Eyyam al-Arous Period İn Andalucia UmayyadCaliphate

Zülfü Dinç

Makale detayları

Eyyam al-Arous Period İn Andalucia UmayyadCaliphate

Yazarlar:

Zülfü Dinç

Yayıncı:

Inonu University

Ana Başlıklar:

İslam Tarihi ve Medeniyeti | İslam Tarihi

Dergi:

Mesned İlahiyat Araştırmaları Dergisi Vol.15 Issue 1, pp.51-67

Belge Tipi:

Makale

Yayın Tarihi:

6/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001319149

pISSN:

2667-7075

Anahtar kelimeler:

Özet:

 Less than a century after the Prophets PBUH death, the Islamic community succeeded in carrying the messages of revelation across continents. In 93711 Muslim conquerors set foot on the Iberian Peninsula. Andalusia, which had a civilization of nearly eight centuries 711-1492, was praised for its scientific and architectural works as well as vassals its cultural, political and religious tolerance towards different subjects. Andalusia has always had a special place and importance with the civilization it established in Islamic history. With the passage of Muslims to the Iberian Peninsula, in other words, to the lands of Andalusia, different cultural fusions were expe-rienced. In addition to Roman-Visigothic elements, Arab-Berber, Damascene-Palestinian and many other ethnic elements from Islamic Mesopotamia were also involved in this historical phenomenon. In this respect, Andalusia is a geography that has been the cradle of different civilizations throug-hout the ages. The lands of al-Andalus, which harbor many differences within its structure; Jews, Christians, Muslims, Mustaribs, Mudadjans, mutual relationsmarriages, slaveprisoner trade, ongoing wars, political refugees, murtezika and different customs and traditions carried to al-Andalus from the eastern geography intertwined with each other and formed the culture of life of al-Andalus with a new formation. Muslims offered a free living space to members of other religions and accepted them as free citizens of the Land of Islam. During the Muslim rule in these lands, intercommunalinternational cohesion was achieved despite all kinds of differences. The Andalusian civilization, which emerged as a result of cultural fusions, almost disappeared with the loss of Muslim domination. The Catholic leaders who eventually reconquered Spain from the Muslims with the reconquista movement were unable to continue the experience of convivencia, that is, the ability to live together despite all kinds of differences, and the experience of eyyam al-arous Christians even denied the right to life to members of religions other than their own. The main goal of Islam is to build an ideal society of virtuous people. To establish a world where all beingscreatured on earth can live their lives in safety and peace. The rulers of the Umayyad State of Andalusia, who adopted these ideals as their motto, played an important role in transferring the cultural structure of Islamic civilization to the Maghreb. Abd al-Rahman I, the founder of the Umayyad State of Andalusia, laid the foundations of the eyyam al-arous period, which is the projection of a prosperous life for Anda-lusian society, by ensuring stability in this new administration, which was still in the process of formation. With Abd al-Raḥman II, who embraced his grandfathers legacy, the period of eyyam al-arous would reach its peak and take on a form that would be worthy of his name. Abd al-Rahman II, the fourth emir of the Umayyad State of Andalusia, led his people through a prosperous period in Andalusia during his 30-year rule, which is called Eyyam al-Arous, meaning Wedding honeymoon Days. The most brilliant period of the Umayyad State of Andalusia, also called the Umayyad and caliphate period, took place during the reign of Abd al-Rahman II. Historians have noted that the main reason why historians refer to his period as the weddinghoneymoon days was due to the increase in state revenues and the rise in the level of prosperity. On the other hand, Abd al-Rahman IIs coinage is an indication that the states revenues increased at a high level. Another important factor in determining the level of prosperity is the cultivation of agricultural land. Abd al-Rahman IIs permissive policy towards the utilization of agricultural land led to both an increase in state revenues and an increase in exports in foreign trade. Abd al-Rahman II also established a level relationship with the jurists who had a say in the society and prevented any social problems that might arise. The period of Eyyam al-Arous was a period of stability in Andalusia and development in all fields. So much so that weddinghoneymoon days are times of tranquility and prosperity, when development in fields such as science, art, economics and literature are at their peak. Although Abd al-Rahmans death led to a brief period of conquest regarding the eyyam al-arous, his grandson Abd al-Rahman would claim this legacy and revive the eyyam al-arous period in Andalu-sia. The subject of eyyam al-arous to be discussed in this study is presented in the context of three different rulers of the Andalusian Umayyad period, the Abd al-Rahman, with the same name and accompanied by their biographies.

