Al-Battani

Biography

cahaya.com—Al-Battani's full name is Abu Abdullah Muhammad ibn Jabir ibn Sinan Al-Battani al-Harrani. In Europe, he was known as Albategnius or al-Batenus. He was born in 858M in the area of Battan, Harran, located in Southwest Iraq. The grandson of a leading Arab scientist, Thabit bin Qurah, known as astronomy and mathematics experts in the world in the Middle Ages it died in the year 317 Hijra (929 M).

Initially, al-Battani to live among the community of Sabian Sect, a sect of devotees religious star of Harran which has strong motivation to learn the science of astrology. This Sabian sect many math experts and experts such as Thabit bin falakQurrah. But even so, al-Battani, Sabian is not a given that name attached to him showed that he is a Muslim.

Expertise and popularity earned al-Battani as the largest astronomy and mathematics experts in the world in the middle ages may not be released from his family background that has the blood of scientists. His father named Jabir ibn Sinan and is a famous science expert have directed his son to apply yourself to the world of knowledge since childhood. From his father, al-Battani studied astronomy and mathematics. Entering adolescence, al-Battani emigrated to Raqqa located on the banks of the Euphrates to working in this field of science. This is in the town of al-Battani conduct various studies to find the wide variety of brilliant invention. At that time, Raqqa being famous and achieving prosperity due to the Caliph Harun al-Rashid, Caliph of the Abbasid dynasty, fifth in the built a number of palaces in the city on 14 September 786 as a form of recognition of a number of inventions produced by research conducted by al-Battani. After the construction of a number of castles in Raqqa, the city also became a center of activity for science and commerce.

Ali Ibn Isa Al-Asthurlabi or Yahya bin Abu Mansoor who is leading two scientists in the field of astronomy who lived during the reign of al-Battani could be — even though there is no data that will surely this — is the teacher of astronomy, al-Battani apart from his father. However, al-Battani had mastered a variety of astronomical books many outstanding books of his time, especially the Almagest of Ptolemy works.

Ibn an-Nadim in his ' mention that al-Battani started his journey to observe the astronomical problems since the year 264 H (878). With this opinion is correct, means al-Battani had lived in quite a long time in the city of Raqqa and astronomical research that successfully found in 306 H (918 M). In addition, al-Battani also once lived in the town of Anthakiyyah in northern Syria, where he made a pair of binoculars is called "Al-Battani Binoculars." In General, the period where al-Battani's life was the heyday of Arab astronomy science and the discovery of a wide range of scientific discoveries in Arabia in this field.

As an expert in the field of astronomy, al-Battani also has authored many books about the observations of the stars, the comparisons between different calendars are used in various ethnic groups (Islamic, Persian, a.d., and Qibti), and a variety of equipment that is used in observing the stars and how to make it. Among his books, the most famous are the Zij Al-Shabi ' or Zij al-Battani (the book consists of an introduction and fifty-seven chapter that most of its content comes from his experiences observing the stars as well as thought-provoking and his theories in the science of astronomy). In the preface to this book, al-Battani said, "the most glorious position Science is the science of astrology. Because, with the science that can be known long months and years, time, season, value added, and the reduction of night and day, the position of the Sun and moon, eclipse as well as well as the operations of the planet when departing and return. "

In addition to the Zij Al-Shabi ', the work of al-Battani more in the field of astronomy is the treatise Aqdari Al-Tahqiqi fi Ittishalat, Ma'rifati Mathali Them fi al-Baina Arbama ' al-Falak, Ta'dil al-Kawakib, Syarh Arba ' Bathlimus, and li Maqaalaat li SamaahatBook Rasa'il wa fi Ilmi Al-Jughrafiya.

His works

Interest in Al-Battani on heavenly bodies make it working in this field of astronomy.He got his education from his father, Ibn Jabir Al-Battani San'an, who is also a scientist. With his intelligence, Al-Battani is capable of mastering all the lessons given by his father and uses a number of astronomical equipment in a fairly short time. Some time later, he left the Harran to Raqqa located on the banks of the Euphrates. In this town, he continued his education and started doing various studies, which then produce a number of important discoveries that are useful to society and the Government.

In Al-Fihrist' a bibliography of the greatest of all time, written by Ibn al-Nadim in the 10th century AD, depicts an al-Battani as one observer famously and major figures in the field of geometry, theoretical-practical astronomy and astrology. In his ' mentioned that Al-Battani also has crafted a masterpiece that contains a Sun and moon observation data and more accurate description of the movement of the Sun and moon, is more accurate than that given Ptolemy in Ptolemy's "Almagest" (an astronomical treatise proposing the complex motions of the stars and planetary paths).

Al-Battani describes the movement of the five planets through observation that she did. He also managed to make astronomical calculations and doing other supremely useful in the present. The calculation of the period of revolution of the earth around the Sun during 365 days, 5 hours, 46 minutes, and 24 seconds is one invention is worth a thumbs up because it's almost close to the true value that is currently considered to be more accurate. Then determining the slope field elliptic, an orbit of the Sun and the length of the season with a very accurate. The determination of the new moon he explains as for how to determine the limits of the turn from one month (month) to the rest of the year.

