CHAPTER I
INTRODUCTION
1.1.
Background
In the theory of evolution is that everything has a
cycle that is always spinning there is life and there is dead as the world is
always turning sometimes above and sometimes below. So also in the history of
the lands and kingdoms are always spinning there is time formation and
development, and in the end the golden age of the ruin and destruction.
From the above description of the many kingdoms that
existed then crashed and was destroyed. This is similar to that experienced by
the Abbasids, who has a long history over the past five centuries, starting
from the time of formation, the golden age and until the destruction..
The Abbasids was the State most Islamiyah and
experienced a golden age of expanding its territory, the city and the beautiful
building, governance, economy, health, and educational or scientific. However,
since the disintegration of the terjadnya in Government, the Abbasids faced
tremendous destruction, collapse, and even disappear from the face of the
Earth.
Therefore, we will discuss how the occurrence of
disintegration so the Abbasids suffered destruction and Islamic intellectual
development conditions at that time.
1.2. Outline
of the Problem
-
What's The Sense Of Disintegration?
-
What caused the Breakup?
-
How Is The Condition Of Intellectual Development In
Islam?
1.3.Objective
Writing
-
To fulfill the duty of Islamic Civilization History
courses
-
Understand the disintegration that occurred in the
Caliphate
-
Knowing the conditions of intellectual development in
Islam
CHAPTER II
DISCUSSION
2.1. the sense of Disintegration
Disintegration
is a State divided halves of the unified whole to be fragmentary.
But in this paper, we (the
authors) will try to discuss about the disintegration of the Caliphate, which occurred
in the past.
Since the
reign of Harun Al-Rashid (786-809 M./170-194H). It says at the time of the
golden age of the Abbasids. But at this time that seeds of disintegration
occurred precisely at a time when declining the throne. Harun Al-Rashid has
bequeathed the throne of kekhalifaan on his eldest son, Al-Amin (809-812
M./194-198 H.) and to the younger son of al-Ma'mun, who at that time served as
Governor of Khurasan. After the death of Harun Al-Rashid, al-Amin tried to
betray his rights and appointed his son as his successor in the future. Finally
broke out of the civil war. Al-amin's military backed by the Abbasid Caliphs in
Baghdad, while al-Ma'mun must attempt to free a Khurasan in order to gain the
support of the armies of Khurasan. Al-Ma'mun was eventually able to defeat his
eldest brother al-Amin and claim the Caliphate in the year 813 Hijri. But the
fierce battle not only weaken the Abbasid military force but rather undermine
the citizens of Iraq and other provinces.
At the
time of kekhalifaan al-Ma'mun (198-218 H./813-833 c.e.) also occur causing the
disintegration of the Thahiriyah dynasty, which was didirakan by Thahir, he was
Governor of Khurasan and became a military General under the Abbasid Caliphate,
which was named because it helps al-Amin seized power. Al-Ma'mun had given the
position to Thahir and pledged that such appointments can be passed down to his
descendants. An attempt to unify the ranks of the elite under the direction of
the Caliph could not materialize and instead the Government is ruled by an
alliance with the ruler of a great Governor of Caliph[1].
2.2. the causes of the occurrence of disintegration
a. dynasties
of the Emancipation from Baghdad
Disintegration
in the political sphere is in fact already started to happen at the end of the
Umayyad period. Will be visible differences between the Umayyad reign with the
Abbasid pemerinatahan. The Umayyad territory, from its inception until the
keruntuhanya, parallel to the boundary of the Muslim rule. It is possible that
the Abbasid Caliph was quite satisfied with nominal recognition of certain
provinces. With the financing of the tribute. The first reason, maybe the
Caliph is not strong enough to make them subservient to him. Second, the
Abbasid rulers more drip at a series of culture and civilization of coaching on
politics and expansion.
Result of
prudence which put more emphasis on the construction of culture and
civilization of Islam on political issues that, certain provinces in the
suburbs began to escape from the hands of the Abbasids, in various ways
including the rebellion carried out by local leaders and they managed to gain
full independence, such as the State of the Umayyads in Spain and the Idrisiyah
in Morocco. Someone who was appointed Governor by Caliph, his position grew
stronger, such as State Aghlabiyah in Tunisia and Thahiriyah in Khurasan.
