Righteouscaliphate, as you know, is associated with the era of the reign of the four closest companions (sahaba) of the Prophet Muhammad (s.a.w.): Abu Bakr al-Siddiq (r.a., ruled in632-634 according to Miladi),Umar ibn Khattab (r.a.,634-644),Uthman ibn Affan (r.a.,644-656) andAli ibn Abu Talib (r.a.,656-661).
That historical period is considered exemplary for Muslims, since it was the era of the reign of the righteous caliphs that was distinguished by the observance of all Islamic canons in the form in which the Almighty sent them down to people through the Messenger of Allah (s.a.w.).
During the 30 years of the reign of the four companions of the Prophet Muhammad (s.a.w.), the Arab Caliphate transformed from a small state located on the territory of the Arabian Peninsula into a regional power, which also included the following regions: North Africa, the Middle East, Jerusalem, Palestine , Persia, Iberian Peninsula, Caucasus.
But at the same time, in the history of the Arab Caliphate, many historians especially highlight the era of the reign of another caliph - Umar ibn Abdul-Aziz (Umar II). For his outstanding services in public administration, as well as for his piety and imitation of the companions of the Prophet Muhammad (s.g.w.), he was nicknamed “the fifth righteous caliph.” At the same time, some Muslim theologians assigned this status to the grandson of the Prophet Muhammad (s.a.w.) - Hassan ibn Ali, who ruled for several months after his father and the fourth righteous caliph
Umar II before ascending 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 Marwan was a representative of the Umayyad dynasty, which ruled at that time in the territory of the Arab Caliphate. However, he was the youngest son of Caliph Marwan and therefore his accession to the throne, as well as his sons, seemed unlikely at that time. That is why Umar ibn Abdul Aziz did not prepare for the throne and his accession to the throne came as a big surprise to him.
The predecessor of Umar II, Suleiman ibn Abdul-Malik, was his cousin, while the caliph at that time had several sons and siblings. Two years after ascending the throne, Caliph Suleiman, who was on a military campaign, became seriously ill. The ruler's position seemed almost hopeless and then he seriously thought about his successor to the position of caliph.
Suleiman's eldest son, Ayyub, who was considered the heir to the throne, died shortly before his father's death. At the time of his father’s illness, the second son of the caliph was on a military campaign against the Byzantine Empire, and therefore few considered him as a possible heir to the throne. The remaining sons of Suleiman had not reached adulthood by that time, and therefore did not have the right to claim government.
In addition, Suleiman could transfer power to his brothers, but he was not on such close terms with them. In this situation, the choice of caliph fell on his cousin, Umar ibn Abdul Aziz, whose candidacy was approved by the majority of the country's largest military leaders, which served as a guarantee of the stability of the state.
"Strange" ruler
Having become the head of state, Umar ibn Abdul Aziz abandoned luxury and life in the large palace in Damascus, in which all his predecessors lived, and settled in a small, modest two-room house. In addition, he donated all his wealth to the state treasury. The family estates of Umar II were no exception, which, in his opinion, were acquired illegally by his father. He also freed all the slaves who were due to him as a ruler, and abandoned a large number of court servants. Umar II returned all the lands taken by his predecessors to their rightful owners. His wife Fatima also followed her husband’s example and donated all her jewelry, given to her by her father, to the needs of ordinary people.
Throughout his reign, Caliph Umar led a rather modest lifestyle, and all the wealth and jewelry that he received as a gift went to the needs of the poor.
Prohibition of cursing against Ali (r.a.)
Upon coming to power, Umar II forbade pronouncing curses against the fourth righteous caliph Ali ibn Abu Talib (r.a.) and his family.
The fact is that the founder of the Umayyad dynasty, Muawiyah ibn Abu Sufyan, was the governor of Egypt and Syria at the beginning of the reign of Ali (r.a.). After the third righteous caliph (ra) died at the hands of rebels in 656, Ali ibn Abu Talib (ra) became the leader of the faithful. However, Muawiyah refused to swear allegiance to him, accusing him of organizing a conspiracy against Caliph Uthman (r.a.).
