THROUGH THE CRUSADES

THROUGH THE CRUSADES

The Crusades that lasted for almost two centuries (1095 – 1291) had a very significant

impact, especially for Europe which was civilized with a much more advanced Islamic civilization

from various sides. The Crusades resulted in a relationship between two very different worlds.

European society is slow and reluctant to trade and its naïve opinion on the business world.

European society seems orthodox and traditional. On the other hand there was a Byzantine

society that glittered with urban vitality, broad economic freedom with no reproach from any

particular ideology and with advanced trade. The Crusaders came from very arid fortresses and

thought that they would face the History of Islamic Civilization Textbook- Introduction | 207 with

explained as follows: First: The crusade

that took place between the Eastern and Western nations became a link for the European

people, especially to recognize the Islamic world more closely. This has a fairly important

meaning in the contact of civilization between Western nations and Eastern civilizations that are

more advanced and open. This contact of civilization has an impact on the exchange of ideas and

thoughts between the two regions. The West sees the progress of science and life in the East and

this is a strong impetus for the West in the intellectual growth and life system of the Nation 208

|Dr. H. Anwar Sewang, MA West in Europe. This interaction has greatly contributed to the

renaissance movement in Europe. So it can be said that the progress of Europe is the result of

the transformation of civilization from the East. Second: Before the Crusades, Europeans had not

European economy. Third: The Crusades as a means of flowing knowledge from East to West.

After the invasion that lasted more than 2 centuries, Western soldiers began to adjust to the life

of the Eastern Nation. They saw the height of Islamic civilization and culture in various aspects of

life, namely, food, clothing, household appliances, music, tools of war, medicine, science,

economy, irrigation, crops, literature, military science, mining, government, shipping (navigation)

and others. Crusaders carrying a Textbook on the History of Islamic Civilization- Introduction |

209 various sciences to their country, in other words, there was a transformation of culture and

civilization (civilazation) from East to West. Fourth: The West conducts an investigation of art and

culture as well as knowledge and various scientific discoveries in the East. This includes the

agricultural system, the Eastern industrial system that has developed and developed as well as

Christians, it is believed that the citizens of Eastern countries, both Christians and Jews,

especially Muslims. Of course, if this is not addressed wisely, it will become a time bomb that is

ready to explode at any time. b. Through the Land of Sicily 210 |Dr. H. Anwar Sewang, MA Sicily is

an island in the Central Sea, located in the south of the Italian peninsula, separated by the Strait

of Messina. This island resembles a triangle with an area of 25,708 square km. To the north is the

bay of Palermo and to the east is the bay of Catania. The island to the west and south is the

Mediterranean Sea, to the north it is bordered by the Tyrrhenian Sea and to the east by the Ionian

Sea. The island of Sicily is mountainous and very beautiful, the climate is good, the soil is fertile,

and it is full of natural wealth. The island is divided i

nto three parts: Val di Mazara to the west, Val di Noto to the southeast and Val Demone

211 Sicily is a fertile island in Southern Italy once ruled by the Greeks, Romans, Byzantines, Arabs

and eventually fell into the Christian kingdom of Normandy and is now part of Italy. We know that

the Arabs conquered Sicily at the end of the Aghalibah dynasty which was established in Africa

(now Tunisia and Algeria) in the Abbasid era, namely in the middle of the 3rd century Hijri or 10

AD and after the Romans invaded Islamic areas. When the Fatimians came and established their

power in the West, they also controlled Sicily, part of the Aghalibah dynasty and controlled

southern Italy to Rome. The control of the Arabs over the Italian regions caused Islamic

civilization to become extensive, areas such as Palermo, Messine, Siracusaa, Bari then became

the center of Islamic civilization in Italy. The Latin Christian world felt the influence of Muslims

through Sicily. The first attack on Sicily in 652, when the city of Siracusa was invaded, the Arabs

brother Roger led an invasion of Sicily and successfully captured Messina and continued with the

occupation of the entire region until 1091. Thus, the presence of Arabs in Spain and Sicily, Arab

superiority slowly found its way into Western Europe. Although Western Europe was late in

establishing relations with the Byzantine Empire, it took over the culture of the Arabs far more

than the Byzantines. c. Via Andalusia (Spain). Most of the influence of Islamic culture on Europe

occurred due to the Muslim occupation of Spain and Sicily. The Arabs for 8 centuries occupied

this area. Therefore, Islamic civilization spread in different centers. Such as: in Cordova, Seville,