Except
the Umayyads in Spain and the Idrisiyah in Morocco, the provinces were
initially dutifully pay tribute as they watched the Baghdad Caliphate is stable
and able to cope with the upheaval appears. However, when the authority of the
Caliph's already fading them to break away from Baghdad. They have not only
undermined the power, even among them there are trying to master the Caliphate
itself.
According
to Watt, the actual collapse of the Abbasid power was beginning to look since
the beginning of the ninth century. This phenomenon may be concurrent with the
arrival of the Chief Military pimimpin who has power in certain provinces which
makes them completely independent.
Abbasid
military force that time began to decline. Instead, the Abbasid rulers
exercised those military professionals, in particular Turkey's army with a new
system of slavery. Appointment of members of the military of Turkey, in the
development of the next great threat turns out to be against the authority of
the Caliph. Moreover, in the first period of the Abbasid dynasty's rule has
emerged in the form of national fanaticism syu'ubiyyah movement
(nationality/anti-Arab). This movement gave inspiration to a political
movement, in addition to religious issues. The Caliph did not appear to be
aware of the political dangers of fanaticism and religious streams of that
nationality, so although it was felt in almost all facets of life, as in
literary and scientific works, they do not mean it waives such fanaticism, even
among those who are actually involved in the conflict of nationalities and the
religious.
Dynasties
are born and break away from the authority of Baghdad during Caliph Abbasyiah,
such as:
1. the Persian:
a. Thahiriyah[2]
in Khurasan (205-259 Ah/820-872 M)
b. Shafariyah[3]
in Fars (254-290 H/868-901 M.)
c. Samaniyah[4]
in Transoxania (261-289 H/873-998 M)
d. Sajiyyah in Azerbeijan (266-318
H/878-930 M)
e. Buwaihiyah even took control of
Baghdad (320-447 Ah/932-1055 M)
2. the Turkey
a. Thuluniyah in Egypt (254-292
H/837-903 M)
b. Ikhsyidiyah in Turkistan (320-560
Ah/932-1163 M)
c. Ghazanawiyah in Afghanistan
(351-585 H/962-1189 M)
d. the Seljuk Dynasty and its
branches
3. the Kurds
a. Al Barzuqani (348-406 H/959-1015
M)
b. Abu Ali ((380-489 h./990-1095 M.)
c. Ayubiyah (564-648 H/1167-1250 M)
4. the Arab
a. the Idrisiyah in Morocco (172-375
H/788-985 M)
b. Aghlabiyah in Tunisia (184-289
H/800-900 M.)
c. Dulafiyah in Kurdistan (210-285
H/825-898 M)
5. who claims himself as the Caliph
a. Umawiyah in Spain
b. Fathimiyah in Egypt (909-1171 M)[5]
The factors that led to the
decline of the bani Abbas, so the many emancipation;
a. the extent of the power of the
Abbasids
b. With the professionalisation of
the weapon, the Caliph is very high dependency
c. Financial State is extremely
difficult due to the cost of a huge army.[6]
c. seizure
of power In the Central Government
Another factor that led to the political role of bani
Abbas declined is the seizure of power in the Central Government. It is
actually also occurs on the previous Islamic Governments. The Prophet Muhammad
did not specify how the replacement leader after the abandonment. He handed
over this issue to the Muslims in line with a growing populist soul among the
Arab community and the teaching of democracy in Islam. After the Prophet's
death, there was a conflict of opinion between the muhajirun and the Ansar Banu
Sa'idah at City Hall in Medina. However, because of their religious
understanding is good, the spirit of the deliberations, the fraternity is high,
the differences can be resolved. and Abu Bakr was elected Caliph.
The first bloodshed in Islam because of a power
struggle occurred during the Caliphate of Ali Ibn abi Talib. Ali was killed by
former followers themselves. some of the rebels that appeared at the time of
Ali aims to remove him from the seat of the Caliph and replaced by the rebel
leader. This is the same also occurred during the Umayyad Caliphate in
Damascus. As the rebellion Husein bin Ali, Shiites led by al-Abdullah bin
Zubair, Jonathan, and the last revolt of Banu Abbas, who for the first time
under the name movement of Bani Hashim. This last rebellion succeeded and then
set up a new Government named the Abbasid Caliphate or Bani abbas.
