Dearabization of Islamic Government during the Abbasid Dynasty

The Arabization movement was one of the government's political models during the Umayyad Dynasty. Arabization, known as ta'rib became a characteristic of the administration of the Umayyad dynasty, which influenced the socio-political life of Arab Muslims, the Mawali, and Dzimmi groups. The influence of social strata became a feature of the Arabization movement at that time. During the Abbasid dynasty, this movement began to fade, especially the problem of social strata that prioritized Arab Muslims. The Abbasid dynasty, from the point of view of Islamic civilization, generally continued the reign of the Umayyad dynasty, but some aspects of government changed, especially the issue of Arabization. This study focuses more on the impact of the reduced priority of Arab Muslims during the Abbasid dynasty. The demise of the Abbasid dynasty gave a new face to the development of politics, economy, government administration, education, and law enforcement aspects. This research is a type of qualitative research using qualitative descriptive analysis. This type of research is historical research with a socio-political approach to government. The qualitative method used in this study uses historical research methodology, namely heuristics, verification, interpretation, and historiography. Based on the heuristic aspect, the researcher used a literature study. The results of this study indicate that the existence of Dearabization had a significant impact on the reign of the Abbasid dynasty. The policies taken by the caliphs of the Abbasid dynasty gave a new color to the development of politics, economy, government administration, education, and law.


Introduction
The background of the establishment of the Umayyad Dynasty must begin with the spilled blood of the Umayyad people. The Abbasid dynasty won the dark beginning of Islamic dynastic politics by recording essential milestones in Islamic history. It was during this period that Islamic civilization reached its peak. All fields of science thrive. And new formulations of science that were not previously formulated formally are now emerging. At this time, medical science, body anatomy, astronomy, optics, Al Jabar, and others developed rapidly. This progress was supported by the Caliph, who was happy with modern science, Al Mamun (Suyuthi, 2001: 385).
The Abbasid dynasty (750-1258) is fascinating to study because this dynasty continued the previous caliphate system, namely the Umayyad dynasty (661-750), with a different concept, namely dearabization. Dearabization is reducing or eliminating the Arab style (Kusuma, 2014: 241). Based on this concept, it means that the Abbasid dynasty was able to develop along with the role of non-Arabs in the government system. One of the reasons why historians talk a lot about this dynasty is because it was the dynasty that reigned the longest and was blessed with longevity. It was also their period of power that had just started the bookkeeping of history (Syalabi, 1992: 13).
A characteristic of this dynasty was dearabization which contributed to its downfall. This process, in contrast to the Umayyad dynasty, which caused its demise more to Arab-centric and internal problems, namely divisions between tribes and conflicts between the royal family and the emergence of various groups that rebelled and undermined their power, such as Shi'ah, Sunni, and from the Abbas family. Uncle of the Prophet who would later replace their caliphate.
In the context of the periodization of the Abbasid dynasty, historians see it from various perspectives. Al Khudri, a professor of history from the Egyptian University

Journal of Islamic History and Manuscript
Volume 01, Number 01, April 2022 namely, to make it easier for them to understand and conclude.

Definition of Dearabization
The term dearabization was once used by Ibn Hisham in the theme of the Khaibar war ghanimah concerning the division of Arab and Non-Arab Camels. In the incident in Khaibar, the Prophet Muhammad did the Arabization of Arabian horses and the Dearabization of non-Arab horses.
The Big Indonesian Dictionary states that the meaning of the word dearabization is as follows: De means eliminating, reducing, dehydration, degression (kbbi.kemdikbud.go.id, 2022). The word Arabization is the masdar form of the verb 'araba, which translates into Arabic (Amrulloh, 2017).
Based on the sub-words above, if they are put together, it will become the word dearabization, which means a process of reducing or eliminating familiarity. In this study, the term dearabization emerged after the term Arabization in the Umayyad dynasty, so it can be concluded that dearabization contradicts the term Arabization in the Umayyad period. The point of view taken from the term dearabization refers to the context of the Abbasid dynasty's model of government which reduces the specificity of Muslim-Arabs in the context of government.