 İslâm toplumu Hz. Peygamberin s.a.v. vefatının üzerinden henüz bir asır geçmeden vahyin mesajlarını kıtalar ötesine taşımayı başarmıştır. Tarihler 93711 yılını gösterdiğinde Müslüman fatihler İber Yarımadasına ayak basmışlardır. Yaklaşık sekiz asırlık 711-1492 bir medeniyete sahip olan Endülüs, ilmî ve mimarî eserlerinin yanında farklı tebaaya karşı kültürel, siyasî ve dinî hoşgörüsüyle de övgüye mazhar olmuştur. Endülüs, İslâm tarihi içerisinde kurmuş olduğu medeniyetle her zaman ayrı bir yere ve öneme sahip olmuştur. Müslümanların, İber Yarımadasına diğer bir ifadeyle Endülüs topraklarına geçişleriyle birlikte farklı kültürel kaynaşmalar yaşanmıştır. Roma-Vizigot unsurlarının yanında Arap-Berberî, Şamlı-Filistinli ve İslâm Mezopotamyasından bir-çok etnik unsurlar da bu tarihi olgu içerisinde yer almışlardır. Bu minvalde Endülüs çağlar boyu farklı medeniyetlere beşik olmuş bir coğrafyadır. Bünyesinde birçok farklılık barındıran Endülüs toprakları; Yahudiler, Hristiyanlar, Müslümanlar, Müstaribler, Müdeccenler, karşılıklı ilişkilerevlilikler, köleesir ticareti, devam eden savaşlar, siyasî sığınmalar, mürtezika ve Endülüse şark coğrafyasından taşınan farklı örf ve âdetler birbiriyle iç içe geçerek yeni bir oluşumla Endülüsün hayat kültürünü meydana getirmiştir. Müslümanlar diğer din mensuplarına hür bir yaşam alanı sunarak adeta onları İslâm Yurdunun özgür vatandaşları olarak kabul etmişlerdir. Müslümanların bu topraklarda hâkimiyetleri esnasında her türlü farklılıklara rağmen toplumlararasıbeynelmilel kaynaşma sağlanmıştır. Kültürel kaynaşmalar neticesinde ortaya çıkan Endülüs medeniyeti, Müslümanların hâkimiyeti yitirmesiyle neredeyse yok olacak dereceye varmıştır. Nihayetinde İspanyayı Müslümanlardan reconquista hareketiyle geri alan Katolik liderler, convivencia yani her türlü farklılıklara rağmen bir arada yaşayabilme ve düğünbalayı manasına gelen eyyâmül-arûs tecrübesini devam ettirememişlerdir. Hatta Hristiyanlar kendilerinden başka din mensuplarına hayat hakkı tanımamışlardır. Mamafih İslâm dininin temel gayesi erdemli insanların oluşturduğu ideal bir toplum inşa etmek yani yeryüzündeki tüm varlıklarınyaratılmışların güven ve huzur içerisinde hayatlarını idame edebilecekleri bir dünya kurmaktır. Bu idealleri kendisine şiar edinen Endülüs Emevî Devletinin yöneticileri, İslâm medeniyetinin kültürel yapısının mağrib coğrafyasına aktarılmasında önemli rol almışlardır. Endülüs Emevî Devletinin kurucusu olan I. Abdurrahman, henüz oluşum sürecinde olan bu yeni yönetimde istikrarı sağlayarak Endülüs toplumuna müreffeh bir hayatın iz düşümü olan eyyâmül-arûs döneminin temellerini atmıştır. Dedesinin mirasına sahip çıkan II. Abdurrahmanla beraber eyyâmül-arûs dönemi zirveye taşınmış ve onun ismiyle müsemma bir hâle bürünmüştür. Endülüs Emevî Devletinin dördüncü emîri olan II. Abdurrahman, 30 yıllık yönetiminde Endülüste Eyyâmül-Arûs yani DüğünBalayı Günleri anlamına gelen müreffeh dönemi halkına yaşatmıştır. Emîrlik ve hilâfet dönemi olarak da adlandırılan Endülüs Emevî Devletinin en parlak dönemi II. Abdurrahman zamanında yaşanmıştır. Tarihçilerin, onun dönemini düğünbalayı günleri olarak adlandırmasının temel sebebinin devletin gelirlerinin artması ve refah seviyesinin yükselmesinden kaynaklandığını belirtmişlerdir. Öte yandan II. Abdurrahmanın para bastırması devletin gelirlerinin üst düzeyde arttığının göstergesidir. Refah seviyesinin belirlenmesinde önemli olan bir başka etken de tarım arazilerinin işlenmesidir. II. Abdurrahman, tarım alanlarının kullanılması yönündeki müsamahalı politikası hem devlet gelirlerinin çoğalmasını hem de dış ticaretteki ihracatın artmasını sağlamıştır. II. Abdurrahman toplumda söz sahibi olan fukahâ ile de seviyeli ilişki kurarak meydana gelebilecek her türlü toplumsal sorunların önüne geçmiştir. Eyyâmül-arûs dönemi Endülüste istikrarın sağlandığı ve her türlü alanda gelişmenin yaşandığı bir dönemdir. Öyle ki düğünbalayı günleri ilim, sanat, iktisat, edebiyat gibi alanlarda gelişmişliğin zirve yaptığı sükûnet ve refah zamanları olmuştur. II. Abdurrahmanın vefatıyla beraber eyyâmül-arûs ile ilgili kısa bir fetret devri yaşanmış olsa da torunlarından olan III. Abdurrahman, bu mirasa sahip çıkmış ve eyyâmül-arûs dönemlerini Endülüste tekrardan yeşertmiştir.

