting on his authority by all scholars of the time, then his authentication by scholars of the Abbasid era — despite his relationship with the Umayyads — evident proofs that his reputation is above suspicion?

And only God knows best.

Refferences:

1.Adapted from Prof. Mustafa As-Seba’i, As-Sunnah wa Makanatuha fe At-Tashri’
Al-Islami (The Sunnah and its Position in Islamic Jurisprudence), Dar Al-Salam
Printing Publication & Distribution, Cairo. Ignaz Goldziher, Muslim Studies Vol.
2, pp. 44-45
2.This argument regarding tawaf was put forward in Karen Armstrong, Jerusalem: One
City, Three Faiths (Ballantine Books, 1997), pp. 240-241
3.Refer to Qur’an, 17:1
4.Ibn ‘Asaker reported that it was in 82 A.H.
5.Ibn Abd-Rabbuh, Al-’Uqd-ul-Farid Vol. 1, p. 60
6.http://www.bismikaallahuma.org

The Fifth Caliph Of Dinasty Umayyah

Abdul Malik Bin Marwan

Abdul Malik Bin Marwan (646-705), Fifth caliph of the Arab Umayyad dynasty centred in Damascus. He recognized and strengthened governmental adminstartion and, throughout the empire, adopted Arabic as the language of adminstartion. 'Abd al-Malik spent the first half of his life with his father, Marwan ibn al-Hakam, fourth Umayyad caliph, in Medina, where he received religious instruction and developed friendly relations with the pious circles of that city that were to stand him in good stead in his later life. At the age of 16, he was entrusted by his kinsman, the caliph Mu'awiyah, with administrative responsibilities. He remained at Medina until 683, when he and his father were driven out of the city by Medinese rebels in revolt against the central government in Damascus. He then met the Syrian Umayyad army that was marching on Medina and gave its commander advice about the best means of attacking the city, advice that was followed and proved successful. When the caliph Yazid died in November 683, Marwan was proclaimed caliph in 684 and was able to effect a partial rally of Umayyad rule but at the cost of a bitter feud that arose between northern and southern Arab tribes. When Marwan died in 685 and 'Abd al-Malik succeeded to the caliphate, the forces opposing the Umayyads were still formidable.

There were, first, the northern Arab tribes who, under their leader Zufar, were holding out in northern Syria and Iraq. They were finally pacified only in 691. The second focus of resistance was in Iraq, where three main groups, opposed to each other but united in their resistance to the Umayyads, held sway: the Kharijites, the Shi'ah, and the forces of the anticaliph 'Abdallah ibn az-Zubayr, who was proclaimed caliph in Mecca in 685 and had received at least nominal allegiance from many provinces. The initial attempts by the former Umayyad governor of Iraq, 'Ubayd Allah ibn Ziyad, to regain the province failed, and he was killed by the Shi'ah in 686. For three years 'Abd al-Malik made no further attempt to interfere in Iraq but bided his time as the various groups in Iraq exhausted themselves in internecine warfare. Mus'ab, the brother of the anticaliph Ibn az-Zubayr, defeated the Shi'ah in 687 but then had to deal with the Kharijites, committing a large part of his forces.

'Abd al-Malik first took the field against Mus'ab in 689 but had to turn back to quell a rebellion in Damascus. In the following year, the campaign again proved fruitless. Only after the defeat of the northern Arab tribes in 691 was 'Abd al-Malik finally able to face Mus'ab. The decisive battle took place at Dayr al-Ja Thaliq. The forces of Mus'ab were weakened by their wars against the Kharijites, and 'Abd al-Malik bribed many of them to desert Mus'ab, who was then killed in battle. The whole of Iraq now fell into his hands, and the only remaining centre of opposition was the now aging anticaliph, Ibn az-Zubayr. 'Abd al-Malik publicly chided him for his temerity and then sent his famous governor al-Hajjaj to Arabia. Al-Hajjaj besieged Ibn az-Zubayr in Mecca and killed him in September 692. The Muslim community was finally unified.