In the reign of the Abbasids, the power struggle as it
also happens, especially at the beginning. But in the next period, as shown in
the second period and beyond, although the Caliph was powerless, no effort to
seize the Office of Caliphate from the hands of Bani Abbas. Only attempt to
usurp their powers by allowing the Caliphate remained firmly in the Bani Abbas.
This happens because the Caliph is considered sacred
and religious position can not bother to sue again. While the power can be set
up in the Center as well as in areas that are far from the seat of Government
in the form of small dynasties were independent. Turkey's army seized the
power. In the hands of viceroys like the doll that they cannot do anything
about it. Even they who chose the Caliph and dropping their political liking.
After the power was in the hands of those Turkey in
the second period, third period (334 H/945 M-447 H/1055 M), Abbasyiah State was
under the authority of the Buwaih.
After Baghdad was captured, the Umayyads moved the
headquarters of power from Shiraz to Baghdad. They built a separate building in
the middle of town with the name of Dar al-Mamlakah.
The political power of Bani Buwaih did not long
survive. The power of the Buwaih finally fell to the Saljuk. This succession
marked the beginning of the fourth period of the Abbasid.
The Saljuk recognized as a successful dynasty in
community building as it is. Among his achievements include:
1. expand the Masjid al-Haram and
Masjid Nabawi
2. construction of a hospital in the
School
3. construction of the shots the
stars
4. development of a means of
education.
Under the
reign of Malik Shah (1072-1092) Saljuk power reached its peak, the sprawling
territory of kasygar, a small town in the northernmost regions of Turkey, after
the death of Malik Shah, a number of wars between Princes plus numerous riots
have weakened the authority of the Government and resulted in the destruction
of the Saljuk.[7]
d. the
Crusades
The
Crusades happened in 1095, when Pope Urban II[8]
called upon Christians in Europe to carry out holy war, to reclaim the
spaciousness pilgrimage qutaibah ruled by the Seljuk Ruler who sets some rules
that damning for Christians who want to make a pilgrimage there.
As
already mentioned, an important event in the movement of expansion carried out
by Alp Arselan is Manzikart events, the year 464 H (1071 M). The Alp Arselan
which only had a magnitude of about 15,000 soldiers, in this event, defeated
the Roman army of 200,000 people, is composed of the Roman army, Ghuz Akraj,
al-, al-Hajr, France and Armenia. This great event planted the seeds of
hostility and hatred of Christians against Muslims, which then triggers the
Crusade. Resentment grew after the Seljuk dynasty was able to seize the Temple
in Jerusalem al-471 (), from the Fathimiyah dynasty based in Egypt. The Seljuk
ruler set some rules for Christians who want to make a pilgrimage there. The
regulations were felt very complicate them. To regain much of his pilgrimage to
the Holy Land's Christians, in 1095 ad, Pope Urban II called upon Christians in
Europe in order to make holy war. This battle became known as the Crusades,
which occurs in three periods.[9]
Although
Muslims successfully defended daerah-daerahnya from the Crusaders, but the
losses that they suffered much because of the wars that took place in its
territory thus this has resulted in the political power of the Muslims to be
weak and torn asunder. Many minor emancipation dynasty of Abbasid Central
Government in Baghdad.[10]
e. reasons
for the decline of the Bani Abbas
Termination
of authority of the Baghdad Caliphate or the Saljuk Abbasid is the beginning of
the fifth period. During this period, the Abbasid Caliphs were no longer under
the control of a particular dynasty, though many Islamic dynasty once stood.
There are large enough, but most were small dynasties. The Abbasid Caliph,
independent and powerful back already, but just in Baghdad and surrounding
areas. The power of the Caliph that this narrow political show weakness. At
this time the Mongols and Tartars attacked Baghdad. Baghdad can be captured
without resistance and dihancurluluhkan means. The destruction of Baghdad by
the Mongols in this beginning of a new chapter in the history of Islam, called
the middle ages.
As seen
in the Abbasid Caliphate periodization, the decline started in the second
period. Nevertheless, the factors causing the decline did not come
unexpectedly. His seed was visible in the first period, just because of the
very strong during this time, the seeds that did not had time to develop. In
the history of the reign of the Caliph that if Abbas looks strong, the
Ministers are likely to play a role as the head of the civil service, but if
the Caliph is weak, they will rule set the wheels of Government.