As a result of disagreements that arose in the Arab Caliphate, Muawiyah ibn Abu Sufyan rebelled against the new ruler of the Muslims, but he failed to overthrow the fourth righteous caliph. After the death of Ali (r.a.), his son, Hasan ibn Ali (r.a.), succeeded him, who a few months later was forced to transfer power in the country to Muawiyah ibn Abu Sufyan, who had great support in the country from many influential people.
In addition, the Shiite opposition, which did not recognize the Umayyads as legitimate rulers, called Muawiyah and his successors usurpers of power. According to Shiites, only the descendants of Ali ibn Abu Talib (r.a.) have the right to govern a Muslim state.
Thus, the disagreements that arose among the first Umayyads with one of the closest Sahaba of the Messenger of Allah (s.a.w.) and his followers led to the fact that in the Arab Caliphate, at the direction of the authorities, they began to publicly blaspheme Caliph Ali (r.a.) and his descendants. When he came to power, Umar II banned this practice, as he considered it unworthy to publicly insult the companions of the Prophet Muhammad (s.g.w.).
Umar ibn Abdul Aziz paid special attention to the needs of ordinary people. During his reign, many wells were repaired, which was especially important for residents of the hot provinces of the caliphate. In addition, many roads were built and communications between populated areas of the country were improved. During the time of Umar II, many ordinary people managed to return their property, which was illegally taken from them under previous rulers.
Reforms in the religious sphere
Caliph Umar II also paid serious attention to the religious component, since he himself had extensive knowledge in the field of Islamic theological thought. In particular, under him, 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 perform. In addition, it was under Umar ibn Abdul Aziz that mihrabs appeared in mosques (special niches in the walls - approx. Islam . Global ) , indicating the direction of the Kaaba. In addition, he provided all possible support to scientists in the field of Islamic theology and encouraged the study of the Holy Quran and the Most Pure Sunnah.
In addition to supporting the activities of Muslim theologians, he waged a fierce struggle against those who, for their own selfish purposes, distorted religious canons and tried to sow hostility in a multi-religious state. He called on his governors in the provinces of the Arab Caliphate to be guided in their activities exclusively by the provisions of the Holy Scripture and the Noble Sunnah. It was from this that many of the prohibitions adopted by Caliph Umar II flowed. For example, he stopped the collection of additional taxes and other payments from ordinary people that were not provided for in Islamic primary sources. In addition, Umar ibn Abdul Aziz prohibited the collection of fees from representatives of the clergy and religious institutions.
Death of Caliph Umar II
Three years after his accession to the throne, Umar II's physical condition deteriorated sharply. According to some historians, he suffered from cancer. On the first day of the month of Rajab in the year 101 Hijri (720 Miladi), Caliph Umar passed on to the next world. After his death, he left his children neither palaces nor countless riches, as was the case under his predecessors. However, in just three years of his reign, he significantly improved the lives of ordinary people, including through personal material contributions. For his numerous successes during his reign, as well as for leading a modest lifestyle, strictly following the biography of the Prophet Muhammad (s.g.w.) and the righteous caliphs, he received the honorary nickname “the fifth righteous caliph” in the history of Islam.
1230 years ago, on September 14, 786, Harun al-Rashid (Harun al-Rashid), or the Just (766-809), the fifth Baghdad caliph from the Abbasid dynasty, became the ruler of the Abbasid Caliphate.
Harun turned Baghdad into the brilliant and intellectual capital of the East. He built a luxurious palace for himself and founded a large university and library in Baghdad. The Caliph built schools and hospitals, patronized the sciences and arts, encouraged music studies, and attracted scientists, poets, doctors and musicians, including foreigners, to his court. He was interested in science and wrote poetry. Under him, agriculture, crafts, trade and culture achieved significant development in the Caliphate. The reign of Caliph Harun al-Rashid is believed to have been marked by economic and cultural prosperity and is remembered by Muslims as the “golden age” of the Baghdad Caliphate.
