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


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