Abbasid Research Articles

Mustafa Banister, The Abbasid Caliphate of Cairo, 1261‒1517. Out of the Shadows

Mustafa Banister, The Abbasid Caliphate of Cairo, 1261‒1517. Out of the Shadows

IMPETUS Of The POLITICAL SPEECH And ELQEUNCE of The FIRST ABBASID ERA CALIPHS (Abu Ja'afir Al-Mansour and Al-Maa'amoon as a Model)


 
 
 
 The Arabic speech is considered one of the literary arts that stemmed responding for the human nature to express himself , his ideas and opinions. This arts developed across the eras due to certain changes, until it reached into the prosperous stages during the first Abbasid era. This paper studies the political speech in this era. It defines the art of speech linguistically and idiomatically, it also shows how this art developed from the pre-Islamic era until the first Abbasid era. This paper also analyzes the two political speech during the first Abbasid era, it explains its categories, subjects, and significance during that era.
 
 
 
 
 It also shows the eloquence of the Abbasid Caliphs by mentioning same phenomenon of the eloquence and how they grow up in a literary and linguistically forms. Finally, the researcher analyzes two samples of political speech of (Abu Ja'afir Al-Mansour) and (Al-Maa'amoon) and elicits the artistic features of the political speech during the Abbasid era.

Bahlul: an Arab-Islamic clown archetype, a ‘wise fool’, mystic philosophe and a state-bug

Each culture is specific with its clown archetype. In Arab-Islamic culture, the clown archetype is Bahlul. He is a character that has evolved from a real person and has become an archetype of clowning. Bahlul was originally a real person, Abou Wahab Bahlul Ibn Amr, who was an Arab-Islamic mystic philosopher, poet, and lecturer who lived in Iraq and Kabul. He often appeared in the disguise of Bahlul during the time of the Islamic Abbasid Caliphate in order to escape the wrath of rulers and freely criticise society and politics. Abou Wahab Bahlul Ibn Amr transformed himself from a serious character to a social fool, and many would notice that he melts in one pot with the archetype of Darvishe/Darwishe. However, I argue, and through Nietzsche’s philosophy of time, that the Darwishe/Darvish is not a Bahlul, despite their similarities. I insist that a Bahlul can be a Darwish, but a Darwish cannot be a Bahlul. Furthermore, a detailed section will be dedicated to Bahlul, where his banters, religious poems, anecdotes, and political activities in defiance of men in power such as Harun Al-Rachid and his son Al-Ma’mun will be discussed. These men even appreciated Bahlul and sought his advice occasionally.

Peradaban Dan Pemikiran Islam Di Masa Tiga Kerajaan Besar Islam: Suatu Telaah Historis

This article descriptively discusses the description of the dynamics of Islamic civilization and thought in the Middle Islamic period, namely the period of the three great empires. Each of the Islamic empires, both the Ottoman Turks, the Syafawi, and the Mughals, in their history have preserved many relics that show how dynamically developed Islamic civilization and thought. This article was written using a qualitative descriptive approach using the library study method. From the results of the discussion, it is known that Islamic civilization and thought during the three great empires were generally not as advanced as in the previous period, namely the Abbasid dynasty. However, there are various legacies and progress in other fields such as politics, economics, and art. This progress was mainly due to the factor of military strength. But the progress achieved did not last long due to various internal and external factors that befell these three great Islamic empires.

Repeating Words & Meanings in the Lamentation of the City in the Abbasid Era

This study attempted to demonstrate the significance of repeated words and meanings in poetry and their effect by showing examples of Abbasid poetry. The researcher employed analytical, inductive, and descriptive methodologies. This study discovered that the psychological significance of repetition and its value could not be surpassed by studying the text's dimensions and reasons and that repetition reinforces and increases the listener's understanding of comprehensive and specific meanings. The repetition of a particular concept or term raises its significance, as do the Abbasid poets' expanded poetic models, particularly in grieving towns and palaces. The researcher suggests studying literature and unveiling its splendor. The nation's literary heritage is rich with priceless treasures. Therefore, it requires immediately those who activate their minds and pens and exposes it to readers of Arabic and other languages.