Besides
the weakness of the Caliph, many other factors which caused the Abbasid Empire
went into decline, each of these factors are inter-related to each other. Some
of them are as follows:
1. Competition
among Nations
The
Abbasid Caliphate was established by the Bani Abbas who allied with the
Persians. An Alliance backed by the fate of the second equation by it during
the period of the Umayyads came to power. Both are similarly oppressed. After
the Abbasid Caliphate was established, the dynasty of the Bani Abbas retains
the fellowship. There are two reasons the Bani Abbas chose the Persian people
rather than Arabs. First, it is difficult for Arabs to forget the Umayyads. At
that time they were first-class citizens. Second, the Arabs themselves are torn
asunder by the presence of Nashabiyah (tribal). Thus, the Abbasid Caliphate was
not enforced in the traditional Nashabiyah.
Nevertheless,
the Persians did not feel satisfied. They wanted a dynasty with the King of
Persia and employees anyway. Meanwhile the Arabs believed that blood flowing in
their bodies of blood (ras) was exceptional and they consider low non-Arab
Nations in the Islamic world.
In
addition, the Abbasid authority in the first period is extensive, covering a
wide range of different Nations, such as Morocco, Egypt, Syria, Iraq, Persia,
Turkey and India. They merged with the Semitic peoples. Except Islam, at that
time there was no awareness of the knitting elements to the assortment with
strong. As a result, besides the araban fanaticism, appears also in other
Nations fanaticism that gave birth to the syu'ubiyah movement.
This
seems to have left national fanaticism developed by authorities. Meanwhile, the
Caliph is running a new system of slavery. The Persian nation of slaves or
servants and soldiers made a Turkey. They were forbidden to the dynasty and got
a salary. By Bani Abbas, they are considered as slaves. The system of slavery
has been enhancing the influence of the Persian nation and Turkey. Because of
the number and the power they are great, they feel that the country belongs to
them, they have the power over the people based on the authority of the Caliph.
The
tendency of each nation to dominate the power already felt since the beginning
of the Abbasid Caliph stand. However, since the Caliphate was powerful people who
are capable of maintaining the balance of power, political stability can be
maintained. After al-Mutawakkil, Caliph of a weak, ascended the throne, the
dominance of an unstoppable army of Turkey again. Since then the power of Bani
Abbas actually was over. The power is in the hands of the people of Turkey.
This position was later captured by The Buwaih, the Persians, in the third
period, and then switch to the Seljuk dynasty in the fourth period.
2. the
economic downturn
Abbasid
Caliphate also suffered a setback in the economy along with the decline in the
political sphere. In the first period, the reign Of Abbas is a rich Government.
Funding that goes bigger than that out, so the Bait al-Mal is full of
treasures. Added large funding obtained, among others from al-Kharaj, a kind of
tax on produce.
After the
Empire entered a period of decline, declining state revenue while expenditure
grew larger. Declining state revenue was caused by the narrowness of the power,
the number of riot is troubling the people's economy. light taxes and many
minor dynasties of emancipation and no longer pay tribute. While spending
swelled among others caused by the life of the Caliph, and officials
increasingly extravagant expenditure types, the more diverse and the officials
of corruption. Unstable political conditions caused the country's economy
becomes irregular. Instead, bad economic conditions weaken the political power
of the Abbasid dynasty, both factors are inter-related and inseparable.
3. the
religious Conflicts
Religious
fanaticism is closely related to the question of nationality. The emergence of
the movement that became known as the movement of this Zindiq teasing sense of
faith of the Caliph. Al-Mansoor strive memberantasnya. Al-Mahdi and feel the
need to set up a special Office to oversee the activities of Zindiq and do
mihnah (test) with the aim of eradicating heresy. However, that doesn't stop
all their activities. The conflict between believers with the Zindiq continues,
starting from a very simple shape like a polemic about the teachings, to the
armed conflict that spilled blood on both sides. The movement of al-Afsyin and
Qaramithah are examples of the armed conflict.
4. the
threat from outside
What is
mentioned above is the internal factors. In addition, there are also external
factors that caused the Abbasid Caliphate weakened and finally destroyed. The
first Crusade which lasted some waves or periods and swallow a lot of
casualties. The second attack the Mongols to the Muslim rule. As already
mentioned, European Christians were called to join the battle after Pope Urban
II (1088-1099 m.) issued a fatwa. The crusade also burn the spirit of
resistance of the Christians who are in the power of Islam. However, among the
Eastern Christian communities, only Armenia and Lebanese Maronites who are
attracted by the Crusades and Crusader immerse yourself in it.
