Banu Umayyah
Cultural,
Social and Social Services
Knowledge
and Literature
The way Islam encourages the pursuit of
knowledge is not a necessary statement. The people of the Ummah learned to read
and write. He preserved the Qur'an and Hadith in his chest. He understood his
teachings and became a teacher around the world. He also benefited from the
people of other nations and separated the facts from the stories and presented
them to the world in a new way. This is a gradual process. Which started in
Nabub and The Caliphate of Rashida and whose full manifestations were revealed
in the Abbasid Caliphate. This evolution continued in an unexpected way in the
Umayyad era.
Qur'an
The conquests of the Umayyad period greatly
increased the number of areas where Islam could be preached. Thus, many people
of the conquered nations started writing the Qur'an, but it was not possible
for them to read the book without the arabs. That is why Abdul Malik bin
Marwan, during his reign, put strings on the Holy Quran and dots were applied
to distinguish the same letter from each other. 'Abd al-Malik himself was
deeply interested in the Holy Qur'an and there could not be two opinions about
the religious tastes of 'Umar b. 'Abd al-Aziz. During the time of these two
caliphs, special attention was also paid to writing commentaries on
memorization of the Holy Quran. Famous exegetes of the Umayyad period are
Ikramah, Qatada bin Du'amah Al-Sarsi, Mujahid bin Jubayr, Sa'id bin Jubayr and
Hasan Al-Basri in the Qur'an, and later exegetes quote their opinions. A
companion of Imam Ali (a) and Hamza and Imam al-Baqir also wrote commentaries.
Hadith
From the point of view of editing hadiths,
the Umayyad period is also of primary importance because in this period there
were a large number of companions and taba'i tabi'een. So naturally, this was
the era of collecting and compiling traditions. Hazrat Umar bin Abdul Aziz paid
attention to this department and compiled collections of hadiths and sent their
copies to far-flung knowledge centers. The scriptures of Khalid bin Ma'dan, Ata
bin Abi Rabbah and 'Abd al-Rahman (who was the grandson of Hazrat Abdullah bin
Mas'ud) are particularly notable in this regard. Samara bin Jundab and Wahb bin
Manba were in addition to them. Hisham ibn 'Abd al-Malik compiled a collection
of 400 hadiths from Imam Al-Zuhri.
fiqh
This period is also very important in terms
of the development of Kufa. At that time, there were companions who were also
muhaddiths and faqihs at the same time to explain the rulings of religion. He
had the opportunity to benefit from the Prophethood only through one means. So
their opinions are very strong. Among these fiqhs, the names of Ubaidullah bin
Abdullah bin Mas'ud, Urwa bin Awam, Qasim bin Muhammad bin Abi Bakr, Sa'id bin
Masib, Suleiman bin Yasar, Abu Bakr bin Abdul Rahman and Bahr bin Zaid are notable.
Apart from them, Ibrahim Nakhai, Imam Shaabi, Imam Ja'far Sadiq, Abdul Rahman
bin Abi Salami and Qazi Sharih are also prominent jurists of this period.
history
Historiography was also formally started.
Books on the circumstances and life of the battles were prepared. this series
The important books were written by Urwa
bin Zubayr or Muhammad bin Ishaq. Later, Sirat Ibn Hisham was compiled on the
basis of sirat-e-nabawi compiled by Ibn Ishaq, which is the most important book
of sirat till date. The conditions of the Sassanid rulers of ancient Arabia and
Iran were also recorded during this period. The caliphs were very interested in
them. The proof of which is that Amir Mu'awiya had compiled
"Kitab-ul-Muluk wa Akhbar al-Mazdin" from Ubaid. Awata bin Hukm Kalbi
also wrote the Book of Al-Tabarikh and Sirat Mu'awiya.
Philosophy
and Medicine
The development of philosophy and medicine
that came during the Abbasid period was laid in the first period of Banu
Umayyad. The influence of Greek philosophy and logic began to be seen in this
period. Wasil bin Abba, the founder of the Mu'tazila sect, was born at the same
time, who was called "Mu'tazili" due to the separation of Khwaja
Hasan Basri from the assembly. Greek medicine also flourished during this
period. Hakeem Arab Harith bin Kalwa and his son were well-known physicians of
Taif. The reputation and patronage of a Christian physician like Ibn Athal
mirrors the knowledge and non-partisan attitude of the rulers.
