ISLAMIC CIVILIZATION IN TURKEY

ISLAMIC CIVILIZATION IN TURKEY

The leaders of the Ottoman Empire in the early days were strong people, so the kingdom

was able to expand quickly and widely. However, the progress of the Ottoman Empire to reach

its golden age was not solely due to the political superiority of its leaders. There are many other

factors that support the success of the expansion. The most important among them is his

courage, skill, toughness and military strength that can fight at any time. The military forces of

this empire began to be well organized and orderly when there was armed contact with Europe.

Orkhan's reform in the body of the military organization was very significant for the renewal of the

Turkish military.Non-Turkish nations were included as members, even Christian children 280 |Dr.

treasures of Islam we do not find any prominent scientists from Ottoman Turkey. c. The Cultural

Field of the Ottoman Dynasty in Turkey has brought Islamic civilization to become a fairly

advanced civilization in its advanced era. In the field of Ottoman Turkish culture, many important

figures appeared. In the field of prose literature, the Ottoman Empire gave birth to two prominent

figures, namely Katip Celebi and Evliya Celebi. The greatest of all writers was Mustafa bin

Abdullah, known as Katip Celebi or Haji Halife (1609-1657 AD). One of the most famous poets of

the diwan is Muhammad Esat Efendi who is known as Galip Dede or Syah Galip (1757-1799 AD).

281 The development of Islamic architectural art, Turkish influence is very dominant, for example

beautiful mosque buildings. In terms of development and architectural art, Ottoman Turkey has

produced beauties of high value, and special patterns that distinguish it from other Islamic

legitimacy of the mufti, the decision of the royal law could not work. Religious life in the Ottoman

Turks has progressed, including in this case the life of the order. The institutes that developed

were the Bektasyi order, and the Maulawi order. The Bektasyi order had a very dominant influence

among the Yeniseri, so they were often called the Bektasyi army.While the Maulawi order

received support from the rulers in keepi

ng up with the Yenisseri Bektasyi. 4. The Decline of Islam in Ottoman Turkey 282 |Dr. H.

Anwar Sewang, MA The collapse of the Turkish Empire was a complex event for the

transformation of Islamic society from a kingdom to a modern state. In the process of its

collapse, the Ottoman Turkish empire was a very large territory and included the Balkan

peninsula, Asia Minor, the Arab Middle East, Egypt and North Africa. [4] After the death of Sultan

kingdom to decline were as follows: 1) Very wide territory The administration of the government

for a very large country was very complicated and complex, while the administration of the

Ottoman Empire government was not in order. On the other hand, the rulers were very ambitious

to control a very large territory, so they were engaged in constant wars with various nations.

Textbook on the History of Islamic Civilization- Introduction | 283 2) Heterogeneity of the

population As a great empire, the Ottoman Turks controlled a vast territory, encompassing Asia

Minor, Armenia, Iraq, Syria, the Hijaz, and Yemen in Asia. Egypt, Libya, Tunis, and Algeria in Africa.

Bulgaria, Greece Yugoslavia, Albania, Hungary, and Romania in Europe. The vast area is

inhabited by a diverse population, both in terms of religion, race, ethnicity, and customs. To

regulate the diverse and scattered population over such a large area, an organized government

fragile. 5) The Rebellion of the Yenisseri Army The Yenisseri Rebellion occurred four times,

namely in 1525 AD, 1632 AD, 1727 AD, and 1826 AD. 6) The Decline of the Economy 284 |Dr. H.

Anwar Sewang, MA As a result of the war that never stopped, the country's economy declined.

Revenue is reduced, while State spending is huge, including for war expenses. 7) The stagnation

in the field of science and technology The Ottoman Empire was less successful in the

development of science and technology, because it only prioritized military power. Military

progress that was not balanced by scientific and technological advances made this kingdom

unable to face the armament of enemies from more advanced Europe. Due to these factors, the

Ottoman Turks became weak and then suffered setbacks in various areas. In the later period of

modern times, the weakness of the Ottoman Empire caused European powers to unhesitatingly

Islamic Civilization History Textbook Seminar- Introduction | 285 is named Safawiyah which

comes from the name of the founder of this order, even when this order movement succeeded in

establishing a kingdom, the name of this order was maintained as a kingdom. Safiudin

immediately established a tariqat after the death of his teacher, Sheikh Tajuddin Ibrahim in 1301.

