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
Saturday, August 7, 2010
Friday, August 6, 2010
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
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
Thursday, August 5, 2010
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
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
Wednesday, August 4, 2010
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)
(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)
Tuesday, August 3, 2010
Dinasty Umayyah
By : Achmad Imam Safii, S.Sos.I
INTRODUCTION
When the reign of Islam after al-Khilafat 'ar-Rashideen. Umayyad dynasty continues the tradition of the kingdoms of pre-Islamic Middle East. This attitude invites harsh criticism and opposition, especially from Khawarij and Shiite groups. Business suppress opposition groups continue to run simultaneously with efforts to expand Islamic territory, to North Africa and Spain.
The emergence of the Umayyad dynasty of caliphs
Umayyads is one of the families of the Quraish tribe. Umayyad descent ibn Abd Shams ibn Abd Manaf, a respected leader of the Quraish tribe. Umayyad compete with his uncle, Abdul Manaf Hashim bin (1464), in fight Quraiys honor and leadership society. Umayyad judged to have adequate requirements to become a leader and respected by society. He comes from a rich aristocratic family and had ten sons. In pre-Islamic era, the man who has three advantages that are entitled to the honor and power.
Most of the Umayyad family members opposed the Prophet Muhammad that have submitted to Islam, after the Prophet Muhammad moved from Mecca to Medina and managed to gain adherents in the city, the Umayyads hostility has not ended. They led the Quraysh of Mecca to oppose and fight against the Prophet and his followers. War broke out several times, but they did not succeed to defeat the Prophet SAW.
Umayyad hostilities ended after the Prophet SAW and his followers succeeded in entering the city of Makkah (year 8 H/630 M). Feel unable to resist the Umayyads finally surrendered to the Prophet SAW and willing to convert to Islam. Umayyads considered Islam a rear entrance. Once converted to Islam, they show loyalty and dedication towards the religion. In every war undertaken by Muslims for instance, they appear with the spirit of heroism, as if to compensate for the delay they entered Islam by doing great service to Islam.
Because a good attitude, is among those who are entrusted to occupy important positions. Mu'awiyyah ibn Abu Sufyan (21 SH / 602 M - 60 H / 600 M), for example at the time of Prophet SAW was appointed as the author of revelation and at the time of Caliph Umar ibn Khattab (SH 42 / 581 M - 23 H / 644 M) was elected at 641 years as governor in Syria. In the reign of Uthman ibn Affan (47 SH / 576 M - 35 H / 656 M). The Umayyads also got a lot of advantages, of gifts and positions, power stretching from Syria to the Mediterranean Coast. He used this period to prepare and lay a foundation establishing a dynasty. Expectations were higher open after Uthman ibn Affan in suicide in the year 656 by the rebels who opposed the policy of nepotism and abuse of Baitul Mal property for private and family.
When Ali ibn Abi Talib (603 AD - 40 H / 661 AD), who was appointed by the friend of the Prophet in Medina as the successor Caliph Uthman, ordered to deliver Umayyad position, he refused. On the contrary, he even accuse Ali was involved in the assassination of Uthman, or at least protect the rebels who protect it. Mu'awiyyah stance against Ali in rebellion against the government viewed as legitimate and must be fought until the disobedient again, until finally Ali and his troops set off to fight Mu'awiyyah in Syria. Before the battle was going on, Ali sent a delegation, sent a letter to Mu'wiyyah admit it and are united with him. But the effort failed and there was almost won the battle and Ali, but 'Amr bin As Mu'awiyyah lifted from the Koran with a spear as a symbol of peace.
Both parties agree to elect a Hakam (broker) as a negotiator and a search path for dispute resolution. Parties Mu'awiyyah choose from Amr bin Ash and Ali, Abu Musa al-'Asy'ari (Companions of the Prophet SAW, d. 72/53 H) approved the majority of the population of Iraq. Tahkim ended with disappointment on the part of Ali's. When Abu Musa Ali announces fall from office, Amr bin Ash immediately agreed and set Mu'awiyyah as caliph. Mu'awiyyah Tahkim obviously profitable, and Ali was a split from the army who called Khawarij. And Khawarij believes that tahkim been involved in a big sin to kill mandatory / repent. The plan was not entirely successful, Ibn Muljam (followers Khawarij) 661 only managed to kill Ali when Ali Mosque Kuffah. The Mu'awiyyah and Amr bin Ash was survivors of the plan.