Granada, Toledo. The majority of the population of Andalusia (Spain) adheres to the teachings of

the Creed, which was then divided with the arrival of Arab civilization. They even changed their

language by speaking Arabic. They know the History of Islamic Civilization Textbook- Introduction

214 |Dr. H. Anwar Sewang, MA CHAPTER VIII Islamic Civilization during the Abbasid Dynasty (750-

1258 AD) History of the Establishment of the Abbasid Dynasty The Abbasid dynasty government

was attributed to Al-Abbas, the uncle of the Prophet, while the first Caliph of this government was

Abdullah Ash-Sahffah bin Muhammad bin Ali Bin Abdulah bin Abbas bin Abdul Muttalib.In 132

AH/750 AD, by Abul Abbas Ashsaffah, and at the same time as the first caliph. For five centuries

from 132-656 AH (750 AD-1258 AD). The victory of thought that was once echoed by the Banu

Hashim (Alawiyun) after the death of the Prophet by saying that those who have the right to rule

are the descendants of the Prophet and his children. Before the establishment of the Abbasid

Dynasty, there were three main axes that were the center of activity, among each other had their

places of activity, namely Humaimah, Kufa, and khurasan. Textbook on the History of Islamic

Civilization- Introduction | 215 In the city of Mumaimah lived the Abbasid family, one of its leaders

was named Al-Imam Muhammad bin Ali who l

Abbasid leader who wanted to establish Abbasid power, was known to the last Ummayah caliph,

Marwan bin Muhammad. Ibrahim was eventually captured by the Umayyad dynasty forces and

imprisoned in Haran before being executed. He bequeathed to his brother Abul Abbas to take his

place when he knew that he would be killed, and ordered him to move to kufa. Soon Abul Abbas

moved from Humaimah to kufa accompanied by other Abbasid leaders such as Abu Ja'far, Isa

bin Musa, and Abdullah bin Ali. The Umayyad ruler in kufa, Yazid bin Umar bin Hubairah, was

conquered by the Abbasids and expelled to the Referee.Abu Salamah then camped in the kufa

that had been conquered in 132 H. Abdullah bin Ali, one of Abbul Abbas's uncles was ordered to

pursue the last Umayyad khalifah, marwan bin Muhammad 216 |Dr. H. Anwar Sewang, MA with

his fleeing army, where it can finally be hit in the lowlands of the Zab river. The caliph fled to fustat

The Abbasid Caliphs They concentrated their activities in Khurasan. With this effort, in 132 AH /

750 AD the Daulah Amawiyah fell with the killing of Marwan ibn Muhammad, the last Caliph. With

the murder of Marwan, the Abbasid Empire

Muhammad, with the title Abu al-Abbas al-Saffah, in 132-136 AH / 750-754 AD. Initially, the

Abbasid Caliphate used Kuffah as the center of government, with Abu as-Saffah (750-754 AD) as

the first Caliph. His successor Caliph, Abu ja'far al-Mansur (754-775) moved the center of

government to Baghdad. The Abbasid Empire experienced a shift in developing government. So

that the Abbasid period can be grouped into five periods in relation to the form of government.

Meanwhile, according to the origin of the ruler during the period of 508 years, the Abbasid state

experienced three changes of rulers. Namely the Banu Abbas, the Banu Buwaihi, and the Banu

Seljuk. Textbook on the History of Islamic Civilization- Introduction | 217 The details of the

composition of the rulers of the Abbasid government are as follows. A. Bani Abas (750-932 A.D.)