At first, the reestablishment of Umayyad rule was more apparent than real. The Kharijites were still either restless or in open revolt. The Kharijites in Persia were especially dangerous. It was only after 'Abd al-Malik had appointed al-Hajjaj to govern Basra that campaigns against them began to prove successful (the Persian Kharijites were finally wiped out in 697). But north of Kufah, another Kharijite trouble centre developed. In 695 these Kharijites captured Mosul and occupied large areas of central Iraq. Al-Hajjaj, leading his Syrian troops, defeated them too in 697. The Kharijite movement, however, remained strong, especially among the Bakr tribes between Mosul and Kufah.

Under 'Abd al-Malik, the conquest of North Africa was resumed in 688 or 689. There, the Arabs were opposed by both the native Berbers and the Byzantines. The governor appointed by 'Abd al-Malik succeeded in winning the Berbers over to his side and then captured Carthage, seat of the Byzantine province, in 697. Other coastal cities fell, and the work of pacification and Islamization continued apace. 'Abd al-Malik also resumed campaigns against the Byzantines in Anatolia in 692, but no permanent conquest ensued. These campaigns were partly designed to keep the Syrian troops fit.

Refference:
www.damascus-online.com

Biografi Of Muawiyyah Bin Abu Sufyan

A Note about the personality of Muawiyyah bin Abu Sufyan

Mua'wiyyah bin Abu Sufyan bin Harb bin Umayyah Bin Abdu Syams, son of Abdu Manaf ibn Qusai. His nickname Abu Abdur Rahman al-Umawi. He and his father converted to Islam during the opening of the city of Makkah (Mecca Fathu), joined Emitter Hunayn war, including those converts who pulled her to convert to Islam, and Islamic better, and also became one of the authors of revelation.

He narrated the hadith of the Prophet as much as one hundred and sixty-three hadith. Some friends and Tabi'in who narrated hadith from him, among others: Abdullah ibn Abbas, Abdulah ibn Umar, Abdullah bin Zubair, Abu Darda ', Jarir al-Bajali, Nu'man ibn Basyir and others. Meanwhile, among the Successors, among others: Sa'id ibn al-Musayyib, Hamid bin Abdur Rahman and others.

He was one who has the ingenuity and patience. Many hadith stating his personal virtue, but from these hadiths that very few will be accepted.

Imam at-Tirmidhi narrated (he says that the hadith is hasan) from Abdur Rahman bin Abi Umairah (a friend of Allah) from the Prophet that he said to the conditions was, "O Allah, make him the person who gave the instructions and receive guidance."

Imam Ahmad in his Musnad narrated from al-Mirbadh bin Sariyyah he said: I heard the Messenger of Allah said, "O Allah Mu'awiyah teach the Koran and the reckoning will also protect him from adzab."

Ibn Abi 'Abd al Muttalib in his Mushannaf and Imam ath-Thabarani in his book al-Kabir narrated from Abdul Malik ibn Umair who said: Mu'awiyyah said: Since the Prophet said to me. "O Mu'awiyah, if you became king, and do good!" I always wanted the caliphate.
Mua'wiyyah is a man who was tall and handsome white-skinned and charismatic. Once Umar saw him and said, "He is the emperor of the Arabs."

It was narrated from 'Ali ibn Abu Talib, he said, "Do not you hate the government of Mu'awiyah. Because if you lose him, you will undoubtedly see a few heads away from his neck. "

Al-Maqbari said: You guys really impressed the emperor of Persia and Rome, but you do not care about Mu'awiyah! . Even Ibn Abid Dunya and Abu Bakr ibn 'Uthman authored a special book about patience.

Ibn 'Aun said, "There's a man said to the conditions was: For God's sake you should enforce the law with straight O Mu'awiyah. If not, then we were going to straighten you! "
Mu'awiyah said, "With what are you going to straighten us?"
He replied, "With a wooden bat!"
Muawiyyah replied, "Then we will apply the straight."

Qubaishah bin Jabir said: I accompanied the conditions was for some time, it turns out he is a man of great patience. I met no one is as patient as he was, no one can pretend to be more ignorant of it, as no one is more cautious than himself.

When Abu Bakr sent troops into Syria, he and his brother Yazid ibn Abu Sufyan left there. Yazid died when she was assigned to replace his brother in Syria to be governor. Umar established cemented what Abu Bakr and Uthman determine what set by Umar. Uthman made the Sham entirely under his control. He was governor of Syria for twenty years and became caliph also for twenty years.