One of his most popular is Al-Zij Al-Sabi the much-translated by Western countries. For example, in latin translated as De Scienta Stellarium-De Motibus et StellarumNumerical. Which to this day is still preserved in the Vatican, Rome, Italy.

The book was also translated in a variety of countries and are spread widely throughout the world. The book is highly valued and made reference to the Western astronomy experts for several centuries. In the book, it is written of various his discoveries, such as the determination of the initial estimate of the new moon or new moon, the approximate length of the Sun, and corrections over the results of the calculations of Ptolemy on the orbit of the Moon and planets.

In the book, al-Battani also developed methods for calculating movement and the orbits of the planets. No wonder, if this book gets an important role in renovating the modern astronomy flourished in Europe. European astronomical figures as Copernicus, Kepler, Regiomontanus, and Peubach is said to be successful in the AstronomicalSciences thanks to al-Battani. Even Copernicus in his book De Revoltionibus OrbiumClestium claims to be owed at Al-Battani. And some terms in astronomy ball like azimuth, zenith, and nadir also comes from the mouth of al-Battani.

Overview of the book of the Zij al-Battani

Al-Battani on astronomical's most famous work is Kitab al-Zij. According to DoctorAbdul Halim, that book Zij Al-Shabi ' is the greatest work of al-Battani which describes the results of calculations and tables falak, star in its orbit, and also to count the months, days and dates. In the Zij Al-Shabi ' this can also be known about the point farthest Star (الأوج) and the closest point (الحضيض) from the Earth. Based on the observations of al-Battani that farthest point between Earth and the Sun grew 16 ° 47′29″n.

The book was translated into Latin in the 12th century under the title De Scienta Stellerum u De Stellerum et Motibus Numerically by Plato of Tivoli. The oldest translations of his work were still there in the Vatican. The translation of the book not only in latin but also other languages

This translation came out in print edition while  1116's circulating in 1537 and in 1645. While the work of translation into the language of Spain appeared in the 13th century. At the time of the next good translation work of Al-Battani in Latin nor Spain persisted and used widely. No wonder his writings, very giving influence to the development of science in Europe until the arrival of the era of enlightenment. In his ', which compiled the Ibn an-Nadim in 988, this work is a collection of influential Muslims in the 10th century, stated that Al-Battani is an astronomer who gave an accurate picture of the Moon and the Sun.

The book of the Zij Al-Shabi ' by far the most important of his works. This book contains 57 chapters, beginning with a description of the Division of the celestial sphere into the zodiac signs and the degree. The background of the necessary mathematical tools is then introduced (such as computational operations on fractions of sexagesimal and trigonometric functions). Chapter 49 through 55 astrological problems, whereas chapter 56 discusses the construction of a sundial. The final chapter discusses the construction of a number of astronomical instruments.

The main achievement of the Zij Al-Shabi ', he succeeded with 489-star catalog. Al-Battani refining existing values for the length of the year i.e. 365 days 5 hours 48 minutes 24 seconds, and from the season.

A little exposing content of this book, that book is mentioned at the beginning of the season there are divisions on Earth there are four, namely, autumn, spring, summer, and winter. There are 12 constellations divisions namely constellation Haml, constellation Tsaur, constellation Jauza ', constellation, constellation Sarathan Asad, constellation, constellation Sunbulah Mizan, constellation ' Aqrab, Qaus, constellation Jadyu, Dalwu constellations and constellation Hut, where each constellation is worth 30degrees. Every 1 º worth 60 minutes, every one minute worth 60 seconds.

In this book use terms such as degrees, daqiqah, tsawani, tsawalis, rawabi ' and so on. At the beginning of this book also introduced about multiplication that is multiplying the interrelations between one element with other elements. If multiplication in the bow, then when the result is multiplied by the degree of degrees, daqiqah multiplied by the daqiqah result tsawani, daqiqah multiplied by tsawani result tsawalis, tsawani result tsawani multiplied rawabi ', tsawani tsawalis khowamis result multiplied so on.

Science travel from the past to the present continue to undergo development quite rapidly, as evidenced by the myriad inventions including in the field of astronomy. Islam itself in the development of civilization has also produced many scientists. But although science especially astronomy continues to grow, it turns out that we forget one thing that turned out to be Muslim scientists join the knowledge development of coloring.

The historical approach that is never accessed so that our eyes nearly closed that over centuries ago Al-Battani a leading astronomer of his era has created a book that at the time it was so phenomenal and became the Foundation for the development of current science. So the book is worthy of being a reference for us as Prosecutor falak.

