1230 years ago, September 14, 786, the ruler of Abassid Khalifat became Harun Ar-Rashid (Garun Al-Rashid), or fair (766-809), - the fifth Baghdad Caliph from the Abbasid dynasty.

Harun turned Baghdad into the brilliant and intellectual capital of the East. He elevated for himself a luxury palace, founded a large university in Baghdad and the library. Caliph built schools and hospitals, patronized sciences and arts, encouraged music classes, attracted to the court of scientists, poets, doctors and musicians, including foreigners. He was fond of science and wrote poems. With it in the calipheat, agriculture, craft, trade and culture reached a significant development. It is believed that the Board of the Khalifa Haruna Ar-Rashid was marked by an economic and cultural flourishing and was preserved in the memory of Muslims as the "golden age" of the Baghdad Caliphate.

As a result, the figure of Harun Ar-Rashid was idealized in Arabic folklore. He became one of the heroes of the "Thousand and One Night" fairy tales, where it appears to good, wise and fair ruler, protecting ordinary people from dishonest officials and judges. Pretending to the merchant, he wandered through the night streets of Baghdad, so that it was possible to communicate with simple people and learn about the true state of affairs in the country and the needs of his subjects.

True, signs of the Khaliphat crisis have been planned to the rule of Khalun: large anti-government uprisings in North Africa, Dehila, Syria, Central Asia and other areas occurred. Khalif sought to strengthen the unity of the state on the basis of the official Islam, making a bid on the clergy and the Sunni majority of the population, and against opposition movements in Islam carried out repression and carried out a policy of limiting the rights of non-Muslim population in the Calipheat.

From Arabic khaliphata

Arab statehood originated in the Arabian Peninsula. The most advanced area was Yemen. More than earlier compared to the rest of Arabia, Yemen was caused by the mediation role, which he played in the trade of Egypt, Palestine and Syria, and then the whole Mediterranean, with Ethiopia (Abyssinian) and India. In addition, there were two more major center in Arabia. In the West of Arabia, Mecca was located - an important transshipment point on the caravan path from Yemen to Syria, which thrilled at the expense of transit trade. Another major city of Arabia was Medina (Yasrib), which was the center of agricultural oasis, but there were also merchants and artisans. So, if at the beginning of the VII century. Most of the Arabs living in the central and northern regions remained nomads (Bedouin-Stepnyaki); That in this part of Arabia there was an intense process of decomposition of a tribal system and began to develop a early refortional relationship.

In addition, the old religious ideology (polybethosis) experienced a crisis. Christianity (from Syria and Ethiopia) and Judaism penetrated into Arabia. In the VI century In Arabia, the movement of the Khanifov, who recognized only a single god and borrowed from Christianity and Jews some installations and rites. This movement was directed against tribal and urban cults, for the creation of a single religion recognizing a single god (Allah, Arabic al - Ilah). A new teaching arose in the most developed centers of the peninsula, where feudal relations were gained more development - in Yemen and the city of Yasrib. The movement was captured and Mecca. One of the representatives of him was a merchant Muhammed, who became the founder of the new religion - Islam (from the word "submission").

In Mecca, this teaching met the opposition from the side of the nobility, as a result of which Mohammed and his followers were forced to flee into Yasrib in 622. From this year there is a Muslim summer. Yasrib received the name of the medina, i.e. the cities of the Prophet (so began to call Mohammed). A Muslim community was founded as a religious military organization, which soon turned into a major military-political force and became the center of the association of Arab tribes into a single state. Islam with his sermitch of the Brotherhood of all Muslims, regardless of the breeding division, was adopted primarily by simple people who suffered from oppression of tribal nobility and had long lost faith in the power of tribal gods that did not defend them from the bloody tribal massacre, disasters and poverty. First, tribal to know and rich traders opposed Islam, but then recognized him. Islam recognized slavery, defended private property. In addition, the creation of a strong state was and in the interests of nobility, it was possible to start an external expansion.

In 630, an agreement was reached between the opposing forces, according to which Mohammed was recognized as a prophet and head of Arabia, and Islam is a new religion. By the end of 630, a significant part of the Arabian Peninsula recognized the power of Mohammed, which meant the formation of the Arab state (caliphate). Thus, the conditions were created to unite the settled and nomadic Arab tribes, and the beginning of external expansion against neighbors, which were mired in internal problems and did not expect the emergence of a new strong and united enemy.