In a short time this order developed rapidly in Persia, Syria, and Asia Minor. Initially, the

movement of this order was aimed at fighting disbelievers and "heretics". The fanaticism of the

followers of the safawiyah tarikat who opposed groups other than Shi'a encouraged this

movement to enter a political movement. The tendency towards politics manifested itself during

the leadership of the priest Junaid (1447-1460) where the priest added political movements in

addition to religious movements. This caused a conflict between the Safawiyah order and the

married the daughter of Uzun Hasan and gave birth to a child who was 286 |Dr. H. Anwar Sewang,

MA named isma'il. This child was the one who later succeeded in establishing the Safawiyah

kingdom in Persia. On the alliance with ak-koyunlu, Haidar managed to defeat the power of ak-

koyunlu in a battle that occurred in 1476 AD. This victory made the name of Safawiyah even

greater, and this was not desired by ak-koyunlu. The alliance between the Safawiyah and

Akkoyunlu ended in Ak-Koyunlu's attitude of providing assistance to the Sirwan when there was

a battle between the Haidar army and the Sirwan troops. The Safawiyah army was destroyed, and

Haidar himself was killed in this battle. The strength of the Safawiyah revived in the leadership of

Isma'il. he spent 5 years preparing for strength by forming the Qizilbash (Red Beret Army) army

headquartered in Gilan. In 1501 the Qizilbash forces defeated the ak-koyunlu in a battle near

spect, may have stemmed from Salim's hatred and pursuit of the History of Islamic

Civilization Textbook- Introduction | 287 all Muslims in Shi'a in their territories. Sultan Salim's

fanaticism forced him to kill 40,000 people who were accused of reneging on Sunni teachings.

This murder was described by a Persian historian as the most horrific or cruel act, even if it was

carried out in the name of religion. [7] Nevertheless, the continuous rebellions that occurred in

the great state of Nadhir forced him to recognize the Ottoman Sultan as a caliph. In 1747 AD,

Nadhir was killed and succeeded by his nephew, Ali Kuli.During his reign the great Persian state

began to retreat and thus the Ottoman Turks enjoyed a sense of peace in the Eastern world as in

Europe. Rulers of the Genealogy of Safavid Kings Safi al-Din (1252-1334) Sadar al-Din Musa

(1334-1399) Khawaja Ali (1399-1427) Ibrahim (1427-1447) Junaid (1447-1460) Haidar (1460-

surprising that during the Safavid kingdom this scientific tradition continued. Textbook on the

History of Islamic Civilization- Introduction | 289 Some of the most famous scientific figures

include: Bahauddin Syaerazi a science writer, Muhammad Baqir bin Muhammad Damad a

philosopher, historian, theologian and a perso

n who has made observations about the life of bees. In the field of science and science,

Safawiyah was more advanced than other kingdoms at the same time. b) Economic Field The

existence of political stability of the Safawi kingdom during the time of Abbas I has spurred

economic development. Especially after the Hurmuz Islands and the port of Gumrun were

transformed into the city of Abbas. With the control of this city, one of the sea trade routes

between the east and west that was usually contested by the Dutch, British and French

has experienced very rapid progress in the field of art, including in the fields of handicrafts,

ceramics, carpets, tapestries, clothing and weaving, fashion, pottery and other art objects.