KUFAH'S JUDGES IN THE SECOND ABBASID PERIOD ( 232-334/846-945)

Objectives: This study aims to know what the nature of Kufah’s judges, and the authority of appointing them in the second Abbasid period. It also aims to clarify their characteristics, qualifications, specializations, doctrines, ethnic origins, social backgrounds, and their relations with the Caliph and the various administrative bodies. Methodology: In Kufah, 18 judges were counted in a specific period of time, and by tracing their lives in the primary sources, their biographies were studied and the common points between them were explored to reach the results according to the historical research method. The primary material was collected from its original sources, the novels were compared and analyzed, then the positive internal criticism was applied. Then sorting them out, excluding the unreliable ones, subjecting the reliable ones to negative internal criticism, and then formulating the historical material. Results: The results of the study show that the judiciary in the first Abbasid period was an official religious institution, and the choice of who would take over was one of the competences of the Caliph, regardless of the influences he was subject to or the consultations and opinions he might hear when choosing any judge. The results of this study also show the qualities and qualifications of judges. These qualifications may differ from one judge to another, but in their entirety they emphasize good qualities and high qualifications. Their knowledge was not limited to the sciences of the Arabic language and its literature, history and genealogy, but the religious sciences were among the most important sciences that the judges were keen to acquire, so most of them were scholars of Hadith and jurists, who belonged to different schools of thought: six of them were Hanafi judges, two were Shafi’i judges, and two were Maliki. The three Sunni doctrine prevailed in Kufah, and the Hanbali doctrine was absent there. Among the results of this study is the strength and rigor of the judge's exercise of his authority and the breadth and diversity of his competences. In addition to the purely judicial tasks, some of them practiced work of a judicial or non-judicial nature. As for the social backgrounds of the Kufah’s judges, their origins were diverse, dating back to different cities and multiple families. The origins of two of the eighteen judges of Kufah were of Ajami origins, and the rest were descended from different Arab tribes. Conclusion: Like the rest of the cities of the Abbasid Caliphate, the judge of Kufah enjoyed a decent position that enabled him to practice his work under clear sovereignty that contributed to the application of rulings to the people of Kufah away from the interference of the administrative authority in the state

Parties, gatherings of people and their events in the palaces of the Abbasid Caliphs (132-656 AH / 750-1258 AD)

The Abbasid caliphs were interested in holidays and celebrations, and their dining tables varied within the palaces, and the councils of mans and singing spread in their time the glories of the Arab nation, and in that period, singer Ibrahim Al-Mosli, as well as the son of Caliph Mahdi Muhammad, who combined singing and poetry and was fond of this art, and in addition, Al-Jawari and slaves participated in singing inside the palaces of the caliphs. Although many of the caliphs preferred to sing and praise, the Caliph al-Muhaddi prevented the councils of mankind during a period of wisdom, and the celebrations had a great place in the hearts of the caliphs and decorated for this day, including all holidays. Food tables cost the caliphs a lot of money, causing financial damage to the Abbas .

The cultural heritage of the Upper Euphrates region in Iraq (a study in the geography of cities)

This study dealt with the cultural heritage of the cities of the Upper Euphrates region (Heet, Haditha, Anah, Rawa, Al-Qaim) overlooking the Euphrates River, which represents part of the ancient civilization of Mesopotamia. It connects Iraq and the Levant, which gave it a cultural heritage that can be used to re-design and plan the cities of the region in a way that reflects the civilized and historical aspect through the establishment of promising tourism projects. This portends the disappearance of historical evidence, as cities were built along the river during periods of time that witnessed civilizations such as Sumer and Assyria, all the way to the first and second Abbasid periods until the end of Ottoman rule nearly 100 years ago

Invasi Bangsa Mongolia di Baghdad Sebagai Awal Kehancuran Literatur Islam

The reign of the Abbasid dynasty reached its golden age during the reign of caliph Harun al-Rashid and caliph al-Ma'mun. At that time, literacy centers had developed, and the city of Baghdad was called a world professor because it had places of learning that gave birth to experts in several fields of knowledge, and became a center for translation facilities that translated many Arabic and non-Arabic books. However, in 1258 this dynasty entered a phase of destruction followed by the disappearance of scientific civilization as the Mongolian dynasty, which was then led by Hulagu Khan, came. The entire civilization of the Abbasid dynasty in Baghdad was destroyed and school buildings, mosques, universities and other buildings were torn down, all books were burned and thrown into the Tigris river, so that the river water turned black and many experts in the field of science were killed. All civilizations that once reached their heyday were immediately scorched to earth by the actions of the Mongolian troops. This was the beginning of the destruction of Islamic literacy because all evidence of books was destroyed and the deaths of experts in the field of knowledge who were sources of studying knowledge.