After the death of Mohammed in 632, the system of the Board of Caliphs (deputy prophet) is established. The first caliphs were associates of the prophet and a wide external expansion began with them. By 640, Arabs won almost all Palestine and Syria. At the same time, many cities are so tired of the repression and tax oppression of Romeev (Byzantines), which practically did not resist. The Arabs in the first period were pretty tolerant to other religions and ingenians. Thus, such largest centers like Antioch, Damascus and others surrendered to conquerors only subject to the preservation of personal freedom, freedom for Christians and the Jews of their religion. Soon the Arabs won Egypt and Iran. As a result of these and further conquests, a huge state was created. Further feudalization, accompanied by the growth of the power of large feudalists in their possessions, and the weakening of the central government, led to the collapse of the caliphate. The governors of the Caliphs - Emirs gradually achieved complete independence from the central government and turned into sovereign rulers.

The history of the Arab state is divided into three periods by the name of the ruling dynasties or the location of the capital: 1) the Meccan period (622 - 661) is the time of the reign of Muhammed and his close associates; 2) Damascus (661-750) - the Board of Omeyadov; 3) Baghdad (750 - 1055) - the Board of the Abbasid Dynasty. Abbas - Uncle Prophet Mohammed. His son Abdullah became the founder of the Abbasid dynasty, which in the face of the grandson Abdullah, Abul Abbas, took the throne of Baghdad Caliphs in 750.

Board Harun Ar-Rashid

Harun Ar-Rashid was born in 763 and was the third son of Khalifa al-Mahdi (775-785). His father was more inclined to life pleasures than to state affairs. Caliph was a big fan of poetry and music. It was during his reign that the image of the yard of the Arab Caliph, nice, was famous for its luxury, sophistication and high culture, which later became famous in the world for thousands of thousands and one night fairy tales.

In 785, the throne took Musa Al-Hadi - the son of Khalifa al-Mahdi, the elder brother of Khalifa Haruna Ar-Rashid. However, he rules just a year with a little. Apparently, his own mother pointed himself - Hyzuran. She supported the younger son Haruna Ar-Rashid, as the eldest son tried to conduct an independent policy. With the Esudes on the throne, Haruna Ar-Rashid Hayzuran became almost a full-fledged government. Her main support was the Persian genus of the Barmakides.

The Khalid from the Barmakid dynasty was the adviser of Califa al-Mahdi, and his son Yahya Ibn Halid was the head of the sofa (government) Prince Haruna, who at that time was the Vicer of the West (all provinces west of Euphrates) with Syria, Armenia and Azerbaijan. After joining the throne, Harun Ar-Rashid Yahya (Yakhya), Barmakid, whom the caliph called the "father," was appointed a visa with unlimited powers and for 17 years (786-803) of the rules of the Power with his sons of Fadla and Jafar. However, after death, Hyzuran, the genus Barmakid began to gradually lose their former power. Freed from mother's guardianship, ambitious and cunning caliph sought to focus in his hands all the complete power. At the same time, he tried to rely on such freeds (Malvali), which would not show independence, completely depend on his will and, naturally, they were completely devoted to him. In 803, Harun Svegled Mighty Rod. Jafar was killed by the orders of the Califa. And Yahya with the remaining three of his sons was arrested, their estates were confiscated.

Thus, in the first years of his reign, Harun relied in everything in the yahymy, who appointed his Vizier, as well as the mother. Khalif preferably engaged in art, especially poetry and music. Harun Ar-Rashid's courtyard was the center of traditional Arab arts, and legends went about the luxury of court life. According to one of them, only the wedding of Haruna cost the execution of 50 million dirhemov.

The overall situation in the calipheat gradually worsened. The Arab Empire began the path to its sunset. The years of the Board of Haruna were marked by numerous unrest and rebellion that flashed in different areas of the empire.

The crumpled process began in the most remote, Western regions of the Empire, still with the establishment of the Omayjdov authorities in Spain (Andalusia) in 756, twice, 788 and 794, broke out uprisings in Egypt. The people were dissatisfied with the investigation of high taxes and numerous duties, which was burdened by this richest province of the Arab Caliphate. She was obliged to supply everything necessary by the Abbasid Army, sent to Iphrikia (modern Tunisia). The warlord and the governor of Abbasid Harsama Ibn Aan brutally suppressed the uprising and forced the Egyptians to obedience. The situation with the separatist aspirations of the Berber population of North Africa was more complex. These areas were removed from the center of the Empire, and due to the conditions of the area of \u200b\u200bthe Abbasid army, it was difficult to cope with the rebels. In 789, the power of the local Idrisid dynasty was established in Morocco, and in a year - in the Ipricks and Algeria - Aglabid. Harsama managed to suppress the rebellion of Abdallah Ibn Jarud in Kairavan in 794-795. But in 797, a rebellion broke out in North Africa again. Harun was forced to reconcile with a partial loss of power in this region and to entrust the Board of Ibrika on the local Emir of Ibrahim Ibn Al-Aglab in exchange for an annual tribute in the amount of 40 thousand dinars.