While in mathematics (trigonometry, algebra, geometry) and geography, al-Battani is regarded as one of the first to replace the word "odd" used by Ptolemy in the trigonometric sine and the first person to calculate the mathematical table to find out the point on the line is crooked. In addition, al-Battani also found a number of trigonometric equations and solve the equation sin x = a cos x

Al farabi Abū Muhammad Nasir ibn al-Farakh al-Fārābi

Biography

cahaya.com—Al farabi Abū Muhammad Nasir ibn al-Farakh al-Fārābi (870-950) short of Al-Farabi is an Islamic philosopher and scientist who came from Farab, Kazakhstan. He is also known by another name Abū Nasir al-Fārābi (in some sources it is known as Abu Nasr Muhammad Ibn Muhammad Ibn Tarkhan Ibn Uzalah Al-Farabi, also known in the West as Alpharabius, Al-Farabi, Farabi, and Abu Nasir. Another possibility is the Farabi was an ' Imamiyah Shia (Shia Imamiyah is one of the streams in Islam which is the basis of their faith is a matter of the priest) who came from Turkey. Life and learning his father an officer the army of Persian descent, Turkey and his mother a native Turkey bloodless.

Early on he was described as having great talent and intelligence to master almost any subject that is studied. At the beginning of his studies it, al-Farabi al-Quran learning ', grammar, literature, religious studies (fiqh, tafsir and its Sciences and basic arithmetic. Al-Farabi young studied Islamic sciences and music at Bukhara and lived inKazakhstan until age 50. He went to Baghdad to study there for 20 years. After approximately 10 years of residence in Baghdad, that is, approximately in the year 920M, al Farabi then wanders in the city of Harran in northern Syria, where that time Harran is Greece cultural center in Asia minor. He then studied philosophy of renownedChristian philosopher named Yuhana bin Jilad. Year 940M, al Farabi continues his journey to Damascus and met with Sayf al Dawla al Hamdanid, head of the region (district) Aleppo, known as sympathizers of the Shi'a. Then al-Farabi died in the city ofDamascus at the age of 80 years (Rajab 339 H/December 950 M) in the reign of Caliph Al muti (Abbasiyyah dynasty).

Al-Farabi was a commentator who picked Greece philosophy in the Islamic world. Though most likely he could not speak in Greece, he knows Greece, philosophers Plato, Aristotle and Plotinus as well. His contribution lies in different fields such as mathematics, philosophy, medicine, even music. Al-Farabi wrote a variety of books on sociology and an important book in the field of music, Kitab al-Musiqa. In addition, he can also play and has created a range of musical instruments. Al-Farabi is known as " the second teacher" after Aristotle because of his ability to understand Aristotle which became known as the first teacher in philosophy.

He is the first Islamic philosopher who attempts to confront, relates and as far as possible harmonize the Greece classical political philosophy with Islam and attempts to make it understandable in the context of the religions of revelation. Al-Farabi lived in autonomous regions under the rule of Sayf al Dawla, and in the reign of the Abbasiyyah dynasty, which shaped the monarchy led by a Caliph. He was born in the leadership of Caliph Mu'tamid (870-892 ad) and died during the reign of the Caliph Al-muti (946-974 M) where the period is considered as the most chaotic period because of the lack of political stability. In these conditions, al-Farabi became acquainted with the thoughts of philosophers such as Plato and Aristotle Greece and try to combine the ideas or thoughts of ancient Greece with Islamic thought to create a State Government that ideal (Primary State).

The result of the work of Thinking during his life al Farabi much work. If review of the science, the works of al-Farabi can be reviewed to 6 part 

1. Logic.
2. Mathematical Sciences Natural Sciences 
3. Biology.
4. Theology.
5. Political and Science State.
6. Potpourri (Munawwa'ah). 

His most famous work is the Al-Madinah Al-Fadhilah (city or country) that discuss the achievement of happiness through the political life and the relationship between the best regime according to the understanding of Plato with the divine law of Islam.

Thoughts on the origins of the State and citizen

According to Al-Farabi man is a citizen who is one of the conditions of the formation of the State. Because man cannot live alone and always require the help of another person, then the man in a relationship-relationship (Association). Then, in a long process, ultimately resulting in a country. According to Al-Farabi, the country or city is a community of the most independent and most able to meet the necessities of life such as: clothing, food, Board, and security, as well as being able to set the order of the community, so that the achievement of perfection for the community easier. Countries that their citizens are already self-sufficient and aim to achieve real happiness, according to al-Farabi, is the primary country.

According to him, the citizen is the element that most staple in a country. that is followed by all its principles (mabadi) which mean that base, starting point, principles, ideology, and the basic concept.

The existence of citizens is very important because the citizens of the country which determine the nature, type, and pattern of the country. According to Al-Farabi development and/or quality state is determined by its citizens. They are also entitled to elect a leader of the country, namely a the most superior and most perfect between them.

The main countries analogous as the human body is healthy and the main, because naturally, the settings of the organs in the human body are hierarchical and perfect.There are three main classifications:

1. First, the heart. The heart is an organ of principal because the heart is an organ of balance which is not governed by other organs.
2. Second, the brain. Part of this second stage, in addition to serving parts of the first rank, also set up organs of the section below it, i.e. the third stage, such as organs: liver, spleen, and reproductive organs.
3. The third part of the Organ. This is just the lowest organ in charge of supporting and serving the upper part of the organ.

