TOWARDS THE GOLDEN PEAK
The Abbasid Caliphate is a continuation of the previous caliphate of the Umayyad Banu
Umayyad, where the founder of this caliphate was Abdullah al-Saffah ibn Muhammad ibn Ali ibn
Abdullah ibn al-Abbas Rahimahullah. The pattern of government implemented by the Abbasid
Empire differed according to political, social, and cultural changes. His rule lasted for a long
time, from 132 AH / 750 AD - 656 AH / 1258 AD. Based on changes in government and political
patterns, historians usually divide the Abbasid Empire's reign into five periods: 1. The First Period
(132 AH/750 AD - 232 AH/847 AD), called the first period of Arab and Persian influence. 2. The
Second Period (232 AH/847 AD - 334 AH/945 AD), called the first period of Turkish influence. 3.
The Third Period (334 H/945 AD - 447 H/1055 AD), the period of power of the Banu Buwaihi
Dynasty in the Abbasid Caliphate. This period is also called the second Persian influence period.
4. The Fourth Period (447 H/1055 AD - 590 H/l194 AD), the period of power of the Seljuk Empire
in the Abbasid Caliphate; it is usually also called the second period of Turkish influence (under
the control) of the Great Seljuk Sultanate (Salajiqah al-Kubra/Great Seljuk).
The Fifth Period (590 AH/1194 AD - 656 AH/1258 AD), the caliph's period was free from
the influence of other dynasties, but his rule was only effective around the city of Baghdad and
ended by the invasion of the Mongols. In the first period of the Abbasid rule reached its golden
age. Politically, the caliphs were really strong figures and were the center of political and religious
power at the same time. On the other hand, the prosperity of the community reached the highest
level. This period also succeeded in preparing the foundation for the development of philosophy
and science in Islam. However, after this period ended, the Abbasid government began to decline
politically, although philosophy and science continued to develop.
Initially, the capital of the state was al-Hashemiyah, near Kufa, but in order to further
consolidate and maintain the stability of the newly established state, al-Mansyur moved the
capital of the state to his newly built city, Baghdad, near the former capital of Persia, Ctesiphon,
in 762 AD. Thus, the center of government of the Abbasid Dynasty was in the midst of the
Persians. In this new capital, al-Manshur consolidated and regulated his government, among
other things, by creating a kind of executive and judicial institution. In the field of government, he
created a new tradition by appointing Wazir as the coordinator of the existing ministry. The first
vizier to be appointed was Khalid bin Barmak, from Balkh, Persia. He also established the state
protocol institute, the state secretary, and the state police in addition to improving the armed
forces. He appointed Muhammad ibn Abdurrahman as a judge in the state judiciary. The post
position that had existed since the time of the Umayyad Dynasty was increased in its role with
additional duties. In the past, it was just to deliver letters, during the time of al Manshur, the Post
Office was assigned to collect all information in the regions so that the state administration could
run smoothly. The directors of the Post Office are in charge of reporting the behavior of the local
Governor to the Caliph.
Thus, the concept of the caliphate in his view and continuing to the next generation is a
mandate from Allah, not from humans, nor just a continuation of the Prophet as in the time of al-
Khulafa' al-Rasyiduun. In addition, unlike the Umayyad Sovereign Rulers, the Abbasid caliphs
used the "title of the throne", such as al-Manshur, and later this title was more popular than the
actual name. If the foundations of the Abbasid Empire were laid and built by Abu al-Abbas as-
Saffah and al-Manshur, then the golden peak of this dynasty was in the seven caliphs after it,
namely al-Mahdi (775-785 AD), al-Hadi (775-786 AD), Harun ar-Rashid (786-809 AD), al-Ma'mun
(813-833 AD), al-Mu'tashim (833-842 AD), al-Watsiq (842-847 AD), and al-Mutawakkil (847-861
AD). During the time of al-Mahdi the economy began to increase with an increase in the
agricultural sector through irrigation and an increase in mining products such as silver, gold,
copper and iron. Apart from that, transit trade between East and West also brought a lot of wealth
with Bashrah being an important port. The popularity of the Abbasid Empire reached its peak
during the time of the caliph Harun Ar-Rashid Rahimahullah (786-809 AD) and his son al-Ma'mun
(813-833 AD). Harun al-Rashid's wealth was widely used for social purposes, and established
hospitals, medical education institutions, and pharmacies. At that time, there were at least
about 800 doctors. In addition, public baths are also
Al-Ma'mun, the successor of Harun Ar-Rashid, is known as a caliph who was very fond of
philosophy. During his reign, the translation of foreign books was encouraged. To translate Greek
books, he employed translators from Christians and other religions who were experts (wa laa
haula wa laa quwwata illaa billaah). He also established many schools, one of his most important
major works was the construction of Baitul-Hikmah, a translation center that functioned as a
university with a large library. It was during this Al-Ma'mun period that Baghdad began to become
a center of culture and science. Al-Mu'tasim, the next caliph (833-842 AD), gave the Turks a great
opportunity to enter the government, their involvement began as a guard army. Unlike during the
Umayyad Empire, the Abbasid Dynasty changed the army system. The practice of Muslims
following the war has stopped. Soldiers are specially trained to become professional soldiers.