Ka'ab al-Ahbar said: No one who was to rule as to power of Mu'awiyah.

Adz-Dzahabi said: Ka'ab died before Mu'awiyah became caliph, it is true what they say Ka'ab. Because conditions was to be caliph for twenty years, there is no insurgency and no match in power. Unlike the caliphs who came after. They are many who argue, there are even some areas that states break away.
Conditions was a rebellion to Ali as has been alluded to in advance, and he declared himself caliph. Then he was also a rebellion to al-Hasan. Al-Hasan eventually resigned. Then Mu'awiyah became caliph in Early or Jumada al-Ula , the year 41 AH This year, known as' Aam Jama (Year Unity), because in this year Muslims united in determining a single caliphate. In the same year Marwan bin Hakam conditions was raised as the governor of Medina.

In the year 43 AH, the city Rukhkhaj and several other cities in Sajistan conquered. Waddan in Barqah and Kur in Sudan also conquered. In that year also the child's father Ziyad conditions was set. This-according-Tsa'labi-ATS is the first decision that considered changing the law that established the Prophet.
In the year 45 AH, Qaiqan opened.

In the year 50 AH, Qauhustan opened by the war. In the year 50 AH, membaiat conditions was called for his son Yazid as caliph after the crown prince and when he died.

Mu'awiyah died in the year 60 AH Rajab He was buried in the Bab al-Jabiyyah and Chapter ash-Shaghir. Mentioned that the age of seventy-seven years. He has some hair and some pieces of the Messenger of nails. He bequeathed to the two objects were in placed in the mouth and both eyes at the time of his death. He said, "Do that, and let me see God the Most Gracious, Most Merciful!".

Refference:
www.kisahislam.com

Dinasty Abassiyah

Background The establishment of the Abbasids
(750-847 F - 132-232 H)
By : Achmad Imam Safii, S.Sos.I

Beginning of the Bani Abbas dynasty rule was marked by dissent by Umayyad Dynasty in Andalusia (Spain). On the one hand, Abd al-Rahman al- amir (head office area at the time), while the other side, he was not subject to the caliph in Baghdad. Insubordination Abd al-Rahman al-Bani Abbas inner life of dissent similar to that done by Muawiyah against Ali Ibn Abi Talib. In terms of duration, the power of Dynasties Bani Abbas, including the old, which is about five centuries.

Abu al-Abbas al-Safah (750-754 AD) was the founder of the dynasty of the Bani Abbas. But because his power is very short, Abu Ja'far al-Mansoor (754-775 AD) who contributed much in establishing dynastic rule of the Bani Abbas. In the year 762 AD, Abu Jafar al-Mansur moved the capital from Damascus to Hasyimiyah, then moved back to Baghdad near Ctesiphon, the former capital of Persia. Therefore, the administrative capital dynasty Bani Abbas was in the midst of the nation of Persia.
Abu Jafar al-Mansur as the founder of Muawiyah after Abu Abbas al-Saffah, described as strong and assertive, in his hand Abbasid have a strong influence. During the reign of Baghdad is very well respected by the power of Byzantium.

The power of the Bani Abbas dynasty or the Abbasid Caliphate, Umayyad dynasty continued power. Named for the founder of the Abbasid Caliphate and the ruler of this dynasty was a descendant of Al-Abbas, uncle of the Prophet Muhammad. His reign lasted a long time span, from the year 132 AH (750 AD) till 656 AH (1258 AD).
During this dynasty to power, the pattern of governance that is applied varies in accordance with changes in political, social and cultural. Based on the patterns of government and political patterns that historians typically divide the reign of Bani Abbas into five periods:

1. First Period (132 H/750 AD - 232 H/847 AD), called the first period of Persian
influence.

2. Second Period (232 H/847 AD - 334 H/945 AD), is called the first period of
Turkish influence.

3. Third Period (334 H/945 AD - 447 H/1055 M), Buwaih dynastic reign in the
government of the Abbasid caliph. This period is also called the second period of
Persian influence.

4. Fourth Period (447 H/1055 M - 590 H/1194 M), since the reign of the dynasty Bani
Abbasid caliphs in the government, usually referred to also by the influence of
both Turkey.