Al-Farabi divides the State into five forms, namely:

1. State the main (Al-Madinah Al-Fadilah): country led by the prophets and philosophers; the inhabitants feel happiness.
2. The country of morons (Al-Madinah Al-Jahilah): a country whose inhabitants did not know happiness.
3. State the wicked: a country whose inhabitants know happiness, but their behavior is equal to the population of the country of morons.
4. The changing State (Al-Madinah Al-Mutabaddilah): at first the population of the country has thought and opinion as for the main State residents, but then suffered damage.
5. State of heresy (Al-Madinah Ad-dallah): country led by a man who considers himself got the revelation and then he deceives the crowd with his speech and his actions.

His Thoughts About The Leader

With the same principle, a leader of a country is the most important and most perfectly in a country. According to Al Farabi, a leader is one who he termed characteristic philosopher Prophets i.e. people who have physical and mental abilities (rationality and spirituality).

The political philosophy of Al-Farabi, particularly his notions about the rulers of major cities reflects the rationalization of a teaching of the Imamate in Shi'a. His thoughts on Leaders With the same principle, a leader of a country is the most important and most perfectly in a country. According to Al Farabi, a leader is one who he termed characteristic philosopher Prophets i.e. people who have physical and mental abilities (rationality and spirituality). Mentioned the presence of the leader of the first generation (the first one with all the perfection and because it is very hard to find (its existence) then the second generation or the next generation had enough, referred to as ' (Rais) or the leader of the second. Next al-Farabi reminded that although the quality of the other already fulfilled, but if the quality of a philosophy is not met or did not take part in a Government, then the Main Countries like "Kingdom without a King" therefore, the State can be the verge of collapse.

The Origin of Turkey

chaya.com—In the region known as Turkestan stretching from mainland China and Mongolia North high in the East, to the sea of Qazwin in the West, and from the Valley of Siberia in the North to the subcontinent of India and Persia in the South, the quiet tribe of Al-' Ghizz and large clans. They are known as the Turk.

The region the region is then a massive migration from his country in the second half of the 6th century into Central Asia. Some historians mention some reasons that migration. Most looked at that such removals are driven by economic factors, the existence of a long drought, and the number of their offspring, has caused them to feel uncomfortable being in the country of origin, so they migrate to find grass and pastures, as well as a better life.

While some others contend, that the migration that occurred because of political factors, given the tribes received threats from some of the region's bigger and with greater strength, i.e. the region Mongolia. It is this pressure that is forcing them to have to do Hijrah to look elsewhere and they left their homes to seek safety and shelter established. This was said by Dr. Abdul Latif Abdullah bin Dahisy.

This forced migrant tribes towards the West and stopped at the edge of the river Jaihun, then for some time lived in Thibristan and Jurjan. Thus they are close to areas previously conquered Muslim rule the Muslims, after the war, and after the fall of Nahawand Sasanid Persia in 21 H/641 A.D. Transmission with the Islamic world

In the year 642/M 22 H Islamic troops moved into the region Chapter for the captive. The region is a region in Turkey where people live. It was there that the army of Islam Abdur Rahman bin Rabi'ah met with King Turkey named Shahr Baraz. He askedAbdurrahman to peace and he expressed its readiness to put together an army of Islam is the fight against Armenia. Then He sent him to Commander Suraqah bin ' Amr. Shahr Baraz has tried on its own to meet direct Suraqah and he took it well. Suraqah later wrote a letter on Caliph Umar bin Khattab to tell you about this issue. Umar agreed to do so. Then there was the peace agreement. So it's not a battle took place between the Muslims and the people of Turkey. They then jointly set out for Armenia to open the country and spread Islam there.

The Islamic army continued advancing toward the northeast of Persia until finally, the Da'wah of Islam spread there after the fall of the Persian Government. Persia is the power that hampered the Islamic spread in the country. With these hurdles, and with the gradual success of Islamist army opened new territories, then it opens space for the inhabitants of the land included in it are those Turkey. Thus it came to their interactions with Muslims, and people of Turkey were converted to Islam and joined the ranks of the Mujahideen to spread the religion of Islam and uphold the word of Allah.

During the reign of Uthman Ibn Affan, the land of Thibristan. Then the Muslims crossed the Jayhun in 31 H. they stopped in Turkestan. Then come on in a large number of people of Turkey into Islam and they become very important part of the jihad in the way of God around the world.

The army of Islam continues his trip in the region and successful opening of Bukhara in the reign of Muawiya Ibn Abu Sufyan. The army of Islam goes forward up to Samarkand. Then be the territories of Central Asia under an Islamic power that fair and they live with the brilliant of Islamic civilization.

The number of people who enter Turkey into more Government circles during the reign of the Abbasid Caliphs and they starts holding important positions in the military and administration. Then there is no army, Commander, author of among them. They act in a manner that is calm and obedience of all the commandments, to finally be able to reach the highest position.