Thus, the military power of the Banu Abbasid Dynasty became very strong. However, during this
period there were many challenges and political movements that disturbed stability, both from
the Abbasids themselves and from outside. These movements, such as the movement of the
remnants of the Umayyads and the internal circles of the Abbasid Party, the al-Khawarij
revolution in North Africa, the Zindiq movement in Persia, the Shi'a movement, and conflicts
between nations and religious schools of thought, can all be extinguished.
As described above, the peak of the development of Islamic culture and thought occurred
during the reign of the Abbasids, however, it does not mean that it all started from the creativity
of the rulers of the Abbasids themselves. Some of them have started since the beginning of the
revival of Islam. In the field of education, for example, at the beginning of Islam, educational
institutions had begun to develop. At that time, educational institutions consisted of two levels:
1. Maktab/Kuttab and Masjid, which is the lowest educational institution, where children know
the basics of reading, counting and writing; and a place for teenagers to learn the basics of
religious science, such as tafsir, hadith, fiqh and language. 2. The level of deepening, where
students who want to deepen their knowledge, go out of the region to study from one or several
experts in their respective fields. In general, the knowledge demanded is religious sciences. The
teaching takes place in mosques or in the homes of the scholars concerned. For the children of
the ruler, education can take place in the palace or at the house of the ruler by calling expert
scholars there. These institutions then developed during the Abbasid rule, with the
establishment of libraries and academies. The library at that time was more of a university,
because besides the books, there people could also read, write and discuss. The development
of the educational institution reflects
The assimilation between the Arabs and other nations that had previously experienced
development in the field of science. During the reign of the Abbasids, many non-Arab nations
converted to Islam. Assimilation takes place effectively and is useful. These nations gave a
certain share in the development of science in Islam. Persian influence, as already mentioned,
was very strong in the field of government. In addition, the Persians have contributed a lot to the
development of science, philosophy and literature. Indian influence is seen in medicine,
mathematics and astronomy, while Greek influence enters through translations in many fields of
science, especially philosophy. 2. The translation movement takes place in three phases. The
first phase, during the period of the caliph al-Manshur to Harun Ar-Rashid. In this phase, many
translations are works in the fields of astronomy and manthiq. The second phase lasted from the
time of the caliph al-Ma'mun until 300 AH. The third phase took place after the year 300 H,
especially after the manufacture of paper. The fields of science that are translated are
increasingly widespread. The influence of the nation's advanced culture, especially through the
translation movement, has not only brought progress in the field of general science, but also
religious science. In the field of tafsir, since the beginning two methods have been known, the
first interpretation, tafsir bi al-ma'tsur, which is a traditional interpretation by taking
interpretations from the Prophet and his companions. Second, tafsir bi al-ra'yi, which is a rational
method that relies more on opinions and thoughts than hadith and the opinions of friends. These
two methods did develop during the reign of the Abbasids, but will remain
The four imams of the Madhhab of law lived during the first Abbasid reign. Imam Abu
Hanifah (may Allah have mercy on him) (700-767 AD) in his legal opinions was influenced by the
developments that occurred in Kufa, a city in the middle of Persian culture whose society had
reached a higher level of progress. Therefore, this school uses more rational thinking than hadith.