Poetry
and Poetry
Umayyad rulers were patrons of poetry.
Ameer Mu'awiya, Yazid I, Abdul Malik all appreciated and patronized all the
poets. Court poets were present in the court. The life of the late Umayyad
caliphs was nothing but poetry, drinking and dancing and music. Therefore, due
to his patronage, great poets were born. Umar bin Abi Rabi'ah, Jamil Naseeb and
Layla Khelia were prominent ghazal poets. 'Umar ibn Abi Rabi'ah is the founder
of Arabic ghazal singing, among the poets of Qasida, Farzuq, Jarir and Akhtal
were famous and well-known personalities. Akhlat, who was the master of Yazid
I, was a great poet of Khamriat. There was a fierce rivalry between these
poets. So they also wrote poems against each other. Hammad al-Radia collected
samples of ancient Arab poetry. Mu'laqat (seven qasa'ids) are quite famous in
his collection.
Calligraphy
In the era of Banu Umayyah, the art of
kitab and insha gained great prominence. The government and nobles employed
scribes. Art insha had great importance officially and many books were written.
Abdul Malik's scribe Abdul Hameed was the imam of this art. Therefore, it is
said that the book started with 'Abd al-Hamid and ended with Ibn al-'Umayd
(Abbasid era).
Architecture
and Buildings
Islamic architecture did not exist before
the Umayyad period. Simple buildings were built. During the Umayyad period,
when contact was established with Iranian and Roman civilizations, attention
was paid to the construction of attractive buildings. Naturally, the first
demonstration of this splendor was in the form of the construction of great
mosques. During the reign of Amir Mu'awiya, the garrison of Kufa was built and
a grand mosque was built in the middle of it. Later, when the mosques of Basra
were rebuilt, Sassanid architects were hired. Sassanid-style pillars were built
in these two buildings, and for the first time a minaret was built in the
mosque of Basra, which later became a distinguishing mark of Islamic
architecture. During the time of Amir Mu'awiya, the construction of Khuzra
Palace started a new series of residential palaces.
During the time of Abdul Malik, Islamic
architecture developed further. Qabta al-Dahra is one of the most important
buildings of this period in terms of architecture and beauty. It is the little
one of the mountains where on the night of Meraj, the Holy Prophet (pbuh) went
to heaven. Apart from Muslims, this place was sacred to the People of the Book.
Abdul Malik built a dome at the site. It is a great masterpiece of Islamic
architecture in terms of artistic perfection and beauty, gulboats, ornaments, beauty,
charm and durability, in this construction some raw materials and precious
stones were also taken from the old ruins. In addition, Abdul Malik also built
the Al-Aqsa Mosque.
The time of Walid b. 'Abd al-Malik in the
Caliphs of Banu Umayyah is very famous for construction. The famous buildings
of his time are Jama Damascus, Jama Masjid Damascus, Masjid-e-Nabawi and Masjid
Al-Aqsa are masterpieces of Islamic civilization and architecture. Money was
spent on The Jama Masjid Damascus, imported from Rome, Iran, Egypt and India.
All the walls were decorated with marble and ornaments. This mosque is
considered to be the fourth wonder of the world due to its renovation and
beauty. Here were precious jewels attached to the first Christians. Gold was
used on the roofs and silver on the floor The entire building was built of
marble and marble. It cost a minimum of 5.5 million ashrafi and a maximum of
110 million dinars. In addition to religious buildings, there are also other
monuments of Muslims in the field of construction, such as desert palaces in
which members of the royal family used to live.
Art
Islam does not allow imagery or sculpture.
On this basis, no pictures or human and animal images were made anywhere in the
mosques, but since beauty and its beauty are one of the requirements of human
nature, they resorted to geometric shapes or flowers, these bullocks and
flowers became the basis of Islamic painting. It was a natural and real act for
the fans of pure monotheism to take refuge in the aghosh nature, some caliphs
adopted the carving of razia and obscene pictures on the walls of their baths
or palaces, but as a whole, Islamic art painting remained free from these
obstacles.
social
condition
The Umayyad government was essentially a
pure Arab government. Therefore, the Arab element was dominant in the social
life of the people in this period. Non-Arab people were adopting Arabic culture
and culture and there was also a reaction against this Arabism among the Ajmi
people. There was apparently no class division in the society. Despite this,
many types of people were born who looked different from each other under the
demands of the situation. The obvious classes that could be identified were as
follows:
nobles
Umayyad caliphs, princes, their relatives,
who had become owners of vast lands. From whose income they lived a life of
luxury. He also enjoyed political influence and held high positions.
