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:

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