In the Empire remote from the centers, Yemen was also restless. The brutal policies of the governor of Hammad Al-Barbari led to an uprising in 795 under the leadership of Heisam Al-Hamdani. The uprising lasted nine years and ended with the expulsion of his leaders in Baghdad and their execution. Syria, inhabited by unprofitable, warring the Arab tribes that were configured in favor of Omeyadov, were in a state of almost continuous rebellion. In 796, the situation in Syria was so serious that Khalifa had to send an army headed by his favorite Jafar from the genus Barmakid. The government army managed to suppress the rebellion. It is possible that unrest in Syria was one of the reasons for moving Haruna from Baghdad to Rakku on Evfrat, where he spent most of the time and from where he was going to hiking against Byzantium and at the pilgrimage to Mecca.

In addition, Harun did not love the capital of the empire, the inhabitants of the city were afraid and preferred to appear in Baghdad not too often. Perhaps this was due to the fact that wasteful when it was about the court entertainment, the Khalif was very attached and mercilened with tax collecting, and therefore the residents of Baghdad and other cities did not use sympathy. In 800, Khalifa specially arrived from his residence to Baghdad to recover arrears in the payment of filters, and the challenges mercilessly beat and imprisoned.

In the East of the Empire, the situation was also unstable. And permanent excitements in the east of the Arab Caliphate were associated not so much with economic premises, as with the peculiarities of cultural and religious traditions of the local population (mainly Persian-Iranians). Residents of the eastern provinces were mostly tied to their own old beliefs and traditions than to Islam, and sometimes, as it was in the provinces of Dailas and Tabarist, alien to him. In addition, the appeal of residents of these provinces in Islam to the VIII century. It has not yet been completely completed, and Harun personally practiced in Tabaristan Islamization. As a result, dissatisfaction with the inhabitants of the Eastern provinces of the central government led to unrest.

Sometimes local residents advocated the alide dynasty. Alida - Descendants of Ali Ibn Abi Taliba - a cousin and son-in-law of the Prophet Muhammad, her husband's husband of the Prophet Fatima. They considered themselves the only legitimate successors of the Prophet and claimed political power in the Empire. According to the religious and political concept of Shiites (the party of Ali supporters), the Supreme Power (Imamat), like the prophecy, is considered "Divine Grace". By virtue of the "divine prescription", the right to Imamat belongs to only Ali and its descendants and should be inherited. From the point of view of shiites, the abbasids were usurpros, and Alida led to them a constant struggle for power. So, in 792, one of the alides, Yahya Ibn Abdullah raised the uprising in Diam and received support from local feudal feudal. Harun sent al-Fadla in Dailam, who, with the help of diplomacy and promises, the amnesty participants achieved yahya. Harun cunningly violated the Word and found an excuse to cancel the amnesty and throw the leader of the rebel to prison.

Sometimes it was the rebellion of Harijite - a religious and political group, which made up the main part of Muslims. Harijits recognized only the first two caliphs legitimate and advocated the equality of all Muslims (Arabs and Nararabs) inside the community. It was believed that the Khalif should be elected and enjoy the executive authority, and the judicial and legislature should be at the Council (Shura). Harijits had a strong social base in Iraq, Iran, Arabia, and in North Africa. In addition, there were various Persian sects of radical directions.

The most dangerous for the unity of the empire during the time of Khalifa Harun Ar-Rashid was the performances of Harijitov in the provinces of North Africa, Northern Mesopotamia and in Sizhanistan. The head of the uprising in Mesopotamia Al-Valid Ash-Shari in 794 seized power in Nysibin, attracted the Al-Jaziir tribes to his side. Haruna had to be sent against the rebel army led by Jazid Ash-Saybani, who managed to suppress the uprising. Another uprising flared in Sizhanistan. His leader of Hamza Ash-Shari in 795 captured Harat and distributed his power to the Iranian provinces Kimman and Fars. Haruna never managed to cope with Harijitis until his reign. In recent years, VIII and early IX century. Horacean and individual regions of Central Asia were also covered by unrest. 807-808 Horacean actually stopped obeying Baghdad.

At the same time, Harun conducted a tough religious policy. He constantly emphasized the religious nature of his power and cruelly punished for every manifestation of heresy. In relation to the innerians, Harun's policies also differed extremely intolerance. In 806, he ordered to destroy all the churches along the Byzantine border. In the 807, Harun ordered the resumption of ancient restrictions for innerians in relation to clothing and behavior. The inners should have been tied with ropes, the head was covered with quilted caps, wear shoes not as they wore faithful, ride not on horseback, but on donkeh, etc.

