Orthodoxy, Free-Thought, and Mysticism

We have already given some account of the great political revolution which took place under the 'Abbásid dynasty, and

The 'Abbásids and Islam.

we have now to consider the no less vital influence of the new era in the field of religion. It will be remembered that the House of 'Abbás came forward as champions of Islam and of the oppressed and persecuted Faithful. Their victory was a triumph for the Muhammadan over the National idea. "They wished, as they said, to revive the dead Tradition of the Prophet. They brought the experts in Sacred Law from Medina, which had hitherto been their home, to Baghdád, and always invited their approbation by taking care that even political questions should be treated in legal form and decided in accordance with the Koran and the Sunna. In reality, however, they used Islam only to serve their own interest. They tamed the divines at their court and induced them to sanction the most objectionable measures. They made the pious Opposition harmless by leading it to victory. With the downfall of the Umayyads it had gained its end and could now rest in peace." ¹ There is much truth in this view of the matter, but notwithstanding the easy character of their religion, the 'Abbásid Caliphs were sincerely devoted to the cause of Islam and zealous to maintain its principles in public life. They regarded themselves as the sovereign defenders of the Faith; added the Prophet's mantle (al-burda) to those emblems of Umayyad royalty, the sceptre and the seal; delighted in the pompous titles which their flatterers conferred on them, e.g., 'Vicegerent of God,' ʿ Sultan of God upon the Earth,' ʿ Shadow of God,' &c.; and left no stone unturned to invest themselves with the attributes of theocracy, and to inspire their subjects with veneration. ¹ Whereas the Umayyad monarchs ignored or crushed Muḥammadan sentiment, and seldom made any attempt to conciliate the leading representatives

Influence of theologians.

of Islam, the 'Abbásids, on the other hand, not only gathered round their throne all the most celebrated theologians of the day, but also showed them every possible honour, listened respectfully to their counsel, and allowed them to exert a commanding influence on the administration of the State. ² When Málik b. Anas was summoned by the Caliph Hárún al-Rashíd, who wished to hear him recite traditions, Málik replied, "People come to seek knowledge." So Hárún went to Málik's house, and leaned against the wall beside him. Málik said, " O Prince of the Faithful, whoever honours God, honours knowledge." Al-Rashíd arose and seated himself at Málik's feet and spoke to him and heard him relate a number of traditions handed down from the Apostle of God. Then he sent for Sufyán b. ʿUyayna, and Sufyán came to him and sat in his presence and recited traditions to him. Afterwards al-Rashíd said, "O Málik, we humbled ourselves before thy knowledge, and profited thereby, but Sufyán's knowledge humbled itself to us, and we got no good from it." ³ Many instances might be given of the high favour which theologians enjoyed at this time, and of the lively interest with which religious topics were debated by the Caliph and his courtiers. As the Caliphs gradually lost their temporal sovereignty, the influence of the ʿUlamá—the doctors of Divinity and Law—continued to increase, so that ere long they formed a privileged class, occupying in Islam a position not unlike that of the priesthood in mediaeval Christendom.