His disciple and successor, Abu Yusuf, became Qadhi al-Qudhat in the time of Aaron Ar-Rashid.
Unlike Imam Abu Hanifah, Imam Malik Rahimahullah (713-795 AD) used a lot of hadith and
traditions of the people of Medina. The opinion of the two figures of the school of law was
mediated by Imam Shafi'i (RAHIMAHULLAH (767-820 AD), and Imam Ahmad ibn Hanbal (780-855
AD) who restored the Madzhab system and the opinion of reason solely to the hadith of the
Prophet and ordered his disciples to adhere to the hadith of the Prophet and the understanding
of the Prophet's companions. They did this to preserve and purify the teachings of Islam from the
culture and customs of non-Arabs.
In addition to the four founders of the great Madzhab, during the reign of the Banu
Abbasids, many other Mujtahids expressed their opinions freely and established their Madhhabs
as well. However, because its followers did not develop, the thought and the School disappeared
with the passage of time. There were also heretical schools that existed during the time of the
Umayyad Children, such as Khawarij, Murji'ah and Mu'tazilah. However, the development of his
thinking is still limited. Mu'tazilah's rational theology emerged at the end of the Umayyad rule,
but its more complex and perfect ideas were formulated during the first period of the Banu
Abbasid reign, after contact with Greek thought that brought philosophical thought and
rationalism into Islam. The greatest formulators of Mu'tazilah's thought were Abu al-Huzail al-
Allaf (135-235 AH/752-849 AD) and al-Nazzam (185
Ash'ariyah, a traditional school in theology initiated by Abu al-Hasan al-Ash'ari (873-935
AD) who was born during the time of the Abbasids, was also greatly influenced by Greek logic.
This happened, because Al-Ash'ari was previously a follower of Mu'tazilah. The same applies to
the field of literature. The writing of hadith, also flourished during the time of the Abbasids, it may
have been mainly due to the availability of facilities and transportation, making it easier for hadith
seekers and writers to work. The influence of the translation movement can be seen in the
development of general science, especially in the fields of astronomy, medicine, philosophy,
chemistry and history. In the field of astronomy, the name al-Fazari is famous as an Islamic
astronomer who first compiled astrolobes. Al Farghani, known in Europe as Al-Faragnus, wrote a
summary of astronomical science translated into Latin by Gerard Cremona and Johannes
Hispalensis. In the field of medicine, the names ar-Razi and Ibn Sina are known. Ar-Razi was the
first figure to distinguish between smallpox and measles. He was also the first person to compile
a book on pediatrics. After that, medical science was in the hands of Ibn Sina. Ibn Sina, who is
also a philosopher, succeeded in discovering the circulatory system in humans. Among his works
is al-Qoonuun fi al-Thibb which is the greatest medical encyclopedia in history. In the field of
optics Abu Ali al-Hasan ibn al-Haitsami, known in Europe as Alhazen, is famous for opposing the
idea that the eye sends light to the object being seen. According to his theory, which was later
proven to be true, it is the object that sends light to the eye. In the field of chemistry, the famous
name Jabir ibn Hayyan, who argued that metals such as tin, iron and copper can be converted
into gold or silver by mixing a certain substance. In the field of mathematics is famous
Muhammad ibn Musa al-Khawarizmi, who is also proficient in astronomy. He was the one who
created Algebra. The word algebra comes from the title of his book, al-Jabr wa al-Muqoibalah. In
the field of history, the name of al-Mas'udi is famous, who is also an expert in geography. Among
his works is Muuruj al-Zahab wa Ma'aadzin al-Jawahir.
Al-Farabi wrote many books on philosophy, logic, soul, statehood, ethics and
interpretation of Aristotelian philosophy. Ibn Sina also wrote many books on philosophy, the
famous of which is ash-Shifa'. Ibn Rushd, who in the West is better known as Averroes, has a lot
of influence in the West in the field of philosophy, so there is a school called Averroism. During
this caliphate, the Islamic world experienced a massive increase in the field of science. One of
the great innovations of this period was the translation of works in the fields of knowledge,
literature, and philosophy from Greece, Persia, and Hindustan. Many thinkers were born today,
many of them non-Muslims and non-Arab Muslims. They played an important role in translating
and developing Greek and Hindu literature, and pre-Islamic science to European Christian
society. Their contribution led to a Greek philosopher, Aristotle, becoming famous in Europe.