Despite the permanent internal rebellion, excitement, the rebellion of the disobedience of the emirms of individual regions, the Arab Khalifat continued the war with Byzantia. The border raids of the Arab and Byzantine detachments took place almost annually, and in many military expeditions, Harun personally took part. It was allocated in administratively a special border area with fortified cities-fortresses, who played an important role in the wars of subsequent centuries. In 797, taking advantage of the internal problems of the Byzantine Empire and her war with Bulgarians, Harun penetrated the army far into the depths of Byzantium. Empress Irina, the regent of the young son (later an independent government), was forced to conclude a peace treaty with Arabs. However, the Byzantine Emperor Nikifore, who has changed it in 802, resumed hostilities. Harun sent Casima's son against Byzantium with a troops, and later and personally headed the campaign. In 803-806 The Arab Army seized many cities and villages in the territory of Byzantium, including Hercules and Tian. Bulgarians attacked with Balkans and a defeat in the war with Arabs, Nikifor was forced to conclude a humiliating world and pledged to pay Baghdad Dan.

In addition, Harun drew attention to the Mediterranean Sea. In 805, the Arabs took a successful marine campaign against Cyprus. And in 807, by order of Harun, the Arabic commander Humaid made a raid on Rhodes Island.

The figure of Haruna Ar-Rashid was idealized in Arabic folklore. The opinions of contemporaries and researchers about his role are very different. Some believe that the Board of Khalifa Harun Ar-Rashid led to the economic and cultural flowering of the Arab Empire and was the "golden age" of the Baghdad Caliphate. Haruna is called a pious person. Others, on the contrary, criticize Haruna, call him a disturbing and incompetent ruler. It is believed that everything useful in the empire was made at the Barmakids. Al-Masidi historian wrote that "the prosperity of the empire decreased after the fall of the Barmakers, and everyone was convinced of how imperfects were the actions and solutions of Harun Ar-Rashid and his bad rule."

The last period of the reign of Haruna does not indicate its foresight and some of its decisions in the end contributed to the strengthening of the internal confrontation and the subsequent decay of the empire. So, at the end of his life, Harun made a big mistake when he divided the empire between the heirs, sons from different wives - Mamun and Amin. This led after the death of Harun to the Civil War, during which the central provinces of the Khalifat and especially Baghdad were strongly affected. Khalifat ceased to be a single state, the dynasties of local large feudalists began to emerge in different areas, and only nominally recognized the power of the "Lord of Orthodox".

On the planet, it has a very interesting story filled with bright events and facts. Many experts believe that the once powerful and influential Arabic caliphate must be the emergence of the successful activity of the Prophet who managed to unite a large number of previously different tribes in a single faith. The best period of this theocratic state can be considered decades when the righteous caliphs stood. All of them were the closest associates and followers of Muhammad, who were with him in the blood relationship. This period of the formation and development of the Khaliphat historians consider the most interesting, often they are even called the "golden era." Today we will tell in detail about all the four righteous caliphs and their most significant achievements at the head of the Muslim community.

The concept of "calipheat": a brief description

At the beginning of the seventh century, the Prophet created a small community of the co-rigs, spreading in the territory of West Arabia. Called Umma. Initially, no one imagined that thanks to military campaigns and conquests of Muslims, it will noticeably expand its borders and become one of the most powerful associations over several centuries.

The words "Khalifat" and "Califa" in translation from Arabic mean approximately the same thing - "Heir". All rulers were considered successors of the prophet itself and were very revered among ordinary Muslims.

Among the historians, the period of the existence of the Arab Caliphate is customary to be called the "golden age of Islam", and the first thirty years after the death of Muhammad were the epoch of the righteous caliphs, which we will tell you today. After all, these people did a lot to strengthen the position of Islam and the Muslim state.

Righteous Caliphs: Names and Dates of Board

The first caliphs accepted Islam during the lifetime of the Prophet. They were well aware of all the nuances of life in the community, because Muhammad has always helped in matters of intelligence and took direct participation in military campaigns.

Four righteous caliphs were so respected in the people during his lifetime and after death, which later for them was invented a special title, literally denoting "coming by the righteous way." This phrase fully reflects the attitude of Muslims to its first rulers. Further caliphs of this title were not awarded, as they came to power not always honestly and were not close relatives of the prophet.

By the years of reign, the list of caliphs is as follows:

• Abu Bakr A Siddik (632-634).
• Umar Ibn Al-Hattab Al-Farouk (634-644).
• Usman Ibn Affan (644-656).
• Ali Ibn Abu Talib (656-661).

During his board, Khalifat, each of the Muslims listed above did everything possible for the prosperity of the state. Therefore, I want to tell more about them.

First righteous caliph: the path to the top of the authorities

Abu Bakr As-Siddik was one of the first to believe the whole soul and went after him. Before meeting with Muhammad, he lived in Mecca and was pretty rich. Its main activity was trade, which he continued to do after the adoption of Islam.