Socio-Political Situation of the Caliph
At the beginning of his reign, the Abbasids were more under Persian rule.
Whereas in the second and fourth periods, the Turks were more dominant in the government and politics of this dynasty. The Caliph has absolute power, which gets a direct mandate from God (Abu Bakar, 2008: 72 maintain the integrity of power, as evidenced by the many rebellions that were successfully suppressed, in addition to their contributions in other fields. Dearabization was also evident when the caliphs appointed ministers from non-Arabs, such as the Caliph As Saffah, who appointed ministers Khalid bin Barmak, Salamah Al Khallal, etc (Syalabi, 1992a:50). Barmak is the ratio to the Persians, namely Barmak. A person who contributed significantly to the Abbasid dynasty, so as-Saffah appointed him governor in Tabaristan and Mushal (Al Fiqi, 2009:97). Foreign policy relations also seemed strong when they cooperated in sending gifts and ambassadors to kings in European countries. For example, the Caliph Al-Mansur with Pepin, and Harun Al Rashid with Charlemagne, king of France (Syalabi, 1992: 208).

The Split of the Caliphate: The emergence of small dynasties
Globally, the political dynamics of the Abbasid era are as follows: national backgrounds, these dynasties also had religious backgrounds, some with Shi'a and Sunni backgrounds. For this reason, historians argue that the emergence of disintegration between social forces and moral groups was the factor that led to the destruction of this dynasty. Over time, the blood between the conquerors has been mixed with the blood of the conquered, accompanied by their qualities and dominant positions. Slowly their empire was controlled by the nation they had conquered (Hitti, 2006:617).

Non-Muslim Citizens in the Caliphate
The peasants who were residents of the occupied territories of the Abbasid dynasty, such as Syria, Iraq, Iran, and Egypt, were included in the dhimmi group.
They held fast to their native culture and language, Aramaic culture and language in Syria and Iraq, Iranian culture and language in Persia, and Coptic language and culture in Egypt. The dhimmi group felt that the concept of the Abbasid dynasty was different from the Umayyad dynasty, so they wanted to go to Baghdad and convert to Islam. The city of Baghdad was a destination for prosperity and security for Christians and Jews to occupy important positions. This phenomenon caused jealousy among Muslims, so they urged the Caliph to make strict rules, but they were only on paper and were not enforced consistently.
During the time of Aaron, the books of the New and Old Testaments were also translated into Arabic. A priest appointed by the Caliph was recognized and led all Christians in the kingdom. One of the most prominent features of Christianity in this dynasty was the spirit high enough that their aggressive church was able to send missionaries to India and China.
Another non-Muslim group is the Jews. They are positioned better than Christians, even though the Quran discredits them. Historians note that most of the owners of the currency exchanges were Jews, while most of the government employees were Christians. Even interestingly, when their leader would appear before the sultan, they wore embroidered silk clothes and white turbans decorated with precious stones and were escorted by cavalry.
Another non-Muslim group is the Sabeans. Arabic shabi 'ah, or shabi'un, singular shabi' from the madain (Aramaic) language meaning the baptist. There is no etymological connection with the word saba', the name of a significant person in southwest Arabia (Hitti, 2006 Based on the explanation above, it can be understood that in the economic field still cannot be separated from trade relations with non-Arabs, this can be seen from the names of the goods they sell and the trading terms they use during trading are more or less influenced by Persia, Turkey. and others.

Government Administration
The head of state is a caliph who, in theory, holds all power. He could and The primary source of state income is taxes. However, the exciting thing is that taxes from other nations, ransoms, protection taxes from non-Muslims (jizyah, land taxes (kharaj), and taxes taken from non-Muslim merchandise that enter Islamic territory are always taxable. It is the largest and is the primary source of state income from non-Muslims. According to al Mawardi, this jizya tax system adopted the al Badal al-Askari system (tax paid to free oneself from military obligations), which was imposed by the Ottoman dynasty on its non-Muslim people. Again, the element of deabsorption is felt in this system of government.

