Umayyad Caliphate
The Umayyad Caliphate or the Umayyad Empire was the second caliphate established after the death of the Islamic prophet Muhammad and was ruled by the Umayyad dynasty from 661 to 750. It succeeded the Rashidun Caliphate, of which the third caliph, Uthman ibn Affan, was also a member of the Umayyad clan. The Umayyad family established hereditary rule under Mu'awiya ibn Abi Sufyan, the long-time governor of Greater Syria, who became caliph after emerging victorious in the First Fitna following the assassination of Ali in 661. Syria remained the Umayyads' core power base thereafter, with Damascus as their capital. After Mu'awiya's death in 680, Umayyad authority was challenged in the Second Fitna, during which the Sufyanid line was replaced in 684 by Marwan ibn al-Hakam, who founded the Marwanid line that restored Umayyad rule over the Caliphate.
The Umayyads continued the early Muslim conquests, conquering the Maghreb, Transoxiana, Sind and Hispania. At its greatest extent, the Umayyad Caliphate covered an area of, making it one of the largest empires in history in terms of geographical size. The dynasty was overthrown by the Abbasids in 750. Survivors of the Umayyad dynasty established an emirate and then a caliphate in al-Andalus with its capital at Córdoba, which became a major centre of science, medicine, philosophy and invention during the Islamic Golden Age.
The Umayyad Caliphate ruled over a vast multiethnic and multicultural population. Christians, who still constituted a majority of the caliphate's population, and Jews were allowed to practice their own religion in exchange for the payment of jizya, from which Muslims were exempt. Muslims were required to pay the zakat, which was explicitly collected for the purposes of charity and for the benefit of Muslims or Muslim converts. Under the early Umayyad caliphs, prominent positions were held by Christians, some of whom belonged to families that had served under the Byzantines. The employment of Christians was part of a broader policy of religious toleration that was necessitated by the presence of large Christian populations in the conquered provinces, such as in their metropolitan province of Syria. This policy also helped to increase Mu'awiya's popularity and solidified Syria as his power base. The Umayyad era is often considered the formative period of Islamic art.
History
Origins
Early influence
During the pre-Islamic period, the Umayyads or Banu Umayya were a leading clan of the Quraysh tribe of Mecca. By the end of the 6th century, the Umayyads dominated the Quraysh's increasingly prosperous trade networks with Syria and developed economic and military alliances with the nomadic Arab tribes that controlled the northern and central Arabian desert expanses, affording the clan a degree of political power in the region. The Umayyads under the leadership of Abu Sufyan ibn Harb were the principal leaders of Meccan opposition to the Islamic prophet Muhammad, but after the latter captured Mecca in 630, Abu Sufyan and the Quraysh embraced Islam. To reconcile his influential Qurayshite tribesmen, Muhammad gave his former opponents, including Abu Sufyan, a stake in the new order. Abu Sufyan and the Umayyads relocated to Medina, Islam's political centre, to maintain their new-found political influence in the nascent Muslim community.Muhammad's death in 632 left open the succession of leadership of the Muslim community. Leaders of the Ansar, the natives of Medina who had provided Muhammad safe haven after his emigration from Mecca in 622, discussed forwarding their own candidate out of concern that the Muhajirun, Muhammad's early followers and fellow emigrants from Mecca, would ally with their fellow tribesmen from the former Qurayshite elite and take control of the Muslim state. The Muhajirun gave allegiance to one of their own, the early, elderly companion of Muhammad, Abu Bakr, and put an end to Ansarite deliberations. Abu Bakr was viewed as acceptable by the Ansar and the Qurayshite elite and was acknowledged as caliph. He showed favor to the Umayyads by awarding them command roles in the Muslim conquest of Syria. One of the appointees was Yazid, the son of Abu Sufyan, who owned property and maintained trade networks in Syria.
Abu Bakr's successor Umar curtailed the influence of the Qurayshite elite in favor of Muhammad's earlier supporters in the administration and military, but nonetheless allowed the growing foothold of Abu Sufyan's sons in Syria, which was all but conquered by 638. When Umar's overall commander of the province Abu Ubayda ibn al-Jarrah died in 639, he appointed Yazid governor of Syria's Damascus, Palestine and Jordan districts. Yazid died shortly after and Umar appointed his brother Mu'awiya in his place. Umar's exceptional treatment of Abu Sufyan's sons may have stemmed from his respect for the family, their burgeoning alliance with the powerful Banu Kalb tribe as a counterbalance to the influential Himyarite settlers in Homs who viewed themselves as equals to the Quraysh in nobility, or the lack of a suitable candidate at the time, particularly amid the plague of Amwas which had already killed Abu Ubayda and Yazid. Under Mu'awiya's stewardship, Syria remained domestically peaceful, organized and well-defended from its former Byzantine rulers.
Caliphate of Uthman
Umar's successor, Uthman ibn Affan, was a wealthy Umayyad and early Muslim convert with marital ties to Muhammad. He was elected by the shura council, composed of Muhammad's cousin Ali, al-Zubayr ibn al-Awwam, Talha ibn Ubayd Allah, Sa'd ibn Abi Waqqas and Abd al-Rahman ibn Awf, all of whom were close, early companions of Muhammad and belonged to the Quraysh. He was chosen over Ali because he would ensure the concentration of state power into the hands of the Quraysh, as opposed to Ali's determination to diffuse power among all of the Muslim factions. From early in his reign, Uthman displayed explicit favoritism to his kinsmen, in stark contrast to his predecessors. He appointed his family members as governors over the regions successively conquered under Umar and himself, namely much of the Sasanian Empire, i.e. Iraq and Iran, and the former Byzantine territories of Syria and Egypt. In Medina, he relied extensively on the counsel of his Umayyad cousins, the brothers al-Harith and Marwan ibn al-Hakam. According to the historian Wilferd Madelung, this policy stemmed from Uthman's "conviction that the house of Umayya, as the core clan of Quraysh, was uniquely qualified to rule in the name of Islam".Uthman's nepotism provoked the ire of the Ansar and the members