5. Fifth Period (590 H/1194 M - 656 H/1258 M), the caliph is free from the influence
of another dynasty, but his power is only effective around the city of Baghdad.

The Progress Of dynasty Bani Abbas

Each dynasty or regime experienced phases known as the phase of establishment, development and advancement phase, a phase of decline and destruction. But the duration of each phase is different because it depends on the ability of the relevant administrative apparatuses.
At term, each having various advances from several fields, including politics, economics, social sphere. In each area has its own advantages and disadvantages.

1. Politics

However, in this period many challenges and political movements that interfere with the stability, both from the Bani Abbas itself or from outside. These movements such as the remnants of the Umayyad dynasty and among the internal Bani Abbas, al-Khawarij revolution in north Africa, heretic movements in the Persian, Shiite movements and conflicts among nations and the stream of religious thought, everything can be extinguished.

2. Economic Development

At the time of al-Mahdi, the economy began increasing with an increase in the agricultural sector, through irrigation and the increase in mining output, such as silver, gold, copper, and iron. With the exception of the transit trade between east and west also carries a lot of wealth. Bahsrah became an important port.

3. Social Area

Daulah popularity peaked in the age of the Abbasid caliph Harun al-Rashid (786-809 AD) and his son Al-Ma'mun (813-833 AD). advantage of the wealth that many of Harun al-Rashid for social purposes. Hospitals, educational institutions, physicians, and pharmaceutical establishment. At the time there were already at least 800 people doctor. Besides the baths, the baths were also constructed. The highest level of prosperity achieved in the time of this Caliph, social welfare, health, education, science and culture and literature are in the golden era.

Sons Umayyad government is a government which has immense authority, which covers an area very broad, ranging from country and ends in the country sind and Spain. He was so strong so that if someone saw it, would shake the opinion that the business is not something easy for anyone. But the road taken by the government of the Umayyad dynasty, although he was met by a large number of men who submit to his authority, not the least gain appreciation and sympathy in their hearts. That is why has not reached over a century of their power, the Bani Abbas managed to overthrow the throne and throw it very easily. And when the throne fell, so did the king, no one who shed tears they wept.

The cause of the success of the advocates of the establishment of the Khilafah Bani Abbas is that they managed to bring the Muslims in general, that the family of Bani Abbas is the closest to the Prophet Muhammad saw, and behold, they will practice the Qur'an and the Sunnah of God's messengers and enforce shari'ah .

If the basics of good fortune Abbasid rule laid and built by Abu al Abbas and Abu Jafar al-Mansur, the golden peak of the dynasty is in the seventh caliph after, namely al-Mahdi (775-785 CE), al-Hadi ( 775-786 AD), Harun Al-Rashid (786-809 AD), al-Ma'mun (813-833 AD), Mu'tasim al-(833-842 AD), al-Wasiq (842-847 AD) , and al-Mutawakkil (847-861 AD).

Caliph Harun al-Rashid is known as the caliph who loves art and science. He spent a lot of time for discussion with scientists and have a high appreciation of the arts.
Al-Rashid to develop an academy founded by Anushirvan Gundishapur in the year 555 AD during his reign these agencies serve as the center for the development and translation of medical science, medicine and philosophy.

From picture above shows that, dynasty Bani Abbas in the first period further emphasize the development of Islamic civilization and culture rather than area expansion. this is where the main differences between Abbas and the Bani Umayyad dynasty.

Dynasty of Bani Abbas destruction

The end of the power of the Seljuk dynasty of caliphs of Baghdad or Abbsiyah is the beginning of the fifth period. In this period, the Abbasid caliph no longer under the authority of a particular dynasty, although a lot of the Islamic dynasty established. There is such a large dynasty, but most are small dynasty. The Abbasid caliphate, has been an independent and powerful back, but only in the Baghdad vicinity. Narrow territories Caliph shows his political weakness. At this time the Mongol and Tatar forces attacked Baghdad. Can be taken, and destroyed Baghdad without resistance. The destruction of Baghdad in the attack the Mongol army was beginning a new chapter in the history of Islam, called the middle period.