 Less than a century after the Prophets PBUH death, the Islamic community succeeded in carrying the messages of revelation across continents. In 93711 Muslim conquerors set foot on the Iberian Peninsula. Andalusia, which had a civilization of nearly eight centuries 711-1492, was praised for its scientific and architectural works as well as vassals its cultural, political and religious tolerance towards different subjects. Andalusia has always had a special place and importance with the civilization it established in Islamic history. With the passage of Muslims to the Iberian Peninsula, in other words, to the lands of Andalusia, different cultural fusions were expe-rienced. In addition to Roman-Visigothic elements, Arab-Berber, Damascene-Palestinian and many other ethnic elements from Islamic Mesopotamia were also involved in this historical phenomenon. In this respect, Andalusia is a geography that has been the cradle of different civilizations throug-hout the ages. The lands of al-Andalus, which harbor many differences within its structure; Jews, Christians, Muslims, Mustaribs, Mudadjans, mutual relationsmarriages, slaveprisoner trade, ongoing wars, political refugees, murtezika and different customs and traditions carried to al-Andalus from the eastern geography intertwined with each other and formed the culture of life of al-Andalus with a new formation. Muslims offered a free living space to members of other religions and accepted them as free citizens of the Land of Islam. During the Muslim rule in these lands, intercommunalinternational cohesion was achieved despite all kinds of differences. The Andalusian civilization, which emerged as a result of cultural fusions, almost disappeared with the loss of Muslim domination. The Catholic leaders who eventually reconquered Spain from the Muslims with the reconquista movement were unable to continue the experience of convivencia, that is, the ability to live together despite all kinds of differences, and the experience of eyyam al-arous Christians even denied the right to life to members of religions other than their own. The main goal of Islam is to build an ideal society of virtuous people. To establish a world where all beingscreatured on earth can live their lives in safety and peace. The rulers of the Umayyad State of Andalusia, who adopted these ideals as their motto, played an important role in transferring the cultural structure of Islamic civilization to the Maghreb. Abd al-Rahman I, the founder of the Umayyad State of Andalusia, laid the foundations of the eyyam al-arous period, which is the projection of a prosperous life for Anda-lusian society, by ensuring stability in this new administration, which was still in the process of formation. With Abd al-Raḥman II, who embraced his grandfathers legacy, the period of eyyam al-arous would reach its peak and take on a form that would be worthy of his name. Abd al-Rahman II, the fourth emir of the Umayyad State of Andalusia, led his people through a prosperous period in Andalusia during his 30-year rule, which is called Eyyam al-Arous, meaning Wedding honeymoon Days. The most brilliant period of the Umayyad State of Andalusia, also called the Umayyad and caliphate period, took place during the reign of Abd al-Rahman II. Historians have noted that the main reason why historians refer to his period as the weddinghoneymoon days was due to the increase in state revenues and the rise in the level of prosperity. On the other hand, Abd al-Rahman IIs coinage is an indication that the states revenues increased at a high level. Another important factor in determining the level of prosperity is the cultivation of agricultural land. Abd al-Rahman IIs permissive policy towards the utilization of agricultural land led to both an increase in state revenues and an increase in exports in foreign trade. Abd al-Rahman II also established a level relationship with the jurists who had a say in the society and prevented any social problems that might arise. The period of Eyyam al-Arous was a period of stability in Andalusia and development in all fields. So much so that weddinghoneymoon days are times of tranquility and prosperity, when development in fields such as science, art, economics and literature are at their peak. Although Abd al-Rahmans death led to a brief period of conquest regarding the eyyam al-arous, his grandson Abd al-Rahman would claim this legacy and revive the eyyam al-arous period in Andalu-sia. The subject of eyyam al-arous to be discussed in this study is presented in the context of three different rulers of the Andalusian Umayyad period, the Abd al-Rahman, with the same name and accompanied by their biographies.