Painting began to be pioneered since the time of Tahmasp I, Ismail I in 1522 AD brought an

eastern painter named Bizhad to the tabriz. e) Field of Tarekat As is known, the forerunner of the

Safavid kingdom is the Sufistic movement, namely the Tarekat movement. Therefore, progress in

the field of tariqat is quite advanced. Even the tariqat movement at this time does not think in the

field of religion, but also in the field of politics and government. Several advances in the field of

civilization during the Safawiyah dynasty have experienced some progress. The progress that has

been made made this kingdom one of the great kingdoms among Muslims at that time that was

respected by the powers of other countries, especially in the political and military fields. [8] 3.

downfall. This reason includes a prolonged military conflict with the Ottoman Empire. The

establishment of the Safavid kingdom with Shi'a alirah was seen by the Ottoman Empire as a

force that threatened its power. That the slave army formed by Abbas I did not have the same high

fighting spirit as the spirit of Qizhilbash. This is because they do not have mental resilience

because they are not prepared properly and do not have spiritual provisions. In recent times the

Qizhilbash have no militancy, and their spirit has faded, unlike the early generation of Qizhilbash.

The decline of this military aspect had a great influence on the disappearance of the resilience

and defense of the Safavid kingdom. [9] Islamic Civilization during the Mongol Dynasty (1526-

1857 AD) 1. The Origin of the Mughol Dynasty (Mongols) The Mughol Kingdom in India is one of

the largest Islamic kingdoms in the world that cannot be eliminated in the historical trajectory of

son of Timur Lang, while his mother was a descendant of Chagtai son of Chengis (Hamka,

1949:140 and Spuler, 1969:108). When his fath

immediately appointed ruler of Fargana. Although he was still young, his spirit seemed to be more

mature, this was proven in 1496, although he had not succeeded, he had tried to conquer

Samarkand. And in the next attack of 1497, Samarkand was conquered. In 1525, Babur continued

his journey to Punjab, and in the battle Punjab was conquered. It was a good opportunity for

Babur to launch an attack on Delhi, where at that time Sultan Ibrahim Lodi was at odds with his

uncle, Alam. But Babur could only enjoy his efforts to pioneer the Mughol dynasty for 5 years. [10]

After Babur's death, the throne of Mughol was passed on by his son Humayun. Even though Babur

managed to enforce Mughol from the enemy's attack, Humayun still faced many obstacles. He

succeeded in defeating the rebellion of Bahadur in Shah, the ruler of Gujarat who intended to

break away from Delhi. Textbook on the History of Islamic Civilization- Introduction | 293 In 1450

were the Hemu forces who had taken control of Agra and Gwalior, these Hemu forces attempted

to enter the city of Delhi. Bairam Khan deployed a large army. This battle is known as the battle

of Panipat II, which occurred in 1556. In this war, Bairam Khan won so that the regions of Agra

and Gwalior could be fully controlled. As an adult, Akbar tried to get rid of Bairam Khan because

he was too imposing on Shi'a. Bairam staged a rebellion that was immediately quelled by Akbar

in the battle of Jullandur in 1561 AD. Akbar's successful military expansion marked the

establishment of Mughol as a great empire. The two gates of India, namely the city of Kabul as

the gateway to Turkistan, and the city of Kandahar as the gateway to Persia, were controlled by

294 |Dr. H. Anwar Sewang, MA Mughol. Akbar's s

uccess began the period of Mughol's progress in India. Some of the policies taken by

Akbar include building a militaristic government system. He entrusted the local government to

Sipah Salar (the commander-in-chief), while the district area was entrusted to the leadership of

the faudjar (commander). All civilian officials are required to take part in military training. In

addition, Akbar pursued a political policy of sulakhul (universal tolerance). This politics contains

the teaching that all Indian people are on the same footing. In general, this sulakhul politics has

Akbar's progress was maintained by his successors, namely Jehangir (1605-1627) and Syah Jihan

(1628-1658), and Aurangzeb (1659-1707). The three were great Mughol kings supported by great

military power. During the Shia Jihan period, the Portuguese settlers who settled in Hugli Bengala

abused their trust by collecting large taxes from local traders. In addition, they are suspected of

spreading Christian teachings to children. In 1632 Shah Jihan immediately issued an order to

besiege this region and drive the Portuguese out of Bengal. Textbook on the History of Islamic