When the Al Mu'tasim rule the Abbasid dynasty, he has opened the door wide for those Turkey and give their position and important positions. This makes the privileges they can participate in determining the policies of the State. The Al Mu'tasim policy based more on the interests of the Al Mu'tasim himself to trim the influence of Persian people who dominate its administrative HR governance since the reign of Abbasid Caliph Al Ma'mun.

The Al Mu'tasim excessive attention towards those Turkey this has raised resentment among the public, especially among the military who often make the Al Mu'tasimworry will anger them. That's why he built a new town named Samara, which is 124km from Baghdad as a new place to live for him, for its loyal troops, as well as his supporters.

So, the people of Turkey started its history and they played an important role in the history of Islam, until finally being able to establish a large Islamic Government that has strong relations with the Caliph of the Bani Abbas who was then known by theAyyubids.

Islam At The Time Even The Abbasids [Part II]

cahaya.com—In another version, historians normally divide during the rule of the Abbasids into five periods.

1. First Period (750 – 847 A.D)

In the first period of the reign of the Abbasids achieved the golden age period. Politically, the Caliph really strong character and is the Centre of political power and religion at once. On the other hand, the prosperity of the community reached the highest level. This period also managed to set up a foundation for the development of philosophy and science in Islam.

The reign of Abu al-Abbas, the founder of this very short time, that is from the year750 ad to 754 M. Therefore, the Builder of the Abbasid was Even Abu Ja'far al-Mansur (754 – 775 M). In the beginning was the capital city of al-Hasyimiyah, near Kufa.However, to further establish and maintain the stability of the country's new stand, al-Mansur moved the capital to the new city building, namely Baghdad, near the former Persian capital, Ctesiphon, year 762 M. Thus, the Abbasid Dynasty the seat of Government is in the midst of the Persian people. In the capital of this newly consolidated al-Mansur and reform his Government. He raised a number of personal to occupy the position in the Executive and the judiciary. In the field of governance, he's created a new tradition by lifting the vizier as Coordinator for the Department. The post of vizier that combines most functions of the Prime Minister with Ministers in the country for more than 50 years in the hands of the distinguished family originating fromBalkh, Persia (Iran).

The Vizier was Khalid Ibn Barmak, later succeeded by his son, Yahya bin Khalid. The latter is then lifted his son, Ja'far Ibn Yahya, to become vizier of the young. As for his other, Fadl Ibn Yahya became Governor of Western Persia and later Khurasan. At the time of the administrative issues are handled more Persian families. The influx of nonArab family into Government is a differentiator between the Abbasid and Umayyad Even Even orientated to Arabic.

The Caliph al-Mansur also form agencies of State Protocol, the Secretary of State, and State police in addition to restructuring the armed forces. He appointed Muhammad ibn Abd al-Rahman as a judge on the judicial institutions of the State. The post office existed from the time of the Umayyad Dynasty intensified its role with additional tasks. If it used to be just to drop off the letter, at the time of al-Mansur, the post Office commissioned to gather all information in these areas so that the State administration can run smoothly. The Director of the post office serving the local Governorbehaviour reported to the Caliph.

The Caliph al-Mansur also tried to conquer back areas that before freeing itself from the Central Government, and establish security in the border areas. On the other hand, he made peace with the Emperor Constantine V and a ceasefire during 758-765 M, the Byzantines to pay annual tribute. During the reign of Caliph al-Mansur sense back change. The concept of the Caliphate in his view — — and continued for generations afterward — — is a mandate from Allah, not from man, nor a mere successor of the Prophet, as at the time of al Khulafa ' al-Rashideen.

Even Abbasid's popularity reached its peak in the era of Caliph Harun al-Rashid(786-809) and his son al-Ma'mun (813-833 M). The richness of the many exploited Aaron al-Rashid for social purposes, hospitals, doctors, and pharmaceutical institutions were established. High levels of prosperity most manifest at the time of the Caliph.Social welfare, health, education, science, and culture, as well as the literature of the golden age, were at the time. At this time the Islamic State established itself as the strongest country and incomparable (Orphaned, 2003:52-53). Thus it has been seen that at the time of the Caliph Harun al-Rashid emphasizes the construction of Islamic culture and civilization on the expansion of the area that is already widespread. Orientation to the development of civilization and culture is becoming another comparison between the elements of the Abbasid and Umayyad Dynasty.

Al-Ma'mun al-Rashid's successor, known as the Caliph of that very in love with science. During his reign, the translation of foreign books is encouraged. He also founded a school, one of the most important major work is the construction of Bait al-Hikmah, the center that serves as a college with a large library. During the reign of al-Ma'mun was this Baghdad began to become the center of culture and science.

Al-Muktasim, the next Caliph (833-842 M) gives great opportunities to the people of Turkey to enter into the Government. This is the case in the foreground will be based on the rivalry between the Arabs and the Persians during the reign of al-Ma'munand earlier. Their involvement began as a soldier of the guard. Unlike during the Abbasid dynasty, the Umayyads, Even innovate system army. The practice of Muslims following the war already stalled. The army built specifically to become professional soldiers. Thus, the military power of the Abbasid Dynasty became very strong.