Karakteristik Manajemen Pendidikan Islam Pada Zaman Dinasti Abbasiyah

It is undeniable that civilization during the Abbasid Dynasty was the heyday of Islam with the development of education and science. The rapid development of education during the Abbasid Dynasty was due to the large number of Islamic educational institutions at that time. The characteristics of Islamic education management at that time were a benchmark of educational progress, so in this case a library research study was needed in describing the form of Islamic education management, this research is a type of library research research with data sources coming from library data from various books and articles published relevant to the object of research and data analysis is carried out by collecting raw data, data reduction, data display, and verification/conclusion. The characteristics of Islamic education management in the Abbasid dynasty have an inclusive character towards students from various ethnic backgrounds, races, religions and between groups, the existence of self-supporting education financing through waqf, participation and support of the caliphs to the world of education, high welfare of educators, facilities and adequate educational infrastructure. Based on the results of the study in the form of a description of the characteristics of Islamic education management during the Abbasid Dynasty, it can add to the repertoire of the realm of education management to improve the quality of education, especially in Indonesia.

Analisis Sejarah Kepemimpinan setelah Wafatnya Nabi Muhammad SAW

The history of the caliphate after the death of the Prophet Muhammad from time to time has the same pattern starting from the phases of development, formation, coaching, glory, decline and destruction. This study aims to determine the history of the Khulafaur Rashidun dynasty after the death of the Prophet Muhammad SAW. This study used qualitative research methods. The data collection technique was carried out by means of a literature study through exploration of journals and other information relevant to the study. The results of the study show that the leadership after the death of the Prophet Muhammad was continued by the Khulafur Rasyidin Caliphate, the Umayyad Dynasty, the Abbasid Dynasty, the Fatamiyah Dynasty and the Seljuq Dynasty.

Peran Sultan Alp Arselan Dalam Mengembangkan Dinasti Saljuk (1063-1072 M)

This study examines the history of the Seljuk Dynasty and Sultan Alp Arselan in the process of development of the Seljuk Dynasty. The purpose of this study is to reveal the role of Sultan Alp Arselan in the development of the Seljuk Dynasty. This study uses historical research methods which include heuristic, verification, interpretation and. This study is developed from the perspective of political theory and approach. Part of the theory was used to determine the role played by Sultan Alp Arselan through a number of decisions and actions. A political approach is used to determine the background and considerations of Sultan Alp Arselan policy decisions. Result: 1) The Seljuk dynasty was founded by Sultan Tughrul Bek in 1037 and from 1055 the Seljuk dynasty played an active part in the Abbasid Dynasty. Sultan Alp Arselan became the second sultan of the Seljuk dynasty after Sultan Tughurul Beg. Khurasan born in 1029, became a military leader and ascended the Sultans throne. He is known as a strong beautiful generous compassionate and positive leader. 2) Sultan Alp Arselans attempts to advance his dynasty included taking control of the territorys administrative system expanding state conditions and allowing the establishment of the Nizamiya Seminary.

Kelas Sosial dalam Masyarakat Islam Periode Klasik (Dari masa Khulafaur Rasyidin hingga Dinasti Abbasiyah)

This study aims to determine the social life of Islamic society in more depth and social mobility that occurs in Islamic society. This research is qualitative based on literature, using a sociological approach. In the research process, historical methods are used as research stages which include: verification, interpretation and historiography. The results of this study, First, during the Khulafaur Rashidun era, social class struggles were divided into several groups, namely: the ruling class (elite), Arab Muslims and non-Arabs. Second, during the Umayyad dynasty, the social order of society was divided into four classes, namely: the ruling class, converts, sect members, and slaves. Third, the social order of the people during the Abbasid dynasty underwent significant changes by no longer favoring the Arabs as the top class, and all groups had the opportunity to reach the upper social class. The existence of dynamics in the social class system of Islamic society starting from the Khulafaur Rashidun era to the Abbasid dynasty had an impact on all aspects of the social life of Islamic society.