Civilization- Introduction | 295 After the death of Shah Jihan in 1658, there was a struggle for the

throne among the court. Murad crowned himself king of Ahmadabad. In Bengal there is Shuja

who claims to be the king. He moved into the c

enter of Delhi's government. The royal forces led by Aurangzeb were defeated in the battle

of Bahadurpur in 1658. Aurangzeb then fought Murad's army and he managed to defeat Murad.

general who never lost a battle. He died in 1707 in Ahmadnagar. 2. Progress of the Mughol

Dynasty The political stability that Akbar succeeded in creating supports the achievement of

progress in the fields of economy, science and civilization. Progress in the economic field is

marked by the progress of the agricultural sector and 296 |Dr. H. Anwar Sewang, MA in industry.

During this period, structured agricultural handling was developed. At the lowest level, every

farmer is responsible for his cultivated land, which is called deh. The cultivating farmers are

united in a village-level farmer alliance led by a Mukaddam.This Mukaddam is a means of

communication between farmers and the government. So that the government gets convenience

in coaching and in demanding the obligations of farmers, namely a levy of one-third of

agricultural products every harvest season. Meanwhile, science has not made much progress in

architecture was the field that achieved the greatest progress of the Mughol empire. A number of

beautiful and awesome Mughol heritage buildings can still be witnessed today. For example, the

Fatpur Sikri Palace in Sikri, the Villa, and a number of beautiful mosques built by Akbar, the pearl-

lined mosque and the Tajmahal Islamic Civilization History Textbook- Introduction | 297 in Agra

built by Sheikh Jihan, the Grand Mosque of Delhi and the palace in Lahore. 3. The Decline of the

Mughol Dynasty The decline of this reign was marked by the struggle for the royal succession, the

occurrence of a number of Hindu separatist rebellions. At the same time, Aurangzeb's

successors were weak rulers who were unable to overcome the domestic political slump. The

appearance of a number of weak rulers along with this power struggle not only weakened the

kingdom because the central government was not properly managed, but also resulted in the

om, the majority of its citizens are still Hindu. In fact, the history of the formation of this

kingdom began with a movement of conquest against a number of Hindu rulers. The Hindu

rebellion movement to seize political supremacy in India began to occur during the Akbar period.

power in 1736, against several Mughol border areas. The defeat of this attack caused Mughol's

prestige to decline even more. During the reign of Shah Alam (1760-1806) 298 |Dr. H. Anwar

Sewang, MA the Mughol kingdom was attacked by Afghan forces led by Akhmad Khan Durrani.

This defeat resulted in the fall of Mughol to Afghan rule. Syah Alam was still allowed to rule Delhi

with the title of sultan. When the Mughol kingdom was in a staggered state, Britain further

strengthened its position in trade affairs, he formed the EIC (the East India Company). The British

strengthened their military in the areas they controlled and succeeded in capturing the territories

of Qudh, Bengal, and Orisa. Syah Alam's successor, Akbar II, granted the EIC concession to

develop trade in India as the British wanted, on the condition that the British company must

guarantee the livelihood of the king and the royal family. Bahadur Shah, the successor of Akbar

British in a clash that occurred in May 1857. The British succeeded in destroying the power of the

Indian people. Textbook on the History of Islamic Civilization- Introduction | 299 They were

severely punished before being expelled from Delhi. Bahadur Shah, the last king of the Mughal

kingdom was expelled from the palace in 1885 AD. Thus ended the rule of the Mughol Islamic

kingdom in India. Since then the Muslims have been faced with a struggle to maintain their

existence under British rule and in the midst of the majority of Indian Hindus. [11] However, in

terms of the development of Islam, the rulers of Mughol Islam had a significant contribution to

the development of society in the Mughol region, Persia, and surrounding areas. [12] 300 |Dr. H.

Anwar Sewang, MA CHAPTER XII History of Entry and Islamic Kingdom in the Islamic Archipelago

Entering the Archipelago After the legacy of the great prophet Muhammad PBUH precisely in 632

pedagands and merchants from all over the world came to the Indonesian archipelago to trade.