As in the periodicity of the Abbasid caliph, a period of decline began in the second period, however the factors that cause decline are not dating all of a sudden, the seeds already seen in the first period, only the caliph at the time of this period is very strong, these seeds not had time to develop. In the history of the power of the Bani Abbas can be seen that if the powerful caliph, ministers tend to act as civil servants, but if the caliph weak, they will set the wheels of government power.
In addition to the weakness of the caliph, many factors that cause the Abbasid caliphs became retreat, each of these factors are interrelated with each other.
Some of them are as follows:

1. International competition

Abbasid caliphate was established by the Bani Abbas, who allied with the Persians. Fellowship of the equation was motivated by the fate of the two parties is at the time of the Umayyad dynasty in power. Both are oppressed. After standing Abbasid Caliphate, the dynasty of the Bani Abbas still maintaining that communion. According Stryzewska, there are two causes dynasty Bani Abbas chose the Persians rather than Arabs. First, it is difficult for Arabs to forget the Umayyad dynasty. At that time they are first class citizens. Second, the Arabs themselves have split with the existence of tribal asabiyya. Thus, the Abbasid Caliphate was not enforced on the `traditional asabiyya.

Nevertheless, the Persians did not feel satisfied. They want a dynasty with the king and officials from Persian as well. Meanwhile, the Arabs thought that the blood flow in the body they are blood (race) and they despise a special non-Arab nation in the Islamic world.

In addition, the Abbasid empire in the first period is very broad, encompassing many different peoples, such as Morocco, Egypt, Syria, Iraq, Persia, Turkey and India. They united with the Semitic. Except for Islam, at that time there was no awareness of the knitting elements which very stong. Consequently, in addition arab fanaticism, fanaticism appears also other nations that gave birth to the movement `Thank ubiyah.

The tendency of each nation to dominate the power already being felt since the early Abbasid caliphs established. However, because of the caliphs were strong people who can maintain the balance of power, political stability can be maintained. After Al-Mutawakkil, a khlaifah weak, ascended the throne, the dominance of Turkish troops could not be stopped. Since then the power of the Bani Abbas has actually expired. Power in the hands of the Turks. This position was later captured by Bani Buwaih, the Persians in the third period and subsequently transferred to the Seljuq dynasty in the fourth period.

2. Economic downturn

Abbasid Caliph also suffered setbacks in the economic field in conjunction with a setback in the political field. At first period, the Bani Abbas government is a government that is rich. Incoming funds greater than the exit, so that Baitul Mall filled with treasure. Added huge funds obtained from al-Kharaj, a kind of crop tax.
After the empire's entering a period of decline, declining state revenues while expenditures increased larger. State revenue is declining due to the increasing narrowness of the territory, the number of riots that disrupt the economy, commuted tax and many small dynasties which became independent and no longer pay tribute. While spending is partly inflated by the life of the caliphs and officials more luxurious, more diverse types of spending, and officials of corruption.

3. Religious Conflict

Religious fanaticism is closely related to the issue of nationality. Since the ideals of the Persians is not fully achieved, pushing some of their disappointment Manuisme propagating teachings, Zoroasterisme and Mazdakisme. This movement is known as Zindiq movement that caused by the caliphs and those who believe must be eradicated, causing conflicts between the two, start a polemic about teaching to the armed conflict continues to spill the blood of both parties.

At the time this movement began cornered, his supporters took refuge behind a lot of Shiite teachings, so many movements that are considered Shiite ghulat (extreme) and are considered deviant by the Shiite followers of his own. Shiite flow is known as an Islamic political currents in dealing with the ideology Ahlussunnah wal Jama `ah.
A backdrop of religious conflict is not limited to conflicts between Muslims and the heretic or ahlussunnah with Shiite, but also antaraliran in Islam. Mu `tazilah which tend rational being accused of heresy by the group creator salaf.
With regard to religious conflict, Syed Ameer Ali said:
"Religion Mohammad. Religion as Isa., terkeping to bits by disunity and dissension from within. Differences of opinion on abstract questions that there can be no certainty of a life that has the end, always lead to greater bitterness and hostility are more fierce than the differences on matters which are still in the environment of human knowledge ... about human free will ... complex has been causing chaos in the Islamic ... opinion that the chief religion of the people and it is impossible to do wrong becomes impossible to make mistakes ... because the perish of precious souls. "