The Caliph Umayyad Dynasty
Entering the powers that be Mu'awiyyah early Umayyad power, democratic government that turned into Monarchiheridatis (hereditary monarchy). Umayyad power was about 90 years old who became caliph in the Umayyad dynasty came from two families, namely family Harb Abi al-As. Caliphs of the Umayyad Dynasty This is Mu'awiyyah ibn Abi Sufyan (661-680 AD). Abd al-Malik ibn Marwan (685-705 AD), al-Walid ibn Abdul Malik (705-715 AD), Umar ibn al-Aziz (717-720 CE) and Hashim ibn Abd al-Malik (724-748 AD) .
Harb Family Governance
Conditions was the first caliph of the Umayyad dynasty Harb who officially became caliph in the year 41 AH Muawiyyah known as the leader of the firm and hard, but full of tolerance and open the chest. Nature thus paved the way for Muawiyyah to strengthen the political position.
In controlling the government, Mu'awiyyah supported by several major helper in the overcoming of the empire, including Amr ibn As (governor of Egypt); Mugirah bin Shucba (Governor Kuffah) Eurafat river town west (Iraq); Abihi ibn Ziyad (the governor of Persia ); Ubaidillah ibn Ziyad (governor of Basra) until his death in 680 Muawiyyah.
Mu'awiyyah brilliant period pertained. He succeeded in creating a domestic security and deliver country and its people to prosperity and wealth to the region include the expansion of North Africa, of Khurasan and Bukhara (Turkestan) after crossing the river Oxus.
Family Governance Abi al-As
In accordance with the testament Marwan, Abdul Malik succeeded him as caliph. Abdul Malik managed to reunite the Umayyad territory according to his father's will which is controlled by Abdullah bin Zubair, who announced himself as the caliph and the Shiites to quell the rebellion and insubordination Kharijites.
Expansion to the east on a large scale followed by Abdul Malik as the successor of Muawiyyah. He succeeded in crossing the river Oxus and can be successfully lowered Balkh, Bukhara, Khawarijzm, Ferhana and Samarkandi. Even to the Indian army and can competently Baukhistan, Sina and Punjab to Malta.
In addition to the expansion of Islam, Abdul Malik, also left many services, such as changing the currency of the Byzantine and Persian are used in areas dominated by Islam in the year 659 was also able to make improvements and government administration imposed Arabic as the official language.
Walid bin Abdul Malik (705-715 AD)
When Abdul Malik bin Marwan died in 86 H / 705 AD Walid bin Abdul Malik, his son succeeded him as caliph. He has the nature of willpower and ability carry out the development. He built a home for people with disabilities, are also building roads, factories, government buildings, and magnificent mosques. Walid showed the triumph of the reign of the Umayyad dynasty. His rule was expanding into Spain in the West and Sina (India) in the East.
Umar ibn Abd Aziz (717-720 CE)
Umar bin Abdul Aziz inaugurated in the year 1999 H / 717 AD He is known for its simplicity, fairness and his wisdom. During his reign, Umar perform various repair and construction of public services, like improvement of agricultural land, digging new wells, an inn for travelers and others.
Against parties who opposed the Umayyad dynasty, as Khawarij and Shiite groups, Umar be soft. They will not be fought, but invited berdikusi and foster mutual understanding he launched the Islamic da'wah and persuatif wise manner until the population is Muslim yet entered into Islam, also protect the inhabitants of Egypt, Syria and Persia, which existed as the Zimmi (non-Muslim citizens residing in territory of Islam) with the liability to pay Jizya / tax.
Hashim ibn Abd al-Malik (724-743 AD)
When the caliphate, Hashim faced many domestic problems that consume their attention. Even in this era came a new power which becomes a serious challenge for the government of the Umayyad dynasty, that power comes from the Bani Hashim faction supported by Mawali. Political turmoil in Iraq, especially Khorasan, pushing it several times to replace the governor in this area. Nevertheless, not too quiet Khurasan from the riots. Arab tribal sentiment North and South is the cause of the collapse of the Umayyad dynasty. Although the actual Hashim ibn Malik is a strong and skilled Caliph. Finally, in 750 AD, the Umayyad daulah ousted Abbas' alliance with the Bani Abu Muslim al-Khurasani pioneered by the descendants of al-Abbas ibn al-Muttalib. And this movement is fully supported by the Bani Hashim and Shiite groups as well as the Mawali.
