The Period Of Abbasid Dinasty

History of the Abbasid Dinasty - The Period Of Abbasid Dinasty

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

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

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

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

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

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

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

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

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

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

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

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

Refference :
http://yodisetyawan.wordpress.com

Abbasid Dynasty - The Gold Civilization

INTRODUCTION

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

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

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

BACKGROUND OF CIVILIZATION PROGRESS

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

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

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

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

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

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

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

ABBASID AGE MOVEMENT IN TRANSLATION

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

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

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

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

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

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

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

SCIENCE-RELIGION SCIENCE PROGRESS

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

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

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

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

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

SCIENCE AND TECHNOLOGY PROGRESS

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

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

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

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

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

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

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

CLOSING

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

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

Refference:

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

Marwan bin Hakam & The Tragedy Of Karbala

Marwan bin Hakam : The Accursed Tree

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

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

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

Hisyam Bin Abdul Malik - The 10th Umayyad Caliph

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

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

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

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

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

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

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

Umar Bin Abdul Aziz

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

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

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

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

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

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

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

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

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

Umar bin Abdul Aziz births

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

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

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

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

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

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

Appointment of Umar bin Abdul Aziz as Caliph

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

His death

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

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

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

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

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

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

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

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

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

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


And Allaah knows best ...

Refferences:

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