1) Caliph Abu Abbas-As-Safak (750-754 A.D.) 2) Caliph Abu Jakfar Al-Mansur (754-775 A.D.) 3)

AD) C. Bani Seljuk 1) Caliph Al-Muktadi (1075-1048 AD) 2) Caliph Al-Mustazhir (1074-1118 AD) 3)

Caliph Al-Mustasid (1118-1135 AD) 218 |Dr. H. Anwar Sewang, MA The periodization in the

Abbasid Empire is as follows: a. The First Period (750-847 AD) Begins with the Iron Hand As is

known, the Abbasid Empire was founded by Abu Abas. It is said that this is because in the Abbasid

Empire there were two other dynasties besides the Abbasid Dynasty. It turns out that he has not

been in power, only four years. Development in the real sense was carried out by his successor,

Abu Jakfar al-Mansur (754-775 AD). He ruled ruthlessly, which was the capital for the

achievement of the glory days of the Abasiyah Empire. In the early period of the Abasiyah Dynasty

government, the emphasis was still on regional expansion policies. If the foundation of the

time of Caliph al-Mahdi (775-785 AD) to Caliph al-Wasiq (842-847 AD). The golden age began in

the reign of the successor of Caliph Al-Jakfar, and reached its peak during the reign of Harun Al-

Rashid. During those years, the Caliphs develop

AD – 334H/ 945 AD) The policy of the Caliph Al-Mukasim (833-842 AD) to choose Turkish elements

in the army of the Abbasid Caliphate was motivated by the rivalry between the Arabs and Persians

during the time of Al-Makmun and earlier. Rebellions still emerged during this period, such as the

Zanj rebellion in the southern Iraqi lowlands and the Karamitah rebellion in Bahrain. The

important factors that caused the decline of the Bani Abas in the period were. First, the extent of

the territory that must be controlled, while communication is slow. Second, the

professionalization of the army caused the dependence on them to be very high. Third, financial

difficulties because the burden of financing the army is very large. After the decline of military

power, the caliph could no longer force the remittance of taxes to Baghdad. c. Third Period (334

H/945-447 H/1055 AD) The position of th

e Abasiyah Empire which was under the power of the Banu Buwaihi was the main cirri of

this third period. 220 |Dr. H. Anwar Sewang, MA The situation of the Caliph was worse than in the

Wasit, and Baghdad. Baghdad in this period was not the center of Islamic government, as it had

moved to Shiraz where Ali ibn Buwaihi was in power. d. Fourth Period (447 H/1055 A.D.-590

H./1199 A.D.) This fourth period was marked by the rule of the Seljuk Banu in the Abbasid Empire.

His presence was at the request of the Caliph to paralyze the power of the Banu Buwaihi in

Baghdad. The Caliph's condition has indeed improved, not least because his authority in the field

of religion has returned after being controlled by

the Shiites for some time. e. The Fifth Period (590 H / 1199 AD - 656 H / 1258 AD) There

has been a major change in this period. During this period, the Abbasid Caliphate was no longer

and civilization. Of the approximately 37 caliphs who were once in power, there were several

caliphs who really cared about developing Islamic science and civilization, as well as various

other fields, such as social and cultural fields. Among the achievements in the field of cultural

social science is the process of acculturation and assimilation of the community. The social

conditions of a pluralistic society have a positive impact on the development and progress of

Islamic civilization at this time. Because with the knowledge and skills they have, they can be

used to advance other socio-cultural fields which then become a symbol for the progress of other

socio-cultural and scientific fields. Among the advances in socio-cultural science that existed

during the Abbasid Caliphate were the art of building and architecture, both for palace buildings,

while the construction of cities such as the construction of the cities of Baghdad, Samarra and

others. Progress has also occurred in the fields of literature, language and music. It was in this

mas that a famous writer and cultural figure

Meanwhile, popular figures in the field of music whose works are still used are Yunus bin

Sulaiman, Khalil bin Ahmad, the creator of Islamic music theory, Al Farabi and others. In addition

to the fields mentioned above, there has also been progress in the field of education. In the early

days of the Abbasid Dynasty, many caliphs had been employed to develop and advance

education. Therefore, they then established educational institutions, ranging from elementary to

higher levels. 1. Progress in the political and military fields Among the striking differences

between the rulers of the Umayyad Dynasty and the Abbasid Dynasty lies in the orientation of the

policies they issued. The Umayyad Dynasty ruler the policy orientation that he issued was always

the Textbook of the History of Islamic Civiliz

Bani Abbasid Dynasty focused more on efforts to develop Islamic science and civilization, so that

this reign period is known as the golden age of Islamic civilization. Even so, efforts to maintain

related to military and defense security. The formation of this institution was based on the

military political reality that during the Abbasid Dynasty rule, there were riots and even some

regions tried to separate themselves from the Abbasid Dynasty 2 government. Progress in the

field of science The Productivity of Muslims during the Abbasid Dynasty in the development of

science and Islamic civilization as a whole is ins

eparable from various supporting factors. Among them is the political policy of the Bani