REFERENCES:
1. Makalah-ibnu.blogspot.com
2. SKI, Junior High School Book.
3. Dr. H. Abd. Chair, Umayyad Dynasty
4. M.A Shoban, History of Islam, Jakarta: PT. King Grafindo Persada, 1993.
5. Drs. H. Sulomo, Cultural History of Islam, CV. Wicaksana, Semarang.
6. Dr. Muhammad Sayyid Al-Wakil, Islamic world faces,Pustaka Al-Kautsar, jakarta,1999
INTRODUCTION
When the reign of Islam after al-Khilafat 'ar-Rashideen. Umayyad dynasty continues the tradition of the kingdoms of pre-Islamic Middle East. This attitude invites harsh criticism and opposition, especially from Khawarij and Shiite groups. Business suppress opposition groups continue to run simultaneously with efforts to expand Islamic territory, to North Africa and Spain.
The emergence of the Umayyad dynasty of caliphs
Umayyads is one of the families of the Quraish tribe. Umayyad descent ibn Abd Shams ibn Abd Manaf, a respected leader of the Quraish tribe. Umayyad compete with his uncle, Abdul Manaf Hashim bin (1464), in fight Quraiys honor and leadership society. Umayyad judged to have adequate requirements to become a leader and respected by society. He comes from a rich aristocratic family and had ten sons. In pre-Islamic era, the man who has three advantages that are entitled to the honor and power.
Most of the Umayyad family members opposed the Prophet Muhammad that have submitted to Islam, after the Prophet Muhammad moved from Mecca to Medina and managed to gain adherents in the city, the Umayyads hostility has not ended. They led the Quraysh of Mecca to oppose and fight against the Prophet and his followers. War broke out several times, but they did not succeed to defeat the Prophet SAW.
Umayyad hostilities ended after the Prophet SAW and his followers succeeded in entering the city of Makkah (year 8 H/630 M). Feel unable to resist the Umayyads finally surrendered to the Prophet SAW and willing to convert to Islam. Umayyads considered Islam a rear entrance. Once converted to Islam, they show loyalty and dedication towards the religion. In every war undertaken by Muslims for instance, they appear with the spirit of heroism, as if to compensate for the delay they entered Islam by doing great service to Islam.
Because a good attitude, is among those who are entrusted to occupy important positions. Mu'awiyyah ibn Abu Sufyan (21 SH / 602 M - 60 H / 600 M), for example at the time of Prophet SAW was appointed as the author of revelation and at the time of Caliph Umar ibn Khattab (SH 42 / 581 M - 23 H / 644 M) was elected at 641 years as governor in Syria. In the reign of Uthman ibn Affan (47 SH / 576 M - 35 H / 656 M). The Umayyads also got a lot of advantages, of gifts and positions, power stretching from Syria to the Mediterranean Coast. He used this period to prepare and lay a foundation establishing a dynasty. Expectations were higher open after Uthman ibn Affan in suicide in the year 656 by the rebels who opposed the policy of nepotism and abuse of Baitul Mal property for private and family.
When Ali ibn Abi Talib (603 AD - 40 H / 661 AD), who was appointed by the friend of the Prophet in Medina as the successor Caliph Uthman, ordered to deliver Umayyad position, he refused. On the contrary, he even accuse Ali was involved in the assassination of Uthman, or at least protect the rebels who protect it. Mu'awiyyah stance against Ali in rebellion against the government viewed as legitimate and must be fought until the disobedient again, until finally Ali and his troops set off to fight Mu'awiyyah in Syria. Before the battle was going on, Ali sent a delegation, sent a letter to Mu'wiyyah admit it and are united with him. But the effort failed and there was almost won the battle and Ali, but 'Amr bin As Mu'awiyyah lifted from the Koran with a spear as a symbol of peace.
Both parties agree to elect a Hakam (broker) as a negotiator and a search path for dispute resolution. Parties Mu'awiyyah choose from Amr bin Ash and Ali, Abu Musa al-'Asy'ari (Companions of the Prophet SAW, d. 72/53 H) approved the majority of the population of Iraq. Tahkim ended with disappointment on the part of Ali's. When Abu Musa Ali announces fall from office, Amr bin Ash immediately agreed and set Mu'awiyyah as caliph. Mu'awiyyah Tahkim obviously profitable, and Ali was a split from the army who called Khawarij. And Khawarij believes that tahkim been involved in a big sin to kill mandatory / repent. The plan was not entirely successful, Ibn Muljam (followers Khawarij) 661 only managed to kill Ali when Ali Mosque Kuffah. The Mu'awiyyah and Amr bin Ash was survivors of the plan.