In this period, in fact, a lot of political movements which disrupt the stability, either from among the Bani Abbas itself or from outside. The movements were like the movement of the remains of the Umayyad dynasty, and among the Bani Abbas intern and others can all be turned off. Under such conditions, the Caliph had strong principles as the center of politics and religion at once. If not, as in the period thereafter, stability can no longer be controlled, even the Caliph himself came under the influence of other powers.

2. Second Period (847-945 A.D)

The development of civilization and culture, as well as the major advances achieved in the first period of the Abbasid Dynasty, has prompted the authorities to live extravagantly, even striking. The luxurious life of the Caliph is imitated by the wealthy person and the children of officials. So this led to the wheels of Government is interrupted and the people to be poor. This condition gives opportunities to professional soldiers Turkey that originally was appointed by the Caliph al-Mu'tasim to take over the reins of Government. Their efforts were successful, so that the real power is in their hands, while the Bani Abbas's authority in the establishment of the Abbasid Caliphate began to fade, and this is the beginning of the collapse of the dynasty, though after that age can still survive more than four hundred years. The Caliph Mutawakkil(847-861 M) which is the beginning of this period was a Caliph of the weak. During his reign, the people Turkey can seize power quickly.

After Caliph al-Mutawakkil's death, they are selected and appointed Caliph. Thus power is no longer in the hands of Bani Abbas, though they still hold the position of Caliph. There are in fact venture to break away from the Turkey but always failed. Of the twelve Caliphs in the second period, only four people who died with the rest of the reasonable, if not killed, they descended from his throne by force. The authority of the Caliph degenerated sharply. After Turkey's army is weak on its own, in areas of strong figures appear which then liberates itself from the power Center, setting up small dynasties. This is the beginning of the period of disintegration in the history of political Islam. As for the important factors causing the decline of the Bani Abbas during this period are as follows:

a. extent of Abbasid territories Even that must be controlled, while the slow communication. At the same time, the level of mutual trust among the authorities and implementers of Government is very low.

b. With the professionalization of the army, the reliance upon them becomes very high.

c. financial hardship because of the burden of financing the army. After the Caliph degenerated, the Caliph is not able to force the delivery of tax to Baghdad.

3. Third Period (945 — 1055 A.D)

In this period, Even under Abbasid Bani Buwaih. The State of the Caliph is worse than ever, especially as Bani Buwaih Shi'ite stream keepers. The Caliph not more as an employee who ruled and given a salary. Bani Buwaih divides his power to the three brothers: Ali for the southern Persia, Hasan to the North, and Ahmad Al-Ahwaz area, Referee, and Baghdad. Thus Baghdad during this period is no longer a center of Islamic rule because it has been moved to Shiraz in the powerful Ali bin Buwaih who has the power of Bani Buwaih.

Nevertheless, in the field of science, Even Abbasid continued to progress during this period. At this time arose great thinkers such as al-Farabi, Ibn Sina, Al-Biruni, Ibn Maskawaih, and study group Ikhwan as-Safa. Economics, agriculture, and trade also progress. Progress is also followed with the construction of mosques and hospitals.

At the time of the Banu Buwaih came to power in Baghdad, there have been several times of unrest between Shia and stream Ahlussunnah army rebellion, and so on.

4. Fourth Period (1055-1199 A.D)

This period was marked by the power of Bani Abbasid Even top of the Seljuks. The presence of the sons of the Seljuk Turks this was at the invitation of the Caliph to cripple the power of Bani Buwaih in Baghdad. The State of the Caliph of admittedly improved, not least because his authority in the field of religion back after some time ruled by Shi'a people.

As in the previous period, Science also flourished in this period. Nizam al-Mulk, the Prime Minister at the time of Alp Arselan and Malikhsyah, founded the Madrasa Nizamiyah (1067 M) and madrasa Hanafi in Baghdad. Madrasah Nizamiyah branches were established in almost every city in Iraq and Khurasan. The madrasa is becoming a model for College in the future. Of this madrasa was born many scholars in different disciplines. Among Islamic scholars who were born and grew in this period were al-Zamakhsari, a writer in the fields of Tafsir and Usul al-Din (theology), Al-tafsir in the field, Qusyairi al-Ghazali in the science of kalam and tasawwuf, and Umar Khayyam in the Astral science.

In the political sphere, the Centre of power was also not located in the city of Baghdad. They divided the territory into several provinces with a Governor to head each of the provinces. At the time of the central power weakened, the province each emancipation. Conflicts and wars that occurred between them weaken their own, and little by little the political authority of the Caliph strengthened again, especially for the land of Iraq. Their power ends in Iraq at the hands of Khawarizm Shah in the year 590H/1199 M.

5. Fifth Period (750-1258 A.D)

The expiration of the powers of the Seljuk Dynasty over the Baghdad Abbasid Caliphate or the beginning of the fifth period. In this period, the Abbasid caliphate no longer under the control of a particular Dynasty, though many Islamic Dynasty once stood. There are some fairly large, but most are small Dynasties. The Abbasid Caliphate was already independent and powerful again, but only in Baghdad and surrounding areas. The Caliph narrow territory shows his political weakness. At this time the Mongol and Tartar troops invaded Baghdad. Baghdad can be captured and destroyed without a fight. The destruction of Baghdad by the Mongols in this beginning of a new chapter in the history of Islam called the period of the middle ages.