As a result, the figure of Harun al-Rashid was idealized in Arab folklore. He became one of the heroes of the Arabian Nights fairy tales, where he appears as a kind, wise and fair ruler who protects ordinary people from dishonest officials and judges. Pretending to be a merchant, he wandered the night streets of Baghdad so that he could communicate with ordinary people and learn about the true state of affairs in the country and the needs of his subjects.
True, already during the reign of Harun there were signs of a crisis in the caliphate: major anti-government uprisings occurred in North Africa, Deilem, Syria, Central Asia and other areas. The caliph sought to strengthen the unity of the state on the basis of official Islam, relying on the clergy and the Sunni majority of the population, and carried out repression against opposition movements in Islam and pursued a policy of limiting the rights of the non-Muslim population in the caliphate.
From the history of the Arab Caliphate
Arab statehood originated on the Arabian Peninsula. The most developed area was Yemen. Earlier than the rest of Arabia, the development of Yemen was caused by the intermediary role it played in the trade of Egypt, Palestine and Syria, and then the entire Mediterranean, with Ethiopia (Abyssinia) and India. In addition, there were two more large centers in Arabia. In the west of Arabia, Mecca was located - an important transit point on the caravan route from Yemen to Syria, which flourished due to transit trade. Another major city in Arabia was Medina (Yathrib), which was the center of an agricultural oasis, but there were also traders and artisans. So, if by the beginning of the 7th century. most of the Arabs living in the central and northern regions remained nomads (steppe Bedouins); then in this part of Arabia there was an intensive process of decomposition of the tribal system and early feudal relations began to take shape.
In addition, the old religious ideology (polytheism) was in crisis. Christianity (from Syria and Ethiopia) and Judaism penetrated into Arabia. In the VI century. In Arabia, the Hanif movement arose, recognizing only one god and borrowing some attitudes and rituals from Christianity and Judaism. This movement was directed against tribal and urban cults, for the creation of a single religion recognizing one god (Allah, Arabic al-ilah). The new doctrine arose in the most developed centers of the peninsula, where feudal relations were more developed - in Yemen and the city of Yathrib. Mecca was also captured by the movement. One of its representatives was the merchant Muhammad, who became the founder of a new religion - Islam (from the word “submission”).
In Mecca, this teaching met opposition from the nobility, as a result of which Muhammad and his followers were forced to flee to Yathrib in 622. The Muslim calendar is based on this year. Yathrib received the name of Medina, i.e. the city of the Prophet (as Muhammad began to be called). The Muslim community was founded here as a religious-military organization, which soon turned into a major military-political force and became the center of the unification of Arab tribes into a single state. Islam, with its preaching of the brotherhood of all Muslims, regardless of tribal division, was adopted primarily by ordinary people who suffered from oppression by the tribal nobility and had long ago lost faith in the power of tribal gods, who did not protect them from bloody tribal massacres, disasters and poverty. At first, the tribal nobility and wealthy traders opposed Islam, but then recognized its benefits. Islam recognized slavery and protected private property. In addition, the creation of a strong state was also in the interests of the nobility; external expansion could begin.
In 630, an agreement was reached between the opposing forces, according to which Muhammad was recognized as the prophet and head of Arabia, and Islam as a new religion. By the end of 630, a significant part of the Arabian Peninsula recognized the authority of Muhammad, which meant the formation of the Arab state (caliphate). Thus, the conditions were created for the unification of settled and nomadic Arab tribes, and the beginning of external expansion against neighbors who were mired in internal problems and did not expect the emergence of a new strong and united enemy.
After the death of Muhammad in 632, a system of rule by caliphs (deputies of the prophet) was established. The first caliphs were companions of the prophet and under them a wide external expansion began. By 640, the Arabs had conquered almost all of Palestine and Syria. At the same time, many cities were so tired of the repression and tax oppression of the Romans (Byzantines) that they offered virtually no resistance. The Arabs in the first period were quite tolerant of other religions and foreigners. Thus, such major centers as Antioch, Damascus and others surrendered to the conquerors only on condition of maintaining personal freedom, freedom for Christians and Jews of their religion. Soon the Arabs conquered 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 feudal lords in their domains, and the weakening of central authority, led to the collapse of the caliphate. The governors of the caliphs, the 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 according to 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 Muhammad and his close associates; 2) Damascus (661-750) - the reign of the Umayyads; 3) Baghdad (750 - 1055) - reign of the Abbasid dynasty. Abbas is the uncle of the Prophet Mohammed. His son Abdallah became the founder of the Abbasid dynasty, which, in the person of Abdallah's grandson, Abul Abbas, took the throne of the Baghdad caliphs in 750.