In Mecca, he began active activities on the development of the Muslim community. The righteous Khalif Abu Bakr A Siddik spent on this huge amounts of money and engaged in the redemption of slaves. It is noteworthy that each of the slaves received freedom, but in exchange should have become orthodox. We think you should not say that this deal was very profitable for slaves. Therefore, the number of Muslims in Mecca grew rapidly.

After the Prophet decided to move to Medina, the future caliph went after him and even accompanied Muhammad when he was hiding in a cave from the salinaries.

In the future, the Prophet married the daughter of Abu Bakr A Siddika, which made them in blood relatives. After that, he did not even go with Muhammad into military campaigns, performed Friday Namaz and led the pilgrims.

In six hundred and thirty-second year, the Prophet died, not leaving the heirs and without appointing a new successor, and the Muslim community got up before choosing a new leader.

Years of the reign of Abu Bakr

The associates of Muhammad could not agree on the candidacy of the Caliph and only after they remembered the numerous merit of Abu Bakra in front of the Muslim community, the choice was made.

It is worth noting that the righteous caliph was very kind and absolutely not a vain person, so he was attracted to the management of other followers of the prophet, distributing the circle of responsibilities between them.

Abu Bakr A Siddik received power in a very difficult time. After the death of Muhammad from Islam, many people and tribes were turned away, who considered that now they can return to their former life. They broke their contractual obligations to the caliphate and stopped paying taxes.

For twelve years, Abu Bakr made actions to preserve and expand the caliphate boundaries. With it, a regular army was formed, which managed to move to Iran's borders. At the same time, the Khalifa always informed his soldiers, forbidden to kill women, babies and old people, and also mock the enemies.

Thirty-fourth year of the seventh century, the Khalifat army began to conquer Syria, but the state ruler at that time was at death. To prevent conflicts in Khalifat, he himself chose the successor among his closest associates.

Second Caliph

Umar Ibn rules of the Muslim country for ten years. Initially, he was very skeptical about Islam, but one day he had a chance to read Sura, and he became interested in the person of the prophet. After meeting him, he was imbued with faith and was ready to follow Muhammad to anywhere in the world.

The contemporaries of the second righteous caliph wrote that he was distinguished by incredible courage, honesty and unconscious. He was also very modest and pious. Through his hands, very large amounts of money passed as the chief adviser to the Prophet, but he never succumbed to temptation to enrich.

Umar Ibn Al-Hattab Al-Faruk often took part in military battles and even gave his beloved daughter for Muhammad. Therefore, it is not surprising that on the death odd, the first caliph called his successor to Umar.

Achievements Umar Ibn al-Hattaba

The second righteous caliph made a lot for the development of the administrative system of the Muslim state. He created a list of persons who received an annual benefit from the state. This registry included the associates of the prophet, warriors and members of their families.

Also Umar laid the basics of the tax system. Interestingly, it concerned not only cash payments, but also regulated relations between different citizens of the Caliphate. For example, Christians did not have the right to build their homes above the Muslim houses, have weapons and publicly show their symbols of faith. Naturally, Orthodox paid taxes in a smaller size than conquered peoples.

The merits of the second calip are the introduction of a new calculation system, legal system and construction at the conquered territories of military camps to prevent the uprisings.

Much attention Umar Ibn Al-Hattab Al-Faruk paid to construction. He managed to consolidate the rules of town planning at the legislative level. As a basis, an example of Byzantium was taken, and most of the cities of that time were distinguished by slim and wide streets with beautiful houses.

For ten years of his reign, Khalif laid the foundations of national and religious unity. He was merciless to his enemies, but at the same time he was remembered by a fair and active ruler. Many historians believe that it was during this period of time, Islam declared itself as a strong and fully formed religious flow.

The third ruler of Khaliphata

Under the life of Umar, he created a council from six of his closest associates. It was they who should have chosen a new ruler of the state, which would continue the victorious procession of Islam.

He was Usman Ibn Affan, who had been in power for about twelve years. The third righteous caliph was not so active as his predecessor, but he belonged to a very ancient and noctive genus.

The Usman family adopted Islam before the Prophet moved to Medina. But the relationship between aristocratic genus and Muhammad was rather tense. Despite this, Usman Ibn Affan would be married to the daughter of the Prophet, and after her death received a proposal to take his daughter to his wife.

Many believe that numerous connections Usman allowed us to spread and strengthen Islam while Muhammad's life. The future caliph knew many noble families and thanks to his active activity, Islam took a large number of people.

It strengthened the situation then a few community and gave a powerful impetus to the creation of a religious state.

Calipa Board Usman

If you describe these years briefly, it can be said that the Third Caliph retreated from the principles that his predecessors adhered to. It exceeded the relative bonds above all, thereby leaving the caliphate during the probe.