It also attracted traders from Arabia, Gujarat, and Persia. While trading, Muslim traders while

preaching to introduce Islamic teachings to the residents. According to one opinion, Islam

entered the archipelago around the VII and VIII centuries AD. This is based on Chinese news

stories that tell the story of the Arabs' attack. Tang Dynasty in China Textbook History of Islamic

Civilization- Introduction | 301 also reported that in Srivijaya there were already Muslim villages

that had trade relations with China. Another opinion says that Islam entered the archipelago in

the 13th century, this is based on the alleged collapse of the Abasiyah Dynasty (1258 AD), the

Marcopolo news (1292 AD), the tombstone of Sultan Malik As Saleh (1297), and the spread of

Sufism. 1. The Entry of Islam since the 7th Century AD Some historians say that the history of the

From the Pasai Ocean, through the Islamic religious trade route, it spread to Malacca and then

to the island of Java. In the 7th century AD, Islam is also believed to have entered the North Coast

of Java Island. The entry of 302 |Dr. H. Anwar Sewang, MA of Islam to Java in the 7th century AD is

based on news from China during the reign of the Tang Dynasty. The news stated that there were

Ta'shih (Arab and Persian) people who abandoned their intention to attack Kaling under the reign

of Queen Sima in 674 AD. 2. The Entry of Islam since the 11th Century AD Some other historians

argue that the history of the entry of Islam into Indonesia began in the 11th century AD. This

opinion is based on evidence of the existence of a tombstone of Fatimah binti Maimun near

Gresik, East Java. This tombstone is dated 1082 AD. 3. The Entry of Islam since the 13th Century

AD In addition to the two opinions above, several other experts actually believe that the history

in the Pasai Ocean (1297), and news from Ib

Islamic religion entered the archipelago brought by Muslim traders through two routes, namely

the northern route and the seletan route. Via the northern route with the route: Arab (Mecca and

Medina) – Damascus – Baghdad – Gujarat (west coast of India) – Nusantara. Through the southern

route with the route: Arab (Mecca and Medina) – Yemen – Gujarat (west coast of India) – Sri Lanka

– Nusantara. The way Islam spreads in the archipelago is carried out through various ways,

including through trade, social, and teaching. 1. Trade Muslim traders from Arabia, Persia, and

India took part in the trade traffic that connected West, East Asia, and Southeast Asia from the

7th to the 16th century. The Muslim traders finally stopped by Indonesia as well, and it turned out

that what they were doing was not only trading, but also preaching and spreading Islam. When

trading they show a good Muslim personality, virtuous, honest, trustworthy, and trustworthy. This

they also teach about equal rights, there is no difference between them because the beginning

of human beings is not determined by their caste except because of their devotion to Allah. Islam

teaches its people to help each other, the rich help the poor, the strong help the weak, and so on.

So that with this teaching, Islam is more easily accepted by the public because its teachings are

very noble. 3. Education and Teaching of the Teachings of the Prophet Muhammad SAW. About

"Convey from me even if it is only one verse", became the motivator of the Islamic missionaries

at that time to further the Textbook on the History of Islamic Civilization- Introduction | 305 is

passionate about delivering the teachings of Islam. On every occasion, the missionaries convey

Islamic teachings to the surrounding community through education and teaching by using prayer

rooms, the house of one of the residents, and even open places such as under shady trees as a

ace in a revolutionary, fast, and singular way, but evolved, gradually, and was very

diverse. According to historians, theories about the arrival of Islam to Indonesia can be divided

into: a. Mecca Theory The Mecca Theory says that the process of the entry of Islam into Indonesia

century AD. The figure who introduced this theory was Haji Abdul Karim Amrullah or HAMKA, one

of the Indonesian scholars and writers. Hamka expressed his opinion in 1958, during an oration

delivered at the anniversary of the State Islamic University (PTIN) in Yogyakarta. He rejected all

the assumptions of 306 |Dr. H. Anwar Sewang, MA of Western scholars who stated that Islam

came to Indonesia not directly from Arabia. The argumentation materials used as reference

materials for HAMKA are local Indonesian sources and Arabic sources. According to him, the

initial motivation for the arrival of Arabs was not based on the value of economic values, but was

driven by the motivation of the spirit of spreading Islam. In Hamka's view, the trade route between