Furthermore, this era witnessed the discovery of geography, mathematics, and astronomy such
as Euclid and Claudius Ptolemy. These knowledge were later improved by several Islamic figures
such as Al-Biruni and others. Such is the political and cultural progress that Islamic government
has achieved in classical times, an unparalleled progress at that time. During this time, political
progress went hand in hand with the progress of civilization and culture, until Islam reached a
golden age, glory and glory. This golden age reached its peak especially during the first period of
Abbasid rule, but after this period ended, Islamic civilization also experienced a period of decline.
C. MAMLUK INFLUENCE The Abbasid Caliphate was the first to organize the use of slave armies
called Mamluks in the 9th century. Formed by Al-Ma'mun, these slave armies were dominated by
the Turks but were also largely populated by Berbers from North Africa and Slavs from Eastern
Europe. This is an innovation because previously it was used mercenaries from Turkey.
However, the Mamluk army helped and made it difficult for the Abbasid caliphate,
because of the various conditions that existed in the Muslims at that time, which in the end this
caliphate only became a symbol and even this Mamluk army, which was later known as the Banu
Mamalik succeeded in power, which at first took the initiative to seize power in the Ayyubid
kingdom which at that time was an extension of the Abbasid caliphate. This was because the
Ayyubid rulers at that time were not firm in leading the kingdom. The Mamalik established their
own sultanate in Egypt and moved the capital from Baghdad to Cairo after various attacks from
the Tartar army and the destruction of Baghdad itself after the Mongol attacks under Hulagu
Khan. Despite being in power, the Banu Mamalik still declared themselves under the (symbolic)
power of the caliphate, where the Abbasid caliph remained as the head of state. D. INFLUENCE
OF THE BANU BUWAIHI Another factor that caused the political role of the Abbasids to decline
was the struggle for power in the center of government, by allowing the position to remain held
by the Abbasids, because the caliph was already considered a sacred religious office and could
no longer be contested, while power could be established in the center or in areas far from the
center of government in the form of small independent dynasties. Among other factors that
caused the political role of the Abbasids to decline was the struggle for power at the center of
government. This actually happened to the previous Islamic government, however, what
happened to the Abbasid government was different from what happened before. During the reign
of the Abbasids, power struggles often occurred, especially at the beginning of its establishment.
However, in the following period, as seen in the second period onwards, although the caliph was
powerless, there was no attempt to seize the caliphate from the hands of the Abbas people. All
that existed was an attempt to seize power by allowing the Abbasid caliphate to remain in place.
The Turkish army succeeded in seizing power. In their hands, the caliph is like a puppet who
cannot do anything
Disintegration in the political field has actually begun to occur at the end of the Umayyad
era. However, talking about Islamic politics in the course of history, we will see the 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 Abbasid government. The
power of this dynasty was never recognized in Spain and in all of North Africa, except for Egypt
which was intermittent and mostly nominal. In fact, many areas were not controlled by the
caliph. In real terms, these areas are under the authority of the governors of the provinces
concerned, whose relationship with the caliphate is marked by the payment of taxes. It is
possible that the Abbasid caliphs were quite satisfied with the nominal recognition of certain
provinces, with the payment of the tribute. The reasons are: 1. Perhaps the caliphs were not
strong enough to make them submit to him, 2. The rulers of the Abbasids placed more emphasis
on the development of civilization and culture than politics and expansion. This caused certain
provinces on the periphery to begin to escape the Abbasid rulers, which could happen in one of
two ways: 1. A local leader led an uprising and succeeded in gaining full independence, such as
the Umayyad Empire in Spain and the Idrisiyyah in Morocco. 2. A person who is appointed as
governor by the caliph becomes stronger, such as the Aghlabiyah Daulah in Tunisia and the
Thahiriyyah in Khurasan. With the exception of the Umayyads in Spain and the Idrisiyyahs in
Morocco, the provinces initially remained obedient in paying tribute as long as they watched
Baghdad stabilize and the caliphate was able to overcome