Public
Although ordinary Arabs were not equal to the
ruling class, they were not considered superior to other Muslims. So they were
counted among the upper classes.
Mawali
Non-Arab Muslims of the conquered
territories established their relationship with some Arab tribe. Especially
Freed slaves were associated with Arab
tribes and called "Mawali". Mawali initially fell in love, but Abdul
Malik bin Marwan's pro-Arab policy made him realise that despite being a
Muslim, he did not deserve the same status as arabs. This was contrary to the
concept of Islamic equality. Therefore, there was a reaction within them, which
encouraged rebellious activities against the Banu Umayyads. The code of
collection of jizya from the neo-Muslims actually brought a message of
destruction to the Banu Umayyads.
dhimmi
They were those who did not convert to
Islam but accepted jizya and the Muslim government accepted the responsibility
of protecting them. During the Umayyad period, the Dhimmis were treated well.
The neo-Muslims were against the Umayyad government, but the Dhimmis had no
complaints against it. They cultivated their lands, however it was their
responsibility to pay the tribute. They practiced their religion. Their places
of worship were not only safe but also protected by the government. In 679,
when the church of Odysseia collapsed due to an earthquake, Amir Mu'awiya
rebuilt it at the expense of the government. Dhimmis could decide their cases
under their personal law, but they could decide cases themselves in their
panchayats.
slave
Islam discouraged slavery. Slaves were
freed as atonement for many sins. A lot of money would have been spent to free
the necks from zakat. Nevertheless , there were a number of slaves in that
period who worked in the houses of the nobles . However, the orders of good
treatment of slaves were followed. No Arab could be enslaved. After the
acceptance of Islam, most of the slaves were released in some way or the other,
but in the form of prisoners of war in successive wars, new slaves came to this
society.
live.
Women's
Place
In Umayyad society, women had a very high
and high position. They enjoyed much more freedom than other nations of the
world. She was valued and respected in society. She was actively involved in
religious activities. He also had a special place in poetry and speech
gatherings. Walid I's wife Umm al-Bayan was one of the most important and
prominent figures of this period. Hazrat Rabia's position in the world of
knowledge and mysticism was very high. He played an important role in shaping
and refining the culture and culture of this period. Once he gave a stern
warning to Hajjaj bin Yusuf for his cruel deeds. In the last period of the
Caliphs, when slave concubines entered haraam sara, the ruling class suffered a
moral decline, so when women and luxuries dominated the role of these later
caliphs, their name and mark were erased.
Economic
conditions
The Umayyad regime as a whole is a period
of economic prosperity. Conquests during this period provided immense economic
resources to Muslim society. The establishment of a large and strong and stable
government created a favorable environment for trade and industry. Since
ancient times, Arabs had trade relations with eastern countries. The increase
of political and military power further boosted their maritime trade. The
Conquest of Andalus also provided access to European markets for Arab traders.
With the conquest of Iran Turkestan and the conquest of Sindh, the trade
between east and west increased manifold due to land route and the traders of
that period earned a lot of wealth by transferring the production of one region
to another. Agriculture also flourished during the Umayyad period. The
government took special measures to increase agricultural production. Several
irrigation projects were made. The settlement of wastelands was encouraged. The
traditional feudal lords of old who had no interest in the development of the
land perished. Although Mazarin had to pay tribute to the government, his
condition was much better than before. Commercial development provided adequate
quality for their agricultural production. The conquest of Andalus further
promoted trade between east and west, so the agricultural people of the eastern
areas became more prosperous. However, the fact that Arabs and non-Arabs were
discriminated against during the Umayyad rule cannot be ignored. As a result,
much of this prosperity was swept away by Arab feudal lords. Despite being a
common cultivator, despite a much better economic position, the feeling of
deprivation was suffered. One of the major reasons for his involvement in the
movements against the Banu Umayyads was his sense of deprivation.
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