Military Organization System
The new professional army was formed during this dynasty; before, there was no particular professional army. The regular army in the early days of the Abbasid dynasty consisted of infantry (harbiyah) armed with spears, swords, and shields, arrow troops (ramiyah), and cavalry ( Education does not only develop in madrasas or formal institutions but also in mosques and in the homes of people considered 'alim' in their fields (Yatim, 2008).
Historians recorded halaqah-halaqah or educational circles found in every city, even Palestine, Syria, Egypt, and Faris. Even the circles discussed not only religious material but also linguistics and language. This phenomenon led to the formation of educational centers in noble houses. And such associations only existed during the Abbasid dynasty.
The mosques also functioned as libraries and became a reference for the vibrant treasures of Islamic scholarship. They were supported by the proliferation of bookstores that are almost one street filled with more than a hundred bookstores, not to mention a library that is indeed created to store catalogs or manuscripts or ancient manuscripts. Even the manuscripts are made of Egyptian papyrus patchwork, and Chinese paper. The ancient Arabic word for paper is Kaghad, probably from China and was absorbed into Persian and then absorbed into Arabic. At this time, the best quality papers were produced in the cities of Syria and Tripoli. and a leather roll. The concept of margin (edge of the page) is also well known.
The artistic and architectural point of view of the building is very recognizable.
It has a non-Arabic pattern, such as the Samarra mosque, whose altar resembles the aisles, spiral towers, curved main ceilings, and ceramics. Glazed walls and metal roofs.
In the field of fine art, at least we can see it at the time of the Caliph Al Mu'tashim, who decorated the walls of his palace with watercolor paintings depicting naked women and hunting scenes which were thought to be the work of Christian painters. His successor caliph, Al Mutawakkil, hired a Byzantine artist to decorate his palace. Perhaps the original legacy of this dynasty is the calligraphy popularized by their artist, Yaqut Al Mu'tashimi, whose name is immortalized as a yaqut writing style. During the Abbasid period, the art of book decoration and the illumination of the Koran emerged, which reached its golden peak in the Seljuq and Mamluk periods.
Even this field of art shows a significant influence from the Christian tradition of Jacob and Nestor (Hitti, 2006). Seeing this phenomenon, it seems that the prohibition from Islamic theologians on all forms of artistic representation is not strong enough to stop the development of art in Islamic history, even in dynasties.
They also ignore the prohibition of fiqh experts on music and musical instruments in the art of music. At least during the time of Al Mahdi this field of music was developed. Many Greek works were translated into Arabic. For example, a Christian physicist Nestor translated Aristotle's works into Arabic under the titles Kitab al masa'il (problemata) and Kitab fi la-nafs (de anima). Likewise, the works of Aristotle, Nichomachus son of Aristotle, and Pythagoras were also translated into Arabic. At this time, the terms musiq, urghin (organ), qitar (guitar) and technical terms derived from Greek were also included in the Arabic vocabulary, one of which, organ, was clearly of Byzantine origin. Thus it can be said that the scientific-mathematical side of music that developed in Arabic took its theoretical sources from the Greeks; still, their original music was Arabic-style.

The field of law
After the Romans, the Arabs were the only people in the Middle Ages who gave birth to the science of jurisprudence. And from it developed an independent system called fiqh, which was taken from the Qur'an and Hadith. In this dynasty originated Period II 847 AD -945 AD has the characteristics of Turkish influence. The advantage factor of de-absorption in this period was the construction of the city of Samara. The existence of Derabization as a characteristic of the intervention of non-Arabs showed that the Arabs did not have supremacy in the government of the Abbasid dynasty. The main advantage of dearabization is that there is assimilation between Islamic power and non-Arabs so that new things emerge in their government. One that stands out is the movement to translate Greek, Persian, Turkish, Roman and Indian sciences as a stock of Islamic civilization.
From this perspective, the disadvantages of the dearabization concept can be seen from the end of 945 AD to 1055 AD. Several things due to dearabization include.
First, the Turks started to get important positions to have autonomous power. The Caliph at that time was only a puppet of the government. Second, the emergence of a dynasty from the Persians, namely the Buwahiyah dynasty, began to undermine the power of the Abbasids. From 1055 AD -1194 AD the effect of dearabization was the influence of Turkey by establishing control in the Abbasid body. The caliphs only have authority in the field of religion.