As seen in the Abbasid Caliphate, the era of periodization of the decline the second period began. However, factors cause this decline did not come suddenly. Seeds already saw in the first period, just because the Caliph during this period was very strong, the seeds that did not have time to develop. In the history of the power of Bani Abbas looks that when Caliph is strong, the Ministers are likely to play a role as the head of the civil service, but if the Caliphate weakened, they will rule set the wheels of Government.

In addition to the weakness of the Caliph, many other factors which caused the Abbasid Caliphate into retreat, each of these factors is interrelated to each other. Some of him are as follows:

a. Internal factors

1. Competition among Nations

The tendency of each nation to dominate the power already felt since the beginning of the Abbasid Caliph. However, because the Caliph is strong people capable of maintaining the balance of power, political stability can be maintained. After al-Mutawakkil, a Caliph, accession, Turkey was not unstoppable army dominance again. Since then power Even Abbasiyyah in fact already ended.

2. The economic downturn

Unstable political conditions caused the economy of the country throe. Instead, the bad economic conditions weaken the political power of the Abbasid Dynasty. These two factors are inter-related and inseparable.

3. The religious Conflicts

The conflict which aspects influenced the religion is not limited to the conflict between the Muslims and Zindik or the Shia with Ahlussunnah but also between streams in Islam.

4. The development of civilization and Culture

Great progress was achieved in the first period of the Abbasid Dynasty has

encouraging the authorities to luxury living, later imitated by the tycoon and children causing the wheels of government officials interrupted and people being poor(Orphaned, 2003:61-62).

b. external factors

1. The crusade which lasted some waves or periods and swallows a lot of casualties.
2. the Mongols to Attack the territory of Muslim rule.

Islam At The Time Even The Abbasids [Part I]

A. The Early Establishment Of The Abbasids

The power of the Abbasid Dynasty was the continuing power of Bani DynastyThe Umayyads. Even Abbasid named as the founder and ruler of this dynasty was descended from Abbas, the uncle of the Islamic prophet Muhammad. The Abbasid dynasty founded by Abdullah al-Saffah ibn Muhammad ibn Ali ibn Abdullah ibn al-Abbass. He was born in Humaimah in 104 a.h. He was inducted into the Caliphate on March 3 Rabi ' al awwal 132 H. Power of the Abbasid Dynasty lasted from 750-1258 M.

In the seventh century revolt throughout the country. The most devastating and rebellion is the culmination of all rebellions i.e. the war between the forces of Abdul Abbas against Marwan ibn Muhammad (the Umayyad Dynasty). Which was eventually won by Abul Abbas? With the fall of the country Syria ended the history of the dynasty of the Umayyads and along with it the power to awaken the Abbasid.

From here it can be known that Even the rise of the Abbasid Dynasty will not only turn but more than that is the replacement of the social structure and ideology. So it can be said Even of the Abbasid revival is a revolution. According to Crane Brinton in Mudzhar (1998:87), there are 4 characteristics that become the identity of the revolution are:

1. That in the days before the ruling ideology of the revolution earned harsh criticism from society due to the community suffering disappointment caused inequalities of the ruling ideology that
2. The mechanism of his reign is not efficient because negligence adjusts social institutions with the development of circumstances and the demands of the times.
3. The occurrence of the crossing of the intellectuals of the ruling ideology that supports new insights offered by critics.
4. The revolution was generally not only in spearheaded and driven by the people is weak and the subordinate, but carried out by the authorities because of certain things that feel not satisfied with the existing system.

Even before the Abbasids stand, there are 3 places that became the center of activity of the group, Bani Abbas, between one another has its own position in playing its role to enforce the authority of the big family of the Prophet's uncle Abbas namely Abdul Mutholib (from the name of the dynasty were stationed). Three of the place is Humaimah, Kufa, and Khurasan.

Humaimah is a small town where the family of the Banu Hashim lived, either from among supporters of Ali as well as supporters of the family of Abbas. Humaimah is located adjacent to Damascus. Kufa is a city and its people embraced Shi'a supporting the flow of Ali Ibn Abi Talib. He feuded openly with the Umayyads. Similarly with Khurasan, the city whose inhabitants support the Banu Hashim. He has emotional citizens brave, strong, strapping his physical height, firm erection not easily influenced lust and not easily confused with a distorted belief. This is expected from the House of Abbassiyah support.

Under the leadership of Muhammad bin Ali al-Bani Abbas Abbasy, a movement is done in two phases: phase 1) strictly confidential; and 2) phase and an outright battle.

During Imam Muhammad still alive the movement performed very confidentially.Propaganda posted throughout all corners of the country and got many followers, especially that of the oppressed who felt, even from the initially supportive of the Umayyads.