Arab Caliphate under Harun
Reign of Harun al-Rashid
Harun al-Rashid was born in 763 and was the third son of Caliph al-Mahdi (775-785). His father was more inclined to the pleasures of life than to state affairs. The caliph was a great lover of poetry and music. It was during his reign that the image of the court of the Arab caliph began to take shape, famous for its luxury, sophistication and high culture, which later became famous in the world through the tales of the Arabian Nights.
In 785, the throne was taken by Musa al-Hadi, the son of Caliph al-Mahdi, the elder brother of Caliph Harun al-Rashid. However, he ruled for only a little over a year. Apparently, he was poisoned by his own mother, Khaizuran. She supported the youngest son Harun al-Rashid, since the eldest son tried to pursue independent politics. With the accession of Harun al-Rashid to the throne, Khaizuran became an almost sovereign ruler. Its main support was the Persian family of the Barmakids.
Khalid of the Barmakid dynasty was an advisor to Caliph al-Mahdi, and his son Yahya ibn Khalid was the head of the diwan (government) of Prince Harun, who at that time was the governor of the west (all provinces west of the Euphrates) with Syria, Armenia and Azerbaijan. After Harun al-Rashid ascended the throne, Yahya (Yahya) Barmakid, whom the caliph called “father,” was appointed vizier with unlimited powers and ruled the state for 17 years (786–803) with the help of his sons Fadl and Jafar. However, after the death of Khaizuran, the Barmakid clan began to gradually lose its former power. Freed from his mother's care, the ambitious and cunning caliph sought to concentrate all power in his hands. At the same time, he tried to rely on such freedmen (mawali) who would not show independence, would be completely dependent on his will and, naturally, would be completely devoted to him. In 803, Harun overthrew a powerful family. Jafar was killed by order of the Caliph. And Yahya and his other three sons were arrested, their estates were confiscated.
Thus, in the early years of his reign, Harun relied in everything on Yahya, whom he appointed as his vizier, as well as his mother. The caliph was predominantly engaged in the arts, especially poetry and music. The court of Harun al-Rashid was the center of traditional Arab arts, and the luxury of court life was legendary. According to one of them, Harun’s wedding alone cost the treasury 50 million dirhams.
The general situation in the caliphate gradually worsened. The Arab Empire began the path to its decline. The years of Harun's reign were marked by numerous unrest and rebellions that broke out in different regions of the empire.
The process of collapse began in the most remote, western regions of the empire with the establishment of Umayyad power in Spain (Andalusia) in 756. Twice, in 788 and 794, uprisings broke out in Egypt. The people were dissatisfied with the consequences of high taxes and numerous duties with which this richest province of the Arab Caliphate was burdened. She was obliged to supply the Abbasid army sent to Ifriqiya (modern Tunisia) with everything necessary. The Abbasid military leader and governor, Harsama ibn Ayan, brutally suppressed the uprisings and forced the Egyptians into submission. The situation with the separatist aspirations of the Berber population of North Africa turned out to be more complex. These areas were far from the center of the empire, and the terrain made it difficult for the Abbasid army to deal with the rebels. In 789, the power of the local Idrisid dynasty was established in Morocco, and a year later - in Ifriqiya and Algeria - the Aghlabids. Harsama managed to suppress the rebellion of Abdallah ibn Jarud in Qairavan in 794-795. But in 797, rebellion broke out again in North Africa. Harun was forced to come to terms with the partial loss of power in this region and entrust the rule of Ifriqiya to the local emir Ibrahim ibn al-Aghlab in exchange for an annual tribute of 40 thousand dinars.