The 2011 Season of Excavation at Gadara (Umm Qais) of the Decapolis

ABSTRACT This paper is a final report of the 2011 season of excavation at the archaeological site of Gadara (Umm Qais) in Jordan. The season was directed by Lamia El-Khouri (PhD), during the 15th of June until the 28th of July 2011. The excavation took place in Area Z, along the southern edge of the main colonnaded street (Decumanus Maximus). The main discoveries showed that this part of the city was occupied during several historical periods, from the Late Hellenistic until the Crusader–Mamluk periods. The majority of archaeological artefacts in the excavated area showed clear evidence of intensive human activities mostly in the Late Byzantine, Umayyad and Abbasid periods. This paper includes a full description of the historical levels as well as the most impressive archaeological finds that were collected during the excavation. An isometric reconstruction drawing of the original construction was produced to give a better view of the city of Gadara during the Graeco–Roman period. As it has been delineated by the stylobate and the other architectural remains, this building seems to have been part of an inner courtyard lined by an Ionic peristyle. It was perhaps a sort of square-shaped colonnaded enclosure, a courtyard, or an open-air garden used for exercise, whether it was part of a bath construction, or a palaestra on the atrium of a private house or a gymnasium.

Persepsi Menganut Islam dan Kebudayaan dalam Kajian Sejarah Peradaban Islam

This paper discusses about Islam and culture. Islam basically has two terms i.e. religious and cultural. There is no distinguishing gap between “religion of Islam” and “Islamic culture”. In the scientific perspective, the two can be differentiated, but in view of Islam itself it cannot be separated. Both form integration. The integration is so tight. Therefore, it is often difficult to distinguish whether the religion or culture; for example, marriage, divorce, reconciliation and inheritance. In the perspective of culture, it makes matters of culture; yet, their provision comes from God. History has been a witness to the great building of Islamic civilization pioneered by the Prophet (s), until it continued during the time of Khulafaurasyidin, Umayyad Caliphate and Abbasids. This research aimed to see a portrait of Islamic civilization from the Prophet (s) to the Abbasids, especially in the study of the heritage of values and concepts that mark the majesty of that civilization and the opportunity of Indonesia as a unity of the nation and the state in modeling, following and implementing the values and concepts of Islamic civilization in order to build its civilization in the future. This research used a qualitative approach with library research type and content analysis technique. In addition, historical approaches are applied for the deepening of study. The results showed that the heritage of Islamic civilization in the time of the Prophet(s), Khulafaurasyidin, Umayyad and Abbasid Caliphate that brought religious values and concepts (tawhid), socio-cultural, legal, political, and science had a great opportunity to bring Indonesia to a great civilization. Since long ago, there hasbeen cultural acculturation between Islamic teachings and Sharia with Indonesian culture, not exception to aspects of language, customs, traditions, and legal systems (legislation) in various ethnic groups in the archipelago (Nusantara). Therefore, in order to become a superior nation and have a high civilization in leading the world, both in the fields of religion, social, cultural, legal, political and also science, the future construction of Indonesia should take lessons from the legacy of Islamic civilization in the time of the Prophet(s), Khulafaurasyidin, Umayyad and Abbasids Caliphate.

Kepemimpinan Putra Mahkota Terhadap Runtuhnya Dinasti Abbasiyah

The Abbasid dynasty adopted a system of appointing a caliph based on lineage, just like the Umayyah dynasty. This event as inversely proportional to what happened at the time of the prother Muhammad SAW, who appointed the caliph with deliberations among the Muslims. The appointment of a hereditary caliph wa one of the factors for the collapse of Islam during the Abbasid dynasty, due to the occurrance of bloody events and the everthrow of office when the crown prince was elected. As a result of this selfish attitude resulted in bloody event in the struggle for power and the occurrance of civil war so that it became a bad impact for the Abbasid dynasty

Periodisasi dan Perkembangan Peradaban Islam dan Ciri-Cirinya

The purpose of this study is to determine the periodization and development of Islamic civilization, namely progress and intellectual and spiritual levels that make a civil society. Islamic civilization started from the periodization of the Prophet Muhammad saw. to the development of Islam to this day. The periodization of Islamic civilization is a feature of history which examines events in the context of time and place with various benchmarks. The Umayyads, the Abbasid period, the Mamluk period, the Ottoman period, the Contemporary Islamic World period. The method in this study used the method (library research) by collecting a number of literature relating to the problem and research objectives. Data collection with the results of previous research which supports data on periodization research and the development of Islamic civilization.