 Less than a century after the Prophets PBUH death, the Islamic community succeeded in carrying the messages of revelation across continents. In 93711 Muslim conquerors set foot on the Iberian Peninsula. Andalusia, which had a civilization of nearly eight centuries 711-1492, was praised for its scientific and architectural works as well as vassals its cultural, political and religious tolerance towards different subjects. Andalusia has always had a special place and importance with the civilization it established in Islamic history. With the passage of Muslims to the Iberian Peninsula, in other words, to the lands of Andalusia, different cultural fusions were expe-rienced. In addition to Roman-Visigothic elements, Arab-Berber, Damascene-Palestinian and many other ethnic elements from Islamic Mesopotamia were also involved in this historical phenomenon. In this respect, Andalusia is a geography that has been the cradle of different civilizations throug-hout the ages. The lands of al-Andalus, which harbor many differences within its structure; Jews, Christians, Muslims, Mustaribs, Mudadjans, mutual relationsmarriages, slaveprisoner trade, ongoing wars, political refugees, murtezika and different customs and traditions carried to al-Andalus from the eastern geography intertwined with each other and formed the culture of life of al-Andalus with a new formation. Muslims offered a free living space to members of other religions and accepted them as free citizens of the Land of Islam. During the Muslim rule in these lands, intercommunalinternational cohesion was achieved despite all kinds of differences. The Andalusian civilization, which emerged as a result of cultural fusions, almost disappeared with the loss of Muslim domination. The Catholic leaders who eventually reconquered Spain from the Muslims with the reconquista movement were unable to continue the experience of convivencia, that is, the ability to live together despite all kinds of differences, and the experience of eyyam al-arous Christians even denied the right to life to members of religions other than their own. The main goal of Islam is to build an ideal society of virtuous people. To establish a world where all beingscreatured on earth can live their lives in safety and peace. The rulers of the Umayyad State of Andalusia, who adopted these ideals as their motto, played an important role in transferring the cultural structure of Islamic civilization to the Maghreb. Abd al-Rahman I, the founder of the Umayyad State of Andalusia, laid the foundations of the eyyam al-arous period, which is the projection of a prosperous life for Anda-lusian society, by ensuring stability in this new administration, which was still in the process of formation. With Abd al-Raḥman II, who embraced his grandfathers legacy, the period of eyyam al-arous would reach its peak and take on a form that would be worthy of his name. Abd al-Rahman II, the fourth emir of the Umayyad State of Andalusia, led his people through a prosperous period in Andalusia during his 30-year rule, which is called Eyyam al-Arous, meaning Wedding honeymoon Days. The most brilliant period of the Umayyad State of Andalusia, also called the Umayyad and caliphate period, took place during the reign of Abd al-Rahman II. Historians have noted that the main reason why historians refer to his period as the weddinghoneymoon days was due to the increase in state revenues and the rise in the level of prosperity. On the other hand, Abd al-Rahman IIs coinage is an indication that the states revenues increased at a high level. Another important factor in determining the level of prosperity is the cultivation of agricultural land. Abd al-Rahman IIs permissive policy towards the utilization of agricultural land led to both an increase in state revenues and an increase in exports in foreign trade. Abd al-Rahman II also established a level relationship with the jurists who had a say in the society and prevented any social problems that might arise. The period of Eyyam al-Arous was a period of stability in Andalusia and development in all fields. So much so that weddinghoneymoon days are times of tranquility and prosperity, when development in fields such as science, art, economics and literature are at their peak. Although Abd al-Rahmans death led to a brief period of conquest regarding the eyyam al-arous, his grandson Abd al-Rahman would claim this legacy and revive the eyyam al-arous period in Andalu-sia. The subject of eyyam al-arous to be discussed in this study is presented in the context of three different rulers of the Andalusian Umayyad period, the Abd al-Rahman, with the same name and accompanied by their biographies.