Yemen, far from the centers of the empire, was also uneasy. The brutal policies of the governor Hammad al-Barbari led to a revolt in 795 under the leadership of Haytham al-Hamdani. The uprising lasted nine years and ended with the deportation of its leaders to Baghdad and their execution. Syria, populated by unruly, warring Arab tribes who were biased in favor of the Umayyads, was in a state of almost continuous rebellion. In 796, the situation in Syria turned out to be so serious that the caliph had to send an army led by his favorite Jafar from the Barmakid clan. The government army managed to suppress the rebellion. It is possible that the unrest in Syria was one of the reasons for Harun's move from Baghdad to Raqqa on the Euphrates, where he spent most of his time and from where he went on campaigns against Byzantium and on a pilgrimage to Mecca.
In addition, Harun did not like the capital of the empire, was afraid of the city’s inhabitants and preferred not to appear in Baghdad too often. Perhaps this was due to the fact that the caliph, wasteful when it came to court entertainment, was very stingy and merciless when collecting taxes, and therefore did not enjoy sympathy among the residents of Baghdad and other cities. In 800, the caliph specially came from his residence to Baghdad to collect arrears in the payment of taxes, and the arrears were mercilessly beaten and imprisoned.
In the east of the empire the situation was also unstable. Moreover, the constant unrest in the east of the Arab Caliphate was associated not so much with economic prerequisites, but with the peculiarities of the cultural and religious traditions of the local population (mainly Iranian Persians). Residents of the eastern provinces were more attached to their own ancient beliefs and traditions than to Islam, and sometimes, as was the case in the provinces of Daylam and Tabaristan, they were completely alien to it. In addition, the conversion of the inhabitants of these provinces to Islam by the 8th century. had not yet been completed completely, and Harun was personally involved in Islamization in Tabaristan. As a result, dissatisfaction among residents of the eastern provinces with the actions of the central government led to unrest.
Sometimes local residents supported the Alid dynasty. The Alids are descendants of Ali ibn Abi Talib, the cousin and son-in-law of the Prophet Muhammad, the husband of the Prophet's daughter Fatima. They considered themselves the only legitimate successors of the prophet and laid claim to political power in the empire. According to the religious and political concept of the Shiites (the party of Ali's supporters), the supreme power (imamate), like prophecy, is considered as “divine grace.” By virtue of “divine decree,” the right to the imamate belongs only to Ali and his descendants and must be inherited. From the Shia point of view, the Abbasids were usurpers, and the Alids waged a constant struggle with them for power. So, in 792, one of the Alids, Yahya ibn Abdallah, rebelled in Daylam and received support from local feudal lords. Harun sent al-Fadl to Daylam, who, with the help of diplomacy and promises of amnesty to the participants in the uprising, achieved the surrender of Yahya. Harun insidiously broke his word and found an excuse to cancel the amnesty and throw the leader of the rebels into prison.
Sometimes these were uprisings of the Kharijites, a religious and political group that separated from the main body of Muslims. The Kharijites recognized only the first two caliphs as legitimate and advocated the equality of all Muslims (Arabs and non-Arabs) within the community. They believed that the caliph should be elected and have only executive power, while the judicial and legislative powers should be in the council (shura). The Kharijites had a strong social base in Iraq, Iran, Arabia, and even North Africa. In addition, there were various Persian sects of radical trends.
The most dangerous for the unity of the empire during the time of Caliph Harun al-Rashid were the actions of the Kharijites in the provinces of North Africa, Northern Mesopotamia and Sijistan. The leader of the uprising in Mesopotamia, al-Walid al-Shari, seized power in Nisibin in 794 and attracted the tribes of al-Jazira to his side. Harun had to send an army against the rebels led by Iazid al-Shaybani, who managed to suppress the uprising. Another rebellion broke out in Sijistan. Its leader Hamza al-Shari captured Kharat in 795 and extended his power to the Iranian provinces of Kirman and Fars. Harun was never able to cope with the Kharijites until the very end of his reign. In the last years of the 8th and early 9th centuries. Khorasan and parts of Central Asia were also engulfed in unrest. 807-808 Khorasan actually ceased to obey Baghdad.