The Caliph Umayyad Dynasty
Entering the powers that be Mu'awiyyah early Umayyad power, democratic government that turned into Monarchiheridatis (hereditary monarchy). Umayyad power was about 90 years old who became caliph in the Umayyad dynasty came from two families, namely family Harb Abi al-As. Caliphs of the Umayyad Dynasty This is Mu'awiyyah ibn Abi Sufyan (661-680 AD). Abd al-Malik ibn Marwan (685-705 AD), al-Walid ibn Abdul Malik (705-715 AD), Umar ibn al-Aziz (717-720 CE) and Hashim ibn Abd al-Malik (724-748 AD) .
Harb Family Governance
Conditions was the first caliph of the Umayyad dynasty Harb who officially became caliph in the year 41 AH Muawiyyah known as the leader of the firm and hard, but full of tolerance and open the chest. Nature thus paved the way for Muawiyyah to strengthen the political position.
In controlling the government, Mu'awiyyah supported by several major helper in the overcoming of the empire, including Amr ibn As (governor of Egypt); Mugirah bin Shucba (Governor Kuffah) Eurafat river town west (Iraq); Abihi ibn Ziyad (the governor of Persia ); Ubaidillah ibn Ziyad (governor of Basra) until his death in 680 Muawiyyah.
Mu'awiyyah brilliant period pertained. He succeeded in creating a domestic security and deliver country and its people to prosperity and wealth to the region include the expansion of North Africa, of Khurasan and Bukhara (Turkestan) after crossing the river Oxus.
Family Governance Abi al-As
In accordance with the testament Marwan, Abdul Malik succeeded him as caliph. Abdul Malik managed to reunite the Umayyad territory according to his father's will which is controlled by Abdullah bin Zubair, who announced himself as the caliph and the Shiites to quell the rebellion and insubordination Kharijites.
Expansion to the east on a large scale followed by Abdul Malik as the successor of Muawiyyah. He succeeded in crossing the river Oxus and can be successfully lowered Balkh, Bukhara, Khawarijzm, Ferhana and Samarkandi. Even to the Indian army and can competently Baukhistan, Sina and Punjab to Malta.
In addition to the expansion of Islam, Abdul Malik, also left many services, such as changing the currency of the Byzantine and Persian are used in areas dominated by Islam in the year 659 was also able to make improvements and government administration imposed Arabic as the official language.
Walid bin Abdul Malik (705-715 AD)
When Abdul Malik bin Marwan died in 86 H / 705 AD Walid bin Abdul Malik, his son succeeded him as caliph. He has the nature of willpower and ability carry out the development. He built a home for people with disabilities, are also building roads, factories, government buildings, and magnificent mosques. Walid showed the triumph of the reign of the Umayyad dynasty. His rule was expanding into Spain in the West and Sina (India) in the East.
Umar ibn Abd Aziz (717-720 CE)
Umar bin Abdul Aziz inaugurated in the year 1999 H / 717 AD He is known for its simplicity, fairness and his wisdom. During his reign, Umar perform various repair and construction of public services, like improvement of agricultural land, digging new wells, an inn for travelers and others.
Against parties who opposed the Umayyad dynasty, as Khawarij and Shiite groups, Umar be soft. They will not be fought, but invited berdikusi and foster mutual understanding he launched the Islamic da'wah and persuatif wise manner until the population is Muslim yet entered into Islam, also protect the inhabitants of Egypt, Syria and Persia, which existed as the Zimmi (non-Muslim citizens residing in territory of Islam) with the liability to pay Jizya / tax.
Hashim ibn Abd al-Malik (724-743 AD)
When the caliphate, Hashim faced many domestic problems that consume their attention. Even in this era came a new power which becomes a serious challenge for the government of the Umayyad dynasty, that power comes from the Bani Hashim faction supported by Mawali. Political turmoil in Iraq, especially Khorasan, pushing it several times to replace the governor in this area. Nevertheless, not too quiet Khurasan from the riots. Arab tribal sentiment North and South is the cause of the collapse of the Umayyad dynasty. Although the actual Hashim ibn Malik is a strong and skilled Caliph. Finally, in 750 AD, the Umayyad daulah ousted Abbas' alliance with the Bani Abu Muslim al-Khurasani pioneered by the descendants of al-Abbas ibn al-Muttalib. And this movement is fully supported by the Bani Hashim and Shiite groups as well as the Mawali.
REFERENCES:
1. Makalah-ibnu.blogspot.com
2. SKI, Junior High School Book.
3. Dr. H. Abd. Chair, Umayyad Dynasty
4. M.A Shoban, History of Islam, Jakarta: PT. King Grafindo Persada, 1993.
5. Drs. H. Sulomo, Cultural History of Islam, CV. Wicaksana, Semarang.
6. Dr. Muhammad Sayyid Al-Wakil, Islamic world faces,Pustaka Al-Kautsar, jakarta,1999
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