Abbasid government towards the non-Arab community (Mawali), which has an intellectual

tradition and research culture that has long encompassed 224 |Dr. H. Anwar Sewang, MA of their

950 AD) and others. The progress of Islamic science and civilization also occurred in the fields of

history, earth science, astronomy and so on. The first famous Muslim historian to live during this

time was Muhammad ibn Ishaq (d. 152 AH / 768 AD). 3. Progress in Islamic Religious Science The

reign of the Abbasid Dynasty which lasted approximately five centuries (750-1258 AD), was

recorded as the heyday of Islamic science and civilization. The progress of Islamic science and

civilization, especially progress in the field of religious science, cannot be separated from the

participation of scholars and the government who provide strong support, both moral, material

and financial support, to the scholars. The serious attention of this ruler made the scholars who

the Textbook on the History of Islamic Civilization- Introduction | 225 wanted to develop this

hadith, interpretation, fiqh and Sufism. The Dynasties That Broke Free from Baghdad

Disintegration in the political sphere actually began to occur at the end of the Umayyad era.

However, talking about Islamic politics in the course of history, there will be a difference between

the Umayyad government and the Abbasid government. The territory of the Umayyad Bani, from

the beginning of its establishment to the time of its Collapse, was parallel to the boundaries of

Islamic territory. This is not entirely true to apply to the Banu Abbas government. The power of

this dynasty was never recognized by Spain and the whole of North Africa, except for Egypt which

was intermittent and mostly nominal. In fact, in reality, many regions were not controlled by the

caliph. In real terms, the area is under the authority of the governors of the provinces concerned.

Its relationship with the caliphate is marked by the payment of tribute. 226 |Dr. H. Anwar Sewang,

M.A. According to watts, actually the vulnerability of the Banu Abbas power began to be seen

from the beginning of the 9th century. This phenomenon may coincide with the arrival of leaders

movement. This movement has inspired many political movements, in addition to religious

issues. Apparently, the caliphs we

re unaware of the political dangers of national fanaticism and religious sects. The

dynasties that were born and broke away from the rule of Baghdad during the Abbasid Caliphate,

among them were: 1. The Persian a. Thahiriyyah in Khurasan, (205-259 AH/820-872 AD). b.

Shafariyah in Fars, (254-290 AH/868-901 AD). c. The Samaniyah in Transoxania, (261-389

AH/873-998 AD). Textbook on the History of Islamic Civilization- Introduction | 227 d. Śahyyah in

Azerbaijan, (266-318 AH/878-930 AD). e. Buwaihiyah, even controlled Baghdad, (320-447

AH/932-1055 AD). 2. The Turkish a. Thuluniyah d Egypt, (254-292 AH/837-903 AD). b. Ikhsyidiyah

in Turkistan, (320-560 AH/932-1163 AD). c. Ghaznawiyah in Afghanistan, (351-585 AH/962-1189

489 AH/990-1095 AD). c. Ayubiyah (564-648 AH/1167-1250 AD). 4. The Arab a. Idrisiyyah in

(184-289 AH/800-900 AD). c. Dulafiyah in Kurdistan, (210-285 AH/825-898 AD). d. Alwiyah in

Tabaristan, (250-316 AH/864-928 AD). e. Hamdaniyah in Aleppo and Maushil, (317-394 AH/929-

1002 AD). f. Mazyadiyyah in Hillah (403-545 AH/1011-1150 AD). g. Ukailiyyah in Maushil, (250-489

AH/996-1095 AD). h. Mirdasiyyah in Aleppo, (414-472 AH/1023-1079 AD). 5. Those who claim to

be caliphate: a. Umawiyah in Spain b. Fathimiyah in Egypt. From the background of these

dynasties, it is clear that there is competition between nations, especially between Arabs,

Persians, and Turks.In addition to the national background, the dynasties are also based on

religious understanding, some are Shi'a, some are Sunni. The important factors that led to the

decline of the Abbasid Bani in this period, so that many regions became independent, were: 1.

professionalism of the armed forces, the caliph's dependence on them was very high. 3. The

country's finances are very difficult because the costs incurred for mercenaries are enormous.