At the same time, Harun pursued a strict religious policy. He constantly emphasized the religious nature of his power and severely punished any manifestation of heresy. Harun's policy towards non-believers was also characterized by extreme intolerance. In 806 he ordered the destruction of all churches along the Byzantine border. In 807, Harun ordered the restoration of ancient restrictions on clothing and behavior for non-believers. Gentiles had to girdle themselves with ropes, cover their heads with quilted hats, wear shoes different from those worn by the faithful, ride donkeys rather than horses, etc.
Despite constant internal rebellions, unrest, and uprisings of disobedience by the emirs of certain regions, the Arab Caliphate continued the war with Byzantium. Border raids by Arab and Byzantine troops occurred almost every year, and Harun personally took part in many military expeditions. Under him, a special border region was allocated administratively with fortified fortified cities, which played an important role in the wars of subsequent centuries. In 797, taking advantage of the internal problems of the Byzantine Empire and its war with the Bulgarians, Harun penetrated with an army deep into the Byzantine Empire. Empress Irina, regent of her young son (later an independent ruler), was forced to conclude a peace treaty with the Arabs. However, the Byzantine emperor Nikephoros, who replaced her in 802, resumed hostilities. Harun sent his son Kasim with an army against Byzantium, and later personally led the campaign. In 803-806. The Arab army captured many cities and villages on Byzantine territory, including Hercules and Tiana. Attacked by the Bulgarians from the Balkans and defeated in the war with the Arabs, Nikephoros was forced to conclude a humiliating peace and pledged to pay tribute to Baghdad.
In addition, Harun drew attention to the Mediterranean Sea. In 805, the Arabs launched a successful naval campaign against Cyprus. And in 807, on the orders of Harun, the Arab commander Humaid raided the island of Rhodes.
The figure of Harun al-Rashid was idealized in Arab folklore. The opinions of contemporaries and researchers about his role differ greatly. Some believe that the reign of Caliph Harun al-Rashid led to the economic and cultural prosperity of the Arab Empire and was the “golden age” of the Baghdad Caliphate. Harun is called a pious man. Others, on the contrary, criticize Harun, calling him a dissolute and incompetent ruler. It is believed that everything useful in the empire was done under the Barmakids. The historian al-Mas'udi wrote that "the prosperity of the empire diminished after the fall of the Barmakids, and everyone became convinced of how flawed the actions and decisions of Harun al-Rashid were and how bad his rule was."
The last period of Harun's reign does not really demonstrate his foresight, and some of his decisions ultimately contributed to increased internal confrontation and the subsequent collapse of the empire. So, at the end of his life, Harun made a big mistake when he divided the empire between his heirs, sons from different wives - Mamun and Amin. This led to a civil war after Harun's death, during which the central provinces of the Caliphate and especially Baghdad suffered greatly. The Caliphate ceased to be a single state; dynasties of local large feudal lords began to emerge in different regions, only nominally recognizing the power of the “Commander of the Faithful.”
Baghdad Caliphate of the Abbasid dynasty
The Abbasids were descendants of al-Abbas ibn Abd al-Mutallib ibn Hashim, who was the uncle of the Prophet. They believed that they were also related to the Prophet, like the family of Ali. Their claims to power first emerged under Omar II. The Abbasids created secret societies in Kufa and Khorasan and, taking advantage of the strife between the Umaids, began an armed struggle. In 749 they seized power in the city of Kufa, and then in many other lands of the Muslim state. In the fall of 749, in Kufa, Muslims swore allegiance to the first caliph of the new dynasty, Abu al-Abbas al-Saffah. His successor, Caliph al-Mansur, who reigned from 754 to 775, founded a new capital, the City of Peace, or Baghdad. Baghdad was built on the Tigris River in 762.
At the beginning of the reign of this dynasty in 751, in the battle of the Central Asian river Talas, Muslims defeated a huge Chinese army, after which Islam in Central Asia was finally consolidated and the boundaries of the Caliphate no longer expanded. Iran became the main province of the Abbasid Caliphate. In the structure of administration, finance, and postal services, the Abbasids followed the example of the Sasanian kings. Those close to the Abbasids were predominantly Iranians.
