explain the abbasid revolution
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THE ABBASID REVOLUTION. In 746, in the marginalized regions of modern day Iran, the region called Khorasan erupted in revolt against the weakened Umayyad Caliphate. A revolt that grew to a revolutions and installed a new dynasty that presided over the most glistening age for Islam – the Abbasid Caliphate
THE ABBASID REVOLUTION. In 746, in the marginalized regions of modern day Iran, the region called Khorasan erupted in revolt against the weakened Umayyad Caliphate. A revolt that grew to a revolutions and installed a new dynasty that presided over the most glistening age for Islam – the Abbasid Caliphate
Explanation:
Answer:
Explanation:
The Abbasid revolution was the first major military-political upheaval in the Muslim world, which resulted in the destruction of one dynasty and its replacement by another. The lessons from that revolution are as valid today as they were in the year 750.
Civilizations decay from within. External factors are mere occasions that provide the coup de grace for a civilization. Muslim history is no exception. The primary causes for the marginalization of Muslims in world history are internal. If one were alive in the year 740, one would see a Muslim empire extending from Paris to Lahore. Yet, within this enormous edifice, mighty forces were gathering momentum that would shake the empire to its very foundation. The question before a student of history is: what destroyed the internal cohesion of the Muslims?
In the historical context, faith embraces all human activity, including religious beliefs, economics, sociology, politics, statecraft, administration, science, art and culture. It is this all-embracing aspect of Islamic faith that is called Tawhid and a civilization that is based upon it is a Tawhidic civilization. Most Muslims today have reduced Tawhid to a single dimension—namely, belief in God—and have largely neglected its all-embracing dimensions.
The Omayyads fell from grace because they had departed from the Tawhidic civilization as it was founded by the Prophet and practiced by the first four Caliphs. The Omayyads were able soldiers, some were consummate politicians (Muawiya, Waleed I), one was pious and noble (Omar bin Abdul Aziz) but most were ruthless, impious and cruel. We will catalogue the most obvious of the deficiencies in their rule.
1. The Omayyads were unsuccessful in establishing the legitimacy of their rule. The issue of succession and legitimacy of rule arose immediately after the death of the Prophet. Elsewhere in these series, we have shown how Abu Bakr (r) was elected the Caliph after the Prophet, and also the turbulent circumstances surrounding the election of Ali ibn Abu Talib (r) to the Caliphate after the assassination of Uthman (r). By the year 740, there emerged multiple positions on the issue of succession after the Prophet. It is necessary to understand the more important of these because such understanding puts the rise of the Abbasids in perspective. More importantly, it helps us understand the historical context for some of the divisions that have rocked the Muslim world through the centuries and continue to rock it today. The issues are complex and what we present is but a brief summary.
2. The election of Abu Bakr (r) to the Caliphate was not unanimous. Ibn Khaldun records a conversation between Ibn Abbas andAbu Bakr (r), which clearly shows that the former believed Ali ibn Abu Talib (r) to be the rightful heir to the Prophet. The differences appear in greater clarity after the assassination of Omar ibn al Khattab (r) and at the meeting of the Shura committee constituted by Omar (r) to elect a successor. The majority view accepted not only the Qur’an and the Sunnah, but also the ijma (consensus) of the Companions. This was the opinion adopted by supporters of Uthman (r). The supporters of Ali (r) held that the chain of authority flowed from the Qur’an, Sunnah of the Prophet and by delegation from the Prophet to Ali ibn Abu Talib (r). Those who accepted the latter position were called Shi’i-at-Ali or Shi’ Aan e Ali (partisans or party of Ali (r)).
From an internal Arab perspective, the differences arose from the conflicting claims of Bani Hashim and Banu Umayyah to the leadership of the community. Ali (r), a cousin of the Prophet, belonged to Bani Hashim. Muawiya as well as his progeny belonged to Banu Umayyah. After the Battle of Siffin and the tragedy of Karbala, there was no love lost between these two tribes. The Umayyads kept a close watch on the leadership of Bani Hashim and at times treated them with harshness, indeed cruelty.
The majority opinion which accepted the chain of political authority from the Qur’an, the Sunnah of the Prophet and the ijma (consensus) of the Companions, later crystallized into the orthodox Sunni position. Politically, this implies acceptance of the Caliphates of Abu Bakr (r), Omar (r), Uthman (r) and Ali (r) as a legitimate expression of the collective will of the Companions. This view was championed through the centuries by the Turks, the Moghuls and by successive dynasties in North and, Spain, Malaysia and Indonesia. The position is accepted today by approximately ninety percent of Muslims in the world. The minority opinion, which accepted the chain of authority from the Qur’an, the Sunnah of the Prophet and by delegation from the Prophet to Ali ibn Abu Talib (r) and his successor Imams was championed by the Safavids of Persia (1500-1720) and is designated the Shi’a position. About ten percent of the Muslims today subscribe to this position.
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