Makale detayları

Eyyam al-Arous Period İn Andalucia UmayyadCaliphate

Yazarlar:

Zülfü Dinç

Yayıncı:

Inonu University

Ana Başlıklar:

İslam Tarihi ve Medeniyeti | İslam Tarihi

Dergi:

Mesned İlahiyat Araştırmaları Dergisi Vol.15 Issue 1, pp.51-67

Belge Tipi:

Makale

Yayın Tarihi:

6/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001319149

pISSN:

2667-7075

Andalucia

Eyyam al-Arous

Abd al-Rahman I.

Abd al-Rahman II.

Abd al-Rahman III.Endülüs

Eyyâmü’l-Arûs

I. Abdurrahman

II. Abdurrahman

III. Abdurrahman.

Sayı

Makale detayları

Yazarlar: Zülfü Dinç

Yayıncı: Inonu University

Ana Başlıklar: İslam Tarihi ve Medeniyeti | İslam Tarihi

Dergi: Mesned İlahiyat Araştırmaları Dergisi Vol.15 Issue 1, pp.51-67

Belge Tipi: Makale

Yayın Tarihi: 6/2024

Belge Dili: Türkçe

Document ID (Org No.): 2001319149

pISSN: 2667-7075

Sayı

Yazarlar:

Zülfü Dinç

Yayıncı:

Inonu University

Ana Başlıklar:

İslam Tarihi ve Medeniyeti | İslam Tarihi

Dergi:

Mesned İlahiyat Araştırmaları Dergisi Vol.15 Issue 1, pp.51-67

Belge Tipi:

Makale

Yayın Tarihi:

6/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001319149

pISSN:

2667-7075