The Arabs in the Baghdad Caliphate, except for the descendants of the Prophet, lost their exclusive position in society. They were given equal rights with all Muslims, among whom the majority were Turks and Iranians. The Abbasid dynasty ruled for almost five hundred years, three hundred of which were marked by the flowering of Muslim culture and science.
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Umar ibn Abdul-Aziz (682 - February 720, Arabic: عمر بن عبد العزيز) - Umayyad caliph who ruled from 717 to 720. A cousin of his predecessor Suleiman, son of Abdul-Aziz, the younger brother of Caliph Abdal-Malik. He was distinguished by his piety and unusual honesty. He left the best memory of himself among both Sunnis and Shiites.Umar ibn Abd al-Aziz was born in 680 in Medina. He belonged to the Quraish family of the Umayyads, who were in power at that time in the caliphate. Studying from childhood with the most famous scientists, he received a brilliant education for those times. Despite his enormous wealth (his annual income was 40 thousand dinars, which is about 180 kg of pure gold), Umar was famous for his modesty and piety. At the age of 26, he was appointed governor of Medina, Mecca and Taif. During the 6 years of his reign, Umar did a gigantic job: roads were laid, canals and wells were created for agricultural work. Having left the post of governor, Umar went as a simple soldier as part of the army of the caliphate to the war with Byzantium. At this time, his uncle Suleiman ibn Abd al-Malik, the ruler of the caliphate, sensing the approach of death, intends to bequeath power to his beloved nephew. Fearing that Umar will give up power, the caliph hides his will from him. Those close to the caliph kept their secret, taking a vow of silence. When, after the death of Caliph Suleiman, the will was read out in front of a large crowd of people, Umar publicly renounced power. However, all those present unanimously swear allegiance to the new caliph.
So unexpectedly, Umar becomes the ruler of a huge power that includes the Arabian Peninsula, North Africa, India, Central Asia, Iran, Iraq, Northern China, Transcaucasia and the North Caucasus, Egypt, Spain, and the South of France.
Having become caliph, Umar completely abandoned his previous luxurious lifestyle. He leaves the magnificent Umayyad palace and donates his entire fortune to the treasury of the caliphate. The caliph's wife Fatima, following her husband's example, even donated her jewelry to the treasury. His only income remains a plot of land in Suwayda, which brings in only 200 dinars a year.
Despite the receipt of huge funds into the treasury at that time, he did not take a single dirham for himself. It got to the point that those close to him decided to remind him that even the righteous caliph Umar, revered as an example of piety and sincere faith, received a small allowance from the state treasury, to which he objected that Umar ibn al-Khattab did not have any property in while he has it.
The rich and pampered relatives of the caliph had to tie their belts tighter. Access to the treasury was already walled up for them forever. The Caliph abandoned the unnecessary large army of court servants and panegyrists. Umar himself leaves one change of clothes, which soon become covered with patches from prolonged wear, and settles in a simple house.
Sometimes the caliph stayed late for the Friday sermon, waiting for his washed clothes to dry. Umar's strict ascetic attitude towards life was influenced by his close relationship with the famous scientist and ascetic of the time, Hasan al-Basri. They often communicated and corresponded. Historians cite a case when Umar ibn Abd al-Aziz was entrusted with the rule of the state, he invited three scientists to him: Salim ibn Abdullah, Muhammad ibn Ka'b and Raja ibn Haywa and said: “Truly, I am being tested by this misfortune. Give me advice ". One of those gathered at Umar, a scholar named Salim, said: “If you want salvation, then be fasting in relation to dunya (worldly delights and beauties). And let death be your iftar (breaking the fast). The second scholar named Ibn Kaab gave the following advice: “If you want to be saved from the punishment of Allah Almighty, then let the eldest Muslim be your father, the middle one your brother, and the youngest your child. Honor your father, respect your brother and be compassionate towards your child." The third, named Raja, said: “If you want to avoid God’s punishment, then love for people what you love for yourself. And don’t want for them what you don’t want for yourself. And then you can die. These are my words and my advice. Verily, I am greatly alarmed for you regarding the day when it will be difficult to stand.”