Morphology of two cities from the Abbasid era Kufa and Samarra

ترتبط مورفولوجية المدينة بجوانب مادية واخرى حضارية والجانب الاول يمثل أ- موضع المدينة والخصائص الطبيعية والمادية. ب- ويمثل خطة المدينة. ج- وطرز مبانيها ([i]). ويعد تاريخ العراق الحضاري وتراثه جزء من التاريخ العربي الاسلامي فالطراز والطرق العمارة العربية أنعكس على الاساليب نشوء العمارة في العراق فأزدهر وتطور هذا الفن المهم والذي يمثل صفحة مشرقة من صفحات العمارة العربية . وقد كان لقادة العرب المسلمين من خلفاء وملوك دور فعال ومهم في نشوء المدينة العربية وديمومتها ،فجاء دورهم الكبير في صنع القرار والمشاركة في التخطيط والاشراف على التنفيذ وخصوصا تلك التي اتسمت بطابع المباني العامة كالمساجد الجامعة والمدارس ودور الامارة ومن ثم يأتي دور السكان من عامل وبناء ونجار ونحات والنقاش وخطاط جعلت من تلك الاعمال الكبيرة تخلد صانعيها وتبقى أثر يضفي للحضارة الاسلامية صفة البقاء. أن البناء واختطاط المنازل انما هو من منازع الحضارة يدعو اليها الترف والدعة وذلك متأخر على البداوة ومذاهبها ([ii])، وجاء هذا البحث ليعطي صورة واضحة عن جزء صغير لحضارة عريقة عن مدنتين عراقيتين فالاولى مدينة سامراء والتي نشأة وتطورت في العصر العباسي وانتهى دورها لتبقى آثارها شاهد للعيان لحضارة اسلامية مميزة بأصالتها. والثانية مدينة الكوفة والتي نشأة على أنقاض مدينة الحيرة وأزدهرت وتطورت واستمرت تقدم خدماتها الى يومنا هذا. ([i]) محمد مدحت جابر،جغرافية العمران الريفي والحضري،مكتبة الأنجلو المصرية،الطبعة الثانية،2006،ص297. ([ii]) ابن الأزرق،بدائع السلك في طبائع الملك:تحقيق وتعليق علي سامي النشار،سلسلة كتب التراث(53)،الجزء الثاني، منشورات وزارة الثقافة والفنون،العراق،1978،ص273.

Metode Pembelajaran Masa Kekhalifahan Abbasiyah

The purpose of this study is to find out the learning methods of the Abbasid Caliphate. The research method used is qualitative with a literacy study approach. The results show that the 'ilmiyyah learning method is directed to form a level or type of deep thinking, but it is not allowed to release the spirit of the teaching-learning process in the theme of creation, khashiyyah (characteristics of objects and potential for life), and utilization according to shara' law "axiological aspects". Regarding the techniques, it is obligatory to increase the atmosphere of thinking and linking with facts, such as hands-on practices and laboratory experiments. The format of education during the Abbasid Caliphate, whether formal (madrasas, Sufi dormitories), non-formal (halqahs in mosques or shaikhs' houses), or informal (home education) was part of the technique, so it was dynamic according to the situation and conditions surrounding it.

Ispahbads of Tabarestan and Convergence with Islamic Civilization

The history of Tabarestan or Mazandaran, a part of the lush and elongated expanse located between the Caspian Sea and the Alborz Mountains, has witnessed many transformations in connection with the history of Iran and Islam. Despite the Arab Muslim advance into the vast majority of Southwest Asia, due to its unique climatic conditions and distinct social characteristics, Tabarestan resisted the influence of the Islamic political system and the acceptance of the new culture and religion. One of the reasons for this resistance was the presence of independent ruling dynasties known as the Ispahbads, whose rulers outwardly accepted the sovereignty of the Arab caliphs to preserve their hereditary power, until the rise of the Alavids and Daylamites diminished their influence. This research, aiming to investigate the nature and process of political relations between the Ispahbad dynasties of Tabarestan and the Islamic Caliphate during the 7th to 10th centuries CE, employs a descriptive-analytical method to discuss the nature and reasons behind the interaction and confrontation between the local rulers of Tabarestan and the Umayyad and Abbasid caliphs, seeking to uncover the hidden aspects of local history in this period. The research findings indicate that the Ispahbads of Tabarestan, by implementing a dual and pragmatic policy, sought to safeguard the ancient structure of their political system and the homogeneous fabric of their subordinate society in Tabarestan from transformation, thereby contributing to the continuity of the existing status quo. However, with the arrival of new actors, most of them ceded the field to the emerging players in the political and power arena of medieval Iran.