Rodin and approximate Usman had a tendency to be concluded and sought to evaporate at the expense of other residents of the Khalifat. Naturally, this led to the strengthening of material inequality and unrest.

Surprisingly, in this difficult period, the border of the Khalifat continued to expand. This was facilitated by military conquests, but to keep the conquered peoples in the obedience of Califa was extremely difficult.

As a result, it led to the uprising, as a result of which Khalif was killed. After his death in the state began the bloody period of civil strife.

Fourth Caliph

The righteous Caliph Ali Ibn Abu Talib, who became the fourth ruler of the "Golden Epoch", belonged to very unusual people. From all the Khalifa Pleiades, he was the only blood relative of Muhammad. He was his cousin and a second person who accepted Islam.

It so happened that Ali and the Prophet were raised together. Therefore, it is not surprising that the Khalifa married the daughter of Muhammad. In the future, two boys were born from their union, to whom the prophet was very tied. He talked to the grandchildren for a long time and was a frequent guest in the daughter's family.

Ali often took part in military campaigns and differed simply legendary courage. However, until his election by Khalif, he did not occupy important state posts.

Ali Ibn Abu Taliba as a Caliph: Historical Rating

The identity of Ali seems to be extremely contradictory specialists. On the one hand, he did not possess the organizational abilities, talents of politics and flexible mind. It was with it that there were prerequisites for the collapse of the caliphate, and Muslims were divided into shiites and Sunnites. However, no one can deny his fanatical devotion to the Muhammad and loyalty to the chosen path. In addition, a rampant death erected him into the rank of martyr. He is credited with a lot of feats and acts worthy of the saint.

Based on the foregoing, historians conclude that Ali turned out to be a true Muslim, but could not restrain the separatist mood in the calipheat.

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Origin. Substantiation

Pretending to the Supreme Power, Abbasida argued this by the fact that Omeyads, although they took place from the Kuresh tribe, to the sign of the Prophet, that is, to the hashits, did not belong. Abbasids also conducted his origin from the uncle of the Prophet Abbas Ibn Abd al-Muttaliba from the Meccanian kind of hashim. The latter had to brother Father Muhammad, Abdallah, and the Father Ali, Abu Talibu. Initially, Abbasids did not play a significant role in state affairs. But as the Khalipheat grew displeasure to the ruling dynasty of Omeyadov, the significance of this kind increased. As a result of his close relationship with Alidami Abbasida could count on the struggle for power to support Shiites. Abbasa's great director, Muhammad Ibn Ali Ibn Abdalle, managed to enlist the support of several Shiite clans, which recognized him with their imam. Ibn Al-Tikak informs that Muhammad received Imamat from one of the Shiite Imams Abu Hashim Abdalla, who, dying, declared him with his successor.

"Abbasid Revolution"

From that time, Abbasida began to secretly prepare for the overthrow of Omayjdov, everywhere dispersed its agents. The authentic center of the anti-daiyad movement was kuf, however, especially a favorable soil for his propaganda, Abbasid was found in Khorasan and Maverannah among local shiites. In 743, Muhammad was captured and executed. Imamat moved to his son Ibrahim. With it, a talented preacher and the capable military leader Abu Muslim, Persian by origin, went to Horacean. By faith, he was shiite, but all his strength gave the cause of Abbasides. In a short time, Abu Muslim managed to create a powerful organization of followers and to attract abbasides not only removed by this time from the power of Arabic-Calbites, but also the overwhelming part of Iran's urban public population. He was also supported by many shiites, confident in the fact that after the overthrow of Omeyadov, the authorities will go to the descendants of Ali.

The success of Abbasids contributed to the commodity of Omeyadov, who broke out after the death of Khalifa Hisham in 743. In 747, the Khorasan began an anti-daiyad rising, which was led by representatives of Abbasid - Ibrahim Ibn Mohammed, and after his death - his brother Abul-Abbas As-Suffach. On June 26, 749, Abbasids won with Nehavend, who had discovered the road to Baghdad. On November 28 of the same year, in the Cathedral Mosque Kufa Abu-L-Abbas led his new subjects to the oath.

The last Omeyad Caliph Marvan II for another six months of rules to the western part of the Khaliphat, then fled to Egypt, where in 750 he was killed. Abbasids were almost strictly destroyed by Omeyadov, and also destroyed their recent supporters on the anti-daiyad movement - Abu Salam () and Abu Muslim ().

Decay state

The disintegration of the United Arab Caliphate, which began in the last Omeyads, continued with Abbasids.

Appointed in 755 AD. Al-Andalus's governor, one of the few surviving Omeadov Abd Ar-Rahman deposited and created a Cordvian emirate in the next (776 AD) year. In 777 AD Maghreb was postponed from the Caliphate, where Imaam Ibaditis ADA AR-Rahman Ibn Rustam founded the state of Rustamid. In the period 784-789, Ibris Ibn Abdullah established power over the Berber tribes of Western Ipricky, founding the same name Shiite Emirate in her place. By 800 AD Representatives of the genus aglabides established their power over the eastern part of Iphriad, recognizing the power of Baghdad only formally.