4. External threat

What mentioned above are internal factors. In addition, there are also external factors that caused the Abbasid caliphate weakened and eventually destroyed. First, the crusade that lasted a few waves or periods, and claimed many victims. Second, the Mongol army to attack the Islamic empire. As already mentioned, the European Christians are called to join the war after Pope Urban II (1088-1099 AD) issued the fatwa. Crusading spirit of resistance was also burned Christians residing in the territory of Islam. However, among the Eastern Christian communities, only the Armenian and Maronite Lebanese who are interested in the Crusades and involve themselves in the crusader .

Effect of the Cross were also seen in the invasion of Mongol armies. Mentioned that Hulagu Khan, the Mongol army commander, hate Islam because he is heavily influenced by those Buddhists and Nestorian Christians. Christian churches were those associated with the anti-Islamic Mongols and amplified in the pockets of the ahl al-books. Mongol army, after the crush to Islamic centers, go fix Jerusalem.
Various factors that have supported the establishment of the Abbasid empire, the empire elites and its cultural forms, as well as support the destruction and transformation of these empires. Abbasid decline has lasted even when going consolidation. When this regime is strengthening its military and other government agencies, and are pushing an economic and cultural progress, several events occurred that ultimately anguish fate of the Abbasid empire.

Since the early reign of Harun al-Rashid (786-809), the problem of succession to become very critical. Aaron has bequeathed the throne to the son-in-law of the Caliphate, al-Amin, and the younger son named al-Ma'mun, a governor of Khorasan and the person entitled to the throne of the empire's office stopped up his brother. After Aaron's death, al-Amin tried to betray the rights of his sister and appoint his son as his successor later. As a result of civil war burst. Al-amin military supported by the Abbasids in Baghdad, while al-Ma'mun had to struggle to liberate Khurasan in order to get support from Khurasan army. Al-Ma'mun managed to beat his elder brother, al-Amin, and claimed the Caliphate at 813 years. But the bitter battle is not only weaken the military strength but also weaken the Abbasid iraq citizens and a number of other provinces.

Al-Ma'mun tried to deal with his enemies and some residents who do not want peace with a dual policy. One side of the policy aims to maintain the legitimacy of an oversight by mastering all religious affairs. This policy, as we have seen, to no avail and failed. This policy is precisely to eliminate public support for the khalifah.Al-Ma'mun also took a political policy, to control the absolute Caliphate, al-Ma'mun to hang the support of a commander of Khorasan, named Thahir, which provided benefits as the governor of Khorasan (820-822) and became the military generals throughout the Abbasid empire and the promise that accompanied these positions can be passed on to the offspring, in addition to bringing the benefits of a temporary concession for a governorship that can be inherited his goal to unify the Abbasid a large province became a centralized system of political governance hands of central government. Attempts to unify the elite under the direction of the Caliph would not exist and instead empire ruled by a caliph with the power of the governor's alliance besar.14


REFERENCES

1. http//www.amgy.wordpress.com

2. Abul's a 'la al-Mawdudi, the Khilafah and the Kingdom: A Critical Evaluation of
the History of Islamic Governance, (Bandung, Mizan, 1998)

3. Badri Yatim, Dr., MA., History of Islamic Civilization: Islamic Dirasah II,
(Jakarta: PT. Grafindo Persada, 2006)

4. Harun Nasution, Islam and the idea of Rational Thought (Bandung, Mizan,1995)

5. Ira M Lapidus, Muslim Ummat Social History, (Jakarta: Rajawali Press, 1999)

6. Jaih Mubarok, Dr., M.Ag., History of Islamic Civilization, (Bandung: Pustaka Bani
Quraisyi, Cet. 1, 2004)

7. Koentjaraningrat, Culture, Mentality, and Development, (Gramedia, Jakarta, 1985)

8. M. Natsir, Selecta Capita, W. Publishing NV van Hoeve, without year

9. Philip K. Hitti, History of the Arabs (London: Mac Millan, 1970)

10. W. Montgomery Watt, Islamic Politics in Local History (Jakarta: P3M, 1988)