The
influence of the cross is also seen in the invasion of the Mongol army.
Mentioned that Hulagu Khan, the Mongol army, very hate Islam because he was heavily
influenced by the likes of Nestorian Christians and Buddhists. Christian
churches associated with the Mongols anti Islam it. The Mongol army, after
Islamic centers pulverize, join the correct Yerussalem.[11]
2.3. Condition of Intellectual Developing
No matter
how sinister the political situation in the capital baghdad but Sciences and
Islamic culture still shows growth.
During
the disintegration that led to the destruction of the Abbasid Caliphate, but
does not inhibit the development of intellectual property. At the time of
disintegration that began with the establishment of Thahiriyah, intellectual
development suffered considerable developments. This is proven by the emergence
of the intellectual figures in their field, be it in the field of science,
literature, philosophy, and medicine as well as in the fields of law and
politics.
1) Science literature, a character;
a. Abul ' Alla ' al-ma'ary (363-449
h./973-1057 M), a poet philosophers have many works, which were translated into
Latin and the United Kingdom by Thomas Carlyle and the language of Germany by
Von Kremer.
b. Bard Proza Shabi (313 – 383
h./925-994 M.)
c. Shahib Ibn Ubbad (326 – 385
h./938-985 M.)
d. poet, Scholar Abu Bakr Khuwarizmi
(389 H./993 M.)
e. Poet author Badie'u az-Zaman
Hamdani (358 – 398 h./969-1007 M.)
f. the poet Ibn ' Amied
2) Philosophy and medicine
a. Muhammad ibn Zakaria Al-Razi, the
famous physician and philosopher
b. ' Ali ibn al-Majus, the personal
physician of the ' Adhudud State and author of the book "Kamil
as-Shina'at"
3) law and politics
One name
that should not be forgotten is an American jurist who served as a Supreme
Court and also the author of the politics, namely Imam Mawardi (368-450
H./974-1058 M.) an author a very active political science, author of the book '
Al-Ahkam as-Sulthaniyah on the law of the Government.[12]
CHAPTER III
CLOSING
3.1. Conclusions
Disintegration
is the State of the divided halves of the unified whole to be fragmentary. The
cause of the disintegration of the Caliphate of Islam in the past, among them;
the existence of dynasties that liberates himself from Baghdad, the seizure of
power in the Central Government, the crusade as well as the factors that led to
the decline of the Bani Abbas.
The
disintegration that arises due to the split in the reign of the Abbasids. The
split that started to happen since the end of the reign of Harun Al-Rashid,
precisely at a time when declining the throne he was raised the son of al-Amin.
In addition to that which led to the decline of the Bani Abbas is a competition
among Nations, religious conflict, economic downturn, and the threat from
outside.
Intellectual
development in the period of disintegration of the remains shows the
development of meaning. It was evident with the advent of the intellectual
figures in their field both in the fields of literature, science, philosophy,
and medicine as well as in the fields of law and politics.
REFERENCE
K. Hitti, Philip. 2010. Terjemah History of the Arabs. Jakarta: Serambi.
Syukur, Fatah. 2011. Sejarah Peradaban Islam. Semarang: Pustaka Rizki Putra.
Yatim, Badri. 2003. Sejarah Peradaban Islam Dirasah Islamiyah II. Jakarta: LSIK.
[2] Its founder was Thahir ibn al-Husain
from Khurasan, someone who never believed al-Ma'mun to occupy the post of
General in the army of the King leading the successful to defy al Amen. See. History of the Arabs Philip K.
Hitti, p. 585.
[3] Founded by Jacob ibn al-Laits al
Shaffar (867-878). Lih. Philip k. Hitti, History of the Arabs, p. 586.
[4] Its founder was Nasr ibn Ahmad
(874-892), great-grandson of Saman, a nobleman of the teachings of Zoroaster
from Balkh. Philip k. Hitti, History of the Arabs, pp. 586.
[7] Ibid., p. 67-69. see also the Fatah
of Islamic civilization, history of Thanksgiving, p. 114-115.
[8] View. In
the book the history of Islamic civilization Fatah Syukur, p. 115, written Pope
Urban I, but in his book, Badri Yatim, p., 77, says Pope Urban II.
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