Thus, for the first half-century, the reign of abbasids (until the end of the board of Harun Ar-Rashid) from the Khaliphat was deposited all Western (to Egypt inclusive) part. In the inner struggle for the power of the descendants of Ar-Rashid in 809-827, AD unleashed fourth fitness; Using civil war as a reason, in 819 AD. Horacean and Maverannovar were postponed from the Khaliphate, where Samanids who created their own state came to power. In 885 AD Armenia was broken from the caliphate, which restored independence in this way. Blowing out at the beginning of the 900s. AT. In the Aglabid State, the Movement of Ismailith led not only to the fall of the states of the Ipricky, but also the transition of Egypt to the Fatimid Caliphate from Abbasid. In the midst of the Abbasid-Fatimid War, in 945 AD, the Shiite Confederation of Buid actually seized power in Iraq, recognizing the rule of abbasid only nominally.

Power Buids

Power of Seldjukid

Restoration of the political independence of the caliphate

Caliphs

Caliphs Abbasid Caliphate came from the Abbasid dynasty.

RighteouscaliphateIt is known to be associated with the era of the rule of the four closest associates (sahabs) of the Prophet Muhammad (S.G.V.): Abu Bakr Siddik (R.A., rules in632-634. By Miladi),Umar Ibn Hattaba (R.A.,634-644),Usman Ibn Affana (R.A.,644-656) andAli Ibn Abu Taliba (R.A.,656-661).

That historical period for Muslims is considered to be exemplary, it is the era of the board of righteous caliphs, was distinguished by compliance with all Islamic canons in the form, in which their Most Highs sent people through the envoy of Allah (S.G.V.).

For 30 years of reign of four associates of the Prophet Muhammad (S.G.V.), Arab Khalifat turned from a small state located in the territory of the Arabian Peninsula, to the regional power, which also included the following regions: North Africa, Middle East, Jerusalem, Palestine , Persia, Pyrenean Peninsula, Caucasus.

But at the same time, in the history of the Arab Caliphate, many historians emphasize the epoch of the Board of another Khalifa - Umar Ibn Abdul-Aziza (Umar II). For outstanding services in public administration, as well as for their pivot and imitation of the Supports of the Prophet Muhammad (S.G.V.), it was called "the fifth righteous caliph". At the same time, part of Muslim theologians assigned this status to the grandchildren of the Prophet Muhammad (S.G.V.) - Khasan Ibn Ali, who rules for several months after his father and the fourth righteous caliph

Umar II until joined the throne

Umar Ibn Abdul-Aziz was born in 680 (according to another version in 682 -approx. Islam . Global ) In Medina. His father Abdul-Aziz Ibn Marvan was a representative of the Omeyad Dynasty, ruling at the time in the territory of the Arab Caliphate. However, he was the youngest son of Khalifa Marwan and therefore his adoption of the throne, as well as his sons seemed unlikely at that time. That is why Umar Ibn Abdul-Aziz was not prepared for the throne and his addende on the throne for him was a big surprise.

Predecessor Umar II - Suleiman Ibn Abdul Malik accounted for him with a cousin, while Khalif had a few sons and sobes at that time. Two years later, after climbing the throne, Khalif Suleiman, who was in a military campaign, seriously ill. The ruler's position seemed practically hopeless and then he seriously thought about his successor to the position of Caliph.

Senior Son Suleiman - Ayub, who considered the heir to the throne, shortly before the death of his father died. The second son of the Khalifa at the time of the father's sickness was in a military campaign to the Byzantine Empire, and therefore his few people considered as a possible heir to the throne. The remaining sons of Suleiman by that time did not reach an adult age, which means they did not have the right to claim the management of the state.

In addition, Suleiman could transfer power to his native brothers, but he was not in such a close relationship with them. In this situation, the choice of Khalifa fell on a cousin - Umar Ibn Abdul-Aziza, whose candidacy was approved by the majority of the country's largest military leaders, which served as the key to the stability of the state.

"Strange" ruler

Becoming at the head of state, Umar Ibn Abdul-Aziz refused to luxury and life in the Grand Palace in Damascus, in which all his predecessors lived, and settled in a small modest two-bedroom house. In addition, he donated all his wealth to the state treasury. The generic estate of Umar II, which, in his opinion, was acquired by his father illegally. He also freed all the slaves that rely on him as the ruler refused to have a large number of courtiers. Umar II returned everything taken by his predecessors to their legitimate owners. His Fatim's wife also followed the example of her husband and sacrificed all her jewelry donated to her by her father, for the needs of ordinary people.