After Imam Muhammad died and was succeeded by his son Ibrahim, then a young Persian brave and intelligently named Abu Muslim al-Khusarany, the secret of the movement joint. Since then begins the movement with the blatant way, and then how to battle. Finally the month of Zulhijjah 132 H, the Umayyad Caliph Marwan last killed in Fusthath, Egypt. Than Even the official stand of the Abbasids.

B. The System of Government, Politics, and State

At the time of the Abbasid Caliphate concepts developed as a political system. According to the views of the leaders of the Abbasids, the sovereignty of the Government (the Caliph) is derived from Allah, not from the people as it was applied by Abu Bakr and Umar in the time of khalifahurrasyidin. This can be seen with the word Caliph Al-Mansur "I was the sultan of Allah above His earth".

At the time of the Abbasid Dynasty, the pattern of Government applied vary according to the changing political, social, economic and cultural. The political system run by Even the Abbasids I among other things:

The Caliph of Arab descent, are the Ministers, commanders, Governors and other elected officials from descendants of the Persian and mawali.

The city of Baghdad was used as the capital city, which became the Centre of the activities of the political, economic, social and cultural.

1. Science was viewed as a very important and glorious.
2. Freedom of thought as the HAM is fully recognized.
3. The Minister is given the full power of the Persian derivatives to run its task in Government,

The next period of II, III, IV, the Abbasid political power is already experiencing a decrease, especially a central political power. This is due to the States (small kingdoms) already regardless of the Central Government, except the political recognition only. Commander in the area had already ruled in the area, and they have been set up or to form their own Government, for example, the emergence of Even-Even small, example; even the Umayyads in Andalusia or Spain, Even the Fatimids.

In the early days of the founding of the Abbasid Even there are two actions that are performed by the Abbasid Caliph Even to secure and defend from the possibility of interference or the onset of rebellion, namely: first, the tough measures against the Banu Umayyad. and both the centrality of that derivative persi.

In running the Government, the Abbasid Caliph at the time helped by a vizier (Prime Minister) or leadership is called wizaraat. While the wizaraat were further divided into 2:1) Wizaraat Tanfiz (System of Government presidential) namely wazir only as Caliph and helpers working on behalf of the Caliph. 2) Wizaaratut Tafwidl (cabinet's parliamentary). His Plenipotentiary to lead the Government. While the Caliph as a symbol only. In the case of the other functions of the Caliph as application local dynasties as its Governor Caliph (Lapidus,1999:180).

In addition, to assist the Caliph in the running of the country held a Council named diwanul kitaabah (Secretariat of State) led by a raisul kuttab (Secretary of State). And in the running state, the vizier assisted some raisul diwan (Minister of departments). The countries are the implementation called nidhamul an-idary al markazy.

Moreover, even in the age of Abbassiyah also set up the Force,-umara, baitul maal, organizational justice, during this dynasty came to power, the Government applied pattern varies according to the changing political, social, economic and cultural. Based on this change, historians divide during the rule of the Abbasids into three periods, namely:

1. First Period (750-847 M)

During this period, the whole Kingdom of Islam was in under the rule of the Caliphate except in Andalusia. As for the Caliphs who led on is as follows:

a. Abul Abbas as-saffah (750-754 M)

b. Abu Ja'far al-Mansour (754 – 775 M)

c. Abu Abdullah M. Al-Mahdi bin Al Mansour (775-785 M)

d. Abu Musa Al-Hadi (785—786 M)

e. Abu Ja'far Harun Ar-Rashid (786-809 M)

f. Abu Musa Muh. Al-Amin (809-813 M)

g. Abu Ja'far Abdullah Al Ma'mun (813-833 M)

h. Abu Ishak M. Al Muta'shim (833-842 M)

i. Abu Ja'far Harun Al Watsiq (842-847 M)

j. Abul Fadhl Ja'far Al Mutawakkil (847-861)

2. Second Period (232 H/847 M – 590 H/1194 M)

During this period, power shifted from the implementation system on the system decentralised, i.e. into three autonomous countries:

a. the House of Turkey (232-601 H)

b. The clan of Bani Buwaih (334-447 a.h.)

c. The Bani Seljuq (447-590 H)

The above dynasties eventually break away from the authority of Baghdad during Caliph Abbassiyah.

Third Period (590 H/1194 M – 656 H/1258 M)

During this period, power was back in the hands of the Caliph, but only in Baghdad and surrounding areas. While scholars of Islamic culture divides the time of Islamic culture at the time of the Abbasid to even 4 times, namely:

1. Time Abbas I, i.e. Since the inception of the Abbasids Even years 750 M, until the death of the Caliph al-Wasiq (847 M).

2. Time Abbas II, i.e. start Caliph al-Mutawakkal (847 M), until the establishment of the Buwaihiyah even in Baghdad (946 M).

3. Time Abbas III, i.e. from the establishment even Buwaihiyah years (946 M) to enter the House of Seljuk Turks into Baghdad (1055 M).

4. The period of entry, namely IV Abbasy people Seljuks to Baghdad (1055 M), until the fall of Baghdad to the Tartar's hand under the leadership of Hulako (1268 M).