Q. & A. 711 to 1707 with solved Papers css 1971 to date

24
THE UMAYYADS
(661-750 A.D./40-123 A.H.)
Rise of the Umayyads
Upon the abdication of Hazrat Imam Hassan, Amir Mu’awiya became the acknowledged head of the Islamic world. The new ruler of Islamic Commonwealth founded the Umayyad dynasty whose sovereigns differed little from the non-Arab potentates as regards their administrative traditions and methods of government. They secularized the state. Into Islamic polity they introduced the following changes which finally ”exercised the most potent influence on the fortunes of the empire and the development of the nation.” (1) During the period of Orthodox Caliphate the Chief Executive (the Caliph) was elected by a popular vote of Medina, which election was duly accepted by the outside Arabs. From Mu’awiya’s time the reigning monarch began to nominate his successor, and the leading chiefs of the kingdom took oath of allegiance in the royal presence; whilst in the provinces the governors took oath of allegiance from the notable persons on behalf of the presumptive Caliph. From the time of Merwan I, two consecutive successors began to be nominated simultaneously by the reigning sovereign. This novel practice of nomination struck at the root of the republican spirit of Muslim community, and gradual 1> encouraged the development of worst traditions of Oriental despotism which finally damaged seriously the cause of Islam.
(2) • Under the Orthodox Caliphs the Bait-ul-Maal or the Public Treasury was in fact the property of the people, and all members of the Islamic Commonwealth had equal claims upon it. Actually every Muslim got an allowance out of the

352 Political and Cultural History of Islam

income of the state. From Mu’awiya’s time the revenues of the empire became the private property of the reigning monarch. With the exception of Hazrat Umar bin Abdul Aziz every Umayyad sovereign regarded the Public Treasury as his personal property and actually vast sums of Public Treasury were spent by him to oblige his favourites and courtiers.
(3) The Holy Prophet in his life-time had extinguished the flames of tribal jealousies by preaching the principles of equality and universal brotherhood. Out of numerous tribes of one hundred different kinds the Prophet’s words created a homogeneous nation. In the days of the Republic the tribal jealousies were held in check. All state-officers were appointed on the grounds of merit irrespective of their tribal affiliations. The Umayyad Caliphs, to serve their own ends, revived the tribal jealousies by playing off one tribe against the other. Even Caliph Hisham did not hesitate from pursuing this foolish policy. Thus the old racial jealousy between the Modharites and the Himyarites, which had nearly died out in the days of the Republic led to several conflicts with the most disastrous consequences to the cause of Islam.
(4) In the days of the Republic the Caliph was accessible to the meanest of his subjects, wandering about at night to ascertain the condition of the poor people without any guard or escort. Thus the Caliph was actually the servant of the people whom he served most zealously. He was seen dressed in ordinary clothes, and his residential house was not distinguishable from the houses of ordinary men. Thus there was no distinction between the ruler and the ruled. The Umayyad sovereigns, in imitation of their contemporary Asiatic kings, lived in castles and palaces, and employed bodyguards for their protection. Thus they developed a distinct ruling class and claimed special privileges which were denied to ordinary citizens.
(5) Islam preached universal brotherhood by condemning racial superiority. In the days of the Republic the officers of the state were appointed irrespective of their racial origin on the basis of their virtuous character. Piety of conduct rather than administrative efficiency determined the tenure of the state
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officers Hazrat Khalid \\as dismissed from his military command because he \\as a bit extravagant. Hazrat Sa’ad bin Abi Waqas \vas dismissed from his governorship because it was alleged that he had been late one day in the performance of his pravers. No provincial governor could remain in office in defiance of popular sentiments
But in the I’mayvad regime the state was completely seculari/ed. Racial superiority of the Arabs was emphasised. Henceforth the Arabs formed the aristocratic portion of society. None but a person of Arab origin was considered eligible for the highest- administrative post H\en in the matter of appointments administrative ability rather than piety of conduct received top-most prioiilv Tyrannical governors like /ivad and Hajjaj could remain in office in .defiance of popular opinion on account of their administrative efficiency. This fact was wholly alien to the true spirit of Islamic republic.
(6) 1 he Orthodox C’aliphs li\ed simply in accordance with the principles of Islam. Drinking, gambling, racing and loose manners could not be tolerated by the Caliph. It was also essential that the character of the Caliph and his governors should be above reproach. The Umayyad sovereigns, excepting four, were thorough drunkards. Racing was their favourite pastime 1 bus in the matter of drinking wine and of most other things the I may v ad kings set Islam at naught.
(7) Free thinking, free discussion and free criticism of the governmental action constituted the distinctive features of administration under the Republic. The Caliph was assisted by a Council of I Iders composed of the principal companions of the Holy Prophet. Important administrative problems were discussed publicly. On several occasions Hazrat I’mar. whenever adversely criticized, had to explain his line of action
But under the I’may > ads things took a different turn. The Council of hldeis disappeared. Free criticism of the governmental policy was not tolerated. Abdul Malik strictly forbade free talk in the royal presence. All important administrative problems were tackled b> the Umavvad sovereigns in their individual discretion. Stringent measures were taken against the critics. Thus every effort was made to erush the democratic spirit of the Arabs by discouraging free expression of public opinion.