Caliph Umar Throughout his reign, there was a rather modest lifestyle, and all the wealth and decorations he received as a gift went to the needs of the poor.

Prohibition of curses to Ali (R.A.)

With the coming to power, Umar II banned curses to the fourth righteous Khalifa Ali Ibn Abu Taliba (R.A.) and his families.

The fact is that the founder of the Dynasty of Omeyadov - Muavia Ibn Abu Sufyan at the time of the beginning of the Board of Ali (R.A.) was the governor of Egypt and Syria. After the third righteous caliph (R.A.) in 656 died from the hands of the rebels, Ali Ibn Abu Talib (R.A.) became the leader of the faithful. However, Muavia refused to swear to loyalty, accusing him in organizing a conspiracy against Califa Usman (R.A.).

As a result of the differences in the Arab Calipht, Muavia Ibn Abu Sufyan raised the rebellion against the new ruler Muslims, but he failed to overthrow the fourth righteous caliph. After the death of Ali (R.A.), his son became Hasan Ibn Ali (R.A.), which a few months later had to transfer power in the country of Muabi Ibn Abu Sufyan, who had greater support in the country from many influential people.

In addition, the Shiite opposition, who did not recognize the Omeyad by lawful rulers, called Moavia and his successors by the usurperators of power. According to Shiites, only descendants of Ali Ibn Abu Taliba (R.A.) have the right to manage the Muslim state.

Thus, disagreements arising from the first Omeyads with one of the nearest Sahabs of the Messenger of Allah (S.G.V.) and his followers, led to the fact that in the Arab Caliphate, at the instruction of the authorities, the Halif Ali (R.A.) began to publicly And his descendants. With the arrival of Umar II, I banned such a practice, as I considered unworthy public insults to the associates of the prophet Muhammad (S.G.V.).

Special attention Umar Ibn Abdul-Aziz paid the needs of ordinary people. In the era of his reign, many wells were repaired, which was particularly relevant for the residents of the hot provinces of the Khaliphat. In addition, many roads were laid and the message was improved between settlements of the country. Many ordinary people managed to return their own property during Umar II, which was illegally taken from previous ruler.

Reforms in the religious sphere

Serious attention Caliph Umar II also paid a religious component, since he himself possessed extensive knowledge in the field of Islamic theological thought. In particular, with it, a large number of mosques were built in different parts of the caliphate, thanks to which residents of even the most remote cities and villages were able to do. In addition, it was when Umar Ibn Abdul-Aziz in the mosques appeared Mikhrabs (Special niches in the walls - approx. Islam . Global ) indicating the direction to Kaaba. In addition, he provided all sorts of support to scientists in the field of Islamic theology, encouraged the study of the Sacred Quran and the Major Sunna.

In addition to the support of the activities of Muslim theologians, he led a fierce struggle with those who had been distorted by religious canons for their own mercenary purposes and tried to sow enmidious in a multi-confessional state. He called on his governors in the provinces of the Arab Caliphate to be guided in its activities exclusively by the provisions of the Holy Scriptures and the Noble Sunna. It was from this that the many prohibitions adopted by Caliph Omar II have emerged. For example, he must be charged with ordinary people of additional taxes and other payments not provided for by Islamic primary sources. In addition, Umar Ibn Abdul-Aziz banned charges from representatives of the clergy and religious institutions.

Death of Caliph Umar II

Three years after the advent of the throne, the physical condition of Umar II sharply deteriorated. According to some historians, he suffered from an oncologic disease. On the first day of the month of Rajab 101, Hijra (720 years old), Khalif Umar switched to the world of others. After death, he did not leave his children either palaces, nor outliest wealth, as it was with his predecessors. However, in just three years of his reign, he significantly improved the life of ordinary people, including at the expense of a personal material contribution. For their numerous successes during the reign, as well as for the management of a modest lifestyle, strictly following the lives of the Prophet Muhammad (S.G.V.) and the righteous caliphs, he received the honorable nickname of the "fifth righteous caliph" in the history of Islam.

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Abbasids were descendants of Al-Abbas Ibn Abd Al-Mutalliba Ibn Hashima, who had to uncle Prophet. They believed that the prophet was also close to Rodation, like a genus Ali. Their claims were first discovered during Omar II. Abbasids created secret societies in Cofa and Horasan and, taking advantage of straws between Omeids, began armed struggle. In 749, they captured power in the city of Cofa, and then in many other lands of the Muslim state. In the fall of 749 in Kuf Muslims, the first Khalifa of the ABU-Al Abbas AS-Suffach dynasty was sworn. His successor Khalif al-Mansur, who ruled from 754 to 775, founded the new capital of the city of the world, or Baghdad. Baghdad was built on the Tiger River in 762.

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