At a time when military power was declining, the caliph could not afford to force the remittance

of taxes to Baghdad. Factors That Cause the De

progressed in all fields for hundreds of years, but on the other hand Muslims have also

experienced setbacks and backwardness. The Abbasid Dynasty, as the second dynasty in the

history of Muslim rule after the Umayyad dynasty, in its history experienced the same phases as

the Umayyad dynasty, namely the phase of birth, development, glory, then entered difficult times

and finally regressed and fell. 230 |Dr. H. Anwar Sewang, MA The decline and destruction of the

Abbasid Dynasty which became the beginning of the decline of the Islamic world occurred with

a causality process as experienced by the previous dynasty. Internal conflicts, the inability of the

caliph to consolidate his territory, the hedonistic culture that plagued the palace family and the

like, besides there were also threats from outside such as the invasion of the crusaders into

Islamic territories and the attack of the Mongol army led by Hulagu Khan. In this paper, the author

for th

namely: A. Internal Factors of the History Textbook of Islamic Civilization- Introduction | 231 As

seen in the periodization of the Abbasid caliphate, the factors that caused the decline did not

come suddenly. The seeds were already visible in the first period, only because the caliph in this

period was very strong, so the seeds did not have time to develop. In the history of the power of

the Abbas Bani, it can be seen that if the caliph is strong, the ministers tend to play the role of the

chief civil servant, but if the caliph is weak, they will have the power to regulate the wheels of

government. In addition to the weakness of the caliph, there were many other factors that caused

the Abbasid caliphate to retreat, each of which was related to each other. Some of them are as

follows:[1] • 1. The power struggle in the center of the Abbasid Caliphate was founded by the

Abbasid Banu who allied with the Persians. The alliance was based on the common fate of the

by the existence of ashabiyah (tribalan). Thus, the Abbasid caliphate is not upheld above the

traditional ashabiyyah. However, the Persians were not satisfied. They wanted a dynasty with

kings and servants from Persia as well. Meanwhile, the Arabs thought that the blood flowing in

their bodies was special blood (race) and they looked down on the non-Arabs ('ajam) in the

Islamic world. This national fanaticism seems to have been allowed to develop by the rulers.

Meanwhile, the caliphs implemented a new system of slavery. Persian or Turkish slaves were

made into officers and soldiers. Caliph Al-Mu'tashim (218-227 AH) who gave a great opportunity

for the Turks to enter the government. They were appointed as important people in the

government, given palaces and houses in the city. They also became dominant and controlled

army became stronger, they were able to determine who was appointed Caliph. Since then, the

rule of the Banu Abbas has actually ended. Power is in the hands of the Turkish people. This

position was then captured by the Banu Buwaih, the Persians, in the third period (334-447), and

then transferred to the Seljuk Dynasty, the Turks in the fourth period (447-590H). [3] • 2. The

emergence of small independent dynasties The Abbasid territories in the first period until the

period of collapse were extensive, covering various different nations, such as Morocco, Egypt,

Syria, Iraq, Persia, Turkey and India. Although in reality many areas were not controlled by the

Caliph, in real terms, these areas were under the authority of the governors concerned. The

relationship with the Caliph was only marked by the payment of tribute. [4] It is possible that the

rulers of the Banu Abbas were quite content with nominal recognition, with the payment of

tribute. The reason is, because the Caliph was not strong enough to make them submit, the level

of mutual trust among the 234 |Dr. H. Anwar Sewang, MA ruler and executor of the government

t more emphasis on the development of civilization and culture than politics and

expansion. [5] In addition, the main reason why many regions became independent was the

Abbas. The dynasties that were born and separated from Baghdad during the Abbasid caliphate

were: 1. Persian rulers: Thahiriyyah in Khurasan (205-259 AH), Shafariyah in Fars (254-290 AH),

Samaniyah in Transoxania (261-389 AH), Sajiyyah in Azerbaijan (266-318 AH), Buwaihiyyah, and

even controlled Baghdad (320-447). 2. The Turks: Thulunids in Egypt (254-292 AH), Ikhshidiyah in

Turkistan (320-560 AH), Ghaznawiyah in Afghanistan (352-585 AH), Seljuk Dynasty and its

branches 3. Kurds: al-Barzukani (348-406 AH), Abu Ali (380-489 AH), Ayubiyah (564-648 AH). 4.