Having come to power, Umar radically transformed the social organization of society. He granted his subjects the right to free movement, built inns for travelers, dug many wells, and built roads.
As a result of the economic reforms he carried out, the standard of living of the population increased - there were practically no beggars left in the caliphate. People lived so well that it was difficult to find those to whom they needed to pay zakat. To eradicate bureaucratic arbitrariness, he raised the salaries of all government officials. In addition, a decree from Umar was sent to all provinces of the caliphate: “Whoever is oppressed, let him come to me without permission.” Interestingly, the law provided for payment of travel expenses in the amount of 100 to 300 dinars (approximately 3 to 10 thousand dollars) depending on the distance.
Scientists and researchers were provided with full material support. “Scientific research should not be distracted by financial problems,” the caliph believed. Umar removed governors and government officials from their posts, those who ruled unjustly and wasted public funds. Every resident of the caliphate, burdened with debt, regardless of religion, received a guarantee of debt repayment from specially established state funds. Everyone who wanted to start a family and did not have the means to do so received the necessary amount from the treasury of the caliphate.
The main feature that distinguished Caliph Umar from his predecessors was his careful, even scrupulous, attitude towards the treasury of the caliphate. In this, the caliph was similar to his great-grandfather, the famous Umar ibn al-Khattab, the closest companion of the Prophet Muhammad.
When Umar was asked to allocate a huge sum for the decoration of the Kaaba (the main temple of Muslims), he exclaimed: “Hungry Muslims are more in need than the Kaaba.” The inhabitants of the caliphate loved Umar for his meekness of character and fair rule.
One day the ruler of Khorosan asked permission to use force against the local population, saying that only the sword and the whip would correct them. The angry caliph exclaimed: “You are lying. Only justice and truth will correct them. Do not forget, Allah will destroy those who commit outrages.”
The reign of Umar is called the era of the greatest spread of Islam. Residents of the provinces of the caliphate converted to Islam en masse. The governors of these lands, fearing a decrease in tax revenues to the budget, suggested that Umar preserve the jizya (annual tax on non-Muslims) for converts. The indignant caliph passionately objected: “Allah sent Muhammad, peace and blessings of Allah be upon him, as a guide to the straight path, and not as a tax collector!” The results achieved by Umar in a short time were amazing. General prosperity and prosperity came to the caliphate. According to legend, Umar ordered wheat to be poured onto the tops of the hills so that even the birds would not know the need for a caliphate.
He pursued an active preaching policy, encouraged and revered Muslim theologians. During his reign, as we have already said, many subjects of the caliphate accepted Islam. But after just two years, the era of just rule was unexpectedly interrupted. At the age of 40, Umar suddenly dies. According to one of the main versions, the caliph was poisoned by his entourage from the Umayyad family. The strict puritanical lifestyle of the caliph, his scrupulous attitude towards the treasury and fair reforms clearly disgusted their irrepressible and greedy desires.
The period of the reign of Umar ibn Abd al-Aziz, known as one of the most pious and just rulers in the entire history of Islam, is sometimes compared with the era of the righteous caliphs - the four closest companions of the Prophet Muhammad, whose rule was fully consistent with the Divine order.
Before his death, Umar ibn Abd al-Aziz asked those present to sit nearby. They sat down. Then he turned to Allah: “You ordered me, but I was careless. You forbade me, but I disobeyed. But I testify that there is no god but Allah.” Then he raised his eyes and looked somewhere intently. The people said to him: “O Commander of the Faithful, your look is harsh.” “I see those present here, but they are not people or genies,” and with these words he breathed his last. People heard someone read: “We give this house in the future life only to those who do not strive for a high position on earth, as well as for wickedness. A happy outcome is reserved only for the God-fearing.”
Caliph Umar ibn Abd al-Aziz died in Damascus in the month of Rajab in the year 101 AH, which corresponds to the year 720 according to the Christian calendar.