Indonesia and Arabia took place long before the date of Christ. b. Gujarat Theory The Gujarat

theory says that the process of the arrival of I

slam to Indonesia originated from Gujarat in the 7th century AH or 13th century AD.

but Gujarati traders who had embraced Islam and traded to the eastern world, including

Indonesia. In subsequent developments, Pijnapel's theory was agreed and disseminated by a

prominent Dutch orientalist, Snouck Hurgronje. According to him, Islam has developed in the

port cities of the Subcontinent Textbook on the History of Islamic Civilization- Introduction | 307

India. The Gujarati people had opened trade relations with Indonesia earlier than with Arab

traders. In Hurgronje's view, the arrival of the Arabs occurred in the following period. Most of the

Arabs who came were descendants of the Prophet Muhammad PBUH who used the title "sayid"

or "syarif" in front of his name. The Gujarat theory was then also developed by J.P. Moquetta

(1912) who gave an argument with the tombstone of Sultan Malik Al-Saleh who died on 17

Dzulhijjah 831 H/1297 AD in Pasai, Aceh. According to him, the tombstones in Pasai and the tomb

process of Islam's arrival to Indonesia originated from Persia or Persia (now Iran). The originator

of this theory is Hoesein Djajadiningrat, a historian from Banten. In 308 |Dr. H. Anwar Sewang,

MA gives his argument, Hoesein focuses his analysis more on the cultural similarities and

traditions that developed between the Persian and Indonesian societies. These traditions

include: the tradition of celebrating 10 Muharram or Ashura as the holy day of the Shia for the

death of Hussein bin Ali, the grandson of the Prophet Muhammad, as developed in the tradition

of the ark in Pariaman in West Sumatra. The term "ark" (coffin) is taken from Arabic which is

translated through Persian. Another tradition is mystical teachings that have many similarities,

for example between the teachings of Sheikh Siti Jenar from Central Java and the Sufi teachings

of Al-Hallaj from Persia. It is no coincidence that the two were sentenced to death by the local

nother reason put forward by Hoesein that is in line with Moquetta's theory is that there

is a similarity in the art of sculptural calligraphy on the tombstones used in early Islamic

cemeteries in Indonesia. Another similarity is that Indonesian Muslims adhere to Mahzab Syafei,

arrival of Islam to Indonesia (especially in Java) comes from Chinese nomads. The Chinese have

been in contact with Indonesian society long before Islam was known in Indonesia. On the

Textbook of the History of Islamic Civilization- Introduction | 309 Hindu-Buddhist periods, ethnic

Chinese or Chinese have mingled with the Indonesian population—especially through trade

contacts. In fact, the teachings of Islam had reached China in the 7th century AD, a time when

this religion was just developing. Sumanto Al Qurtuby in his book The Flow of China-Islam Java,

stated that according to the chronicle of the Tang Dynasty (618-960) in the Canton, Zhang-zhao,

Quanzhou, and southern Chinese coastal areas, there were a number of Islamic settlements.

This Chinese theory when viewed from several foreign (chronicle) and local (chronicles and tales)

sources, is acceptable. In fact, according to a number of sources, it is written that the first Islamic

northern China bordering Russia. Other evidences are old mosques with Chinese architectural

value that were founded by the Chinese community in various places, especially on the island of

Java. Important ports throughout the 15th century such as Gresik, for example, according to

Chinese records, were occupied first by 310 sailors |Dr. H. Anwar Sewang, MA and Chinese

traders. All of the above theories each have their own weaknesses and advantages. There is no

clear absoluteness and certainty in each of these theories. Sufism and Islam in Indonesia

Islamization in Indonesia occurred at a time when Sufism became the dominant pattern of

thought in the Islamic world. Generally, Indonesian historians have stated that although Islam

has come to Indonesia since the 8th century AD, since the 13th century AD Islamic community

groups began to develop. This coincided with the period of development of thariqat