Arabs: Idrisiyyah in Morocco (172-375 AH), Aghlabiyyah in Tunisia (18-289 AH), Dulafiyah in

Kurdistan (210-285 AH), Alawiyah in Tabaristan (250-316 AH), Hamdaniyah in Aleppo and

Maushil (317-394 AH), Textbook on the Hist

ory of Islamic Civilization- Introduction | 235 Mazyadiyyah in Hillah (403-545 AH),

Ukailiyyah in Maushil (386-489 AH), Mirdasiyyah in Aleppo (414-472 AH). 5. Who Claims to be the

Caliph: Umawiyah in Spain and Fatimid in Egypt. [7] • 3. Economic Decline In the first period, the

government of Banu Abbas was a wealthy government. The funds that came in were greater than

those that came out, so that Baitul-Mal was full of treasures. The community's economy is very

independent and no longer paid tribute. Meanwhile, the swelling of expenditure is caused by,

among other things, the increasingly luxurious lives of caliphs and officials. The types of

expenditure are increasingly diverse and officials are corrupt. [9] 236 |Dr. H. Anwar Sewang, MA

Unstable political conditions cause the country's economy to collapse. On the contrary, poor

economic conditions weakened the political power of the Abbasid dynasty, these factors were

interrelated and inseparable. • 4. The Emergence of Heresies and Religious Fanaticism Because

the Persians' ideals of becoming rulers were not fully achieved, this disappointment prompted

some of them to propagate the teachings of Humanism, Zoroastrianism and Mazdaism. The

emergence of this movement known as the Zindiq movement tempted the caliphs' sense of faith.

replaced by his son Al-Mahdi who was more aggressive in fighting the Zindiq people and even he

established a special post to supervise their activities and perform mihnah with the aim of

eradicating heresy. However, all of this did not stop their activities. The conflict between the

believers and the Zindiq continues from very simple forms such as polemics about teachings, to

armed conflicts that the Textbook on the His

tory of Islamic Civilization- Introduction | 237 sheds blood on both sides. The alAfsyin and

Qaramithah movements are examples of such armed conflicts. At the time when this movement

began to take corners, many of its supporters took refuge behind Shi'a teachings, so that many

Shi'a schools were seen as ghulat (extreme) and considered deviant by Shi'a believers

themselves. The Shi'a school is indeed known as a political school in Islam that is opposed to the

Ahlussunnah ideology. Between the two, there are often conflicts that sometimes also involve

the ruler. Al-Mutawakkil, for example, ordered that the tomb of Hussein Ibn Ali in Karballa be

destroyed. However, his son, al-Muntashir (861-862 A.D.), again allowed the Shi'a to "visit" the

tomb of Hussein. [11] Shi'a had ruled in the Abbasid caliphate through the Banu Buwaih for more

than a hundred years. The Idrisid dynasty in Morocco and the Fathimid caliphate in Egypt were

sharpened by al-Ma'mun, the seventh caliph of the Abbasid dynasty (813-833 AD), with 238 |Dr.

H. Anwar Sewang, MA making mu'tazilah the official school of the state and performing mihnah.

During the time of al-Mutawakkil (847-861 AD), the Mu'tazilah school was abolished as a state

school and the ahlusunnah class rose again.

The Mu'tazilah school revived during the time of the Banu Buwaih. However, during the

Seljuk dynasty, which adhered to the Ash'ariyyah ideology, the elimination of the Mu'tazilah group

began to be carried out systematically. With the support of the rulers, the Ash'ariyah school

flourished and triumphed. [12] B. External Factors In addition to the above, which are the internal

factors of the decline and destruction of the Caliphate of the Abbasid people. There are also

external factors that cause the Abbasid caliphate to be weak and eventually destroyed. • 1. The

defeat of the Roman army in the Crusades has sown the seeds of hostility and hatred among

Christians towards Muslims. The hatred increased after the Saljuk Dynasty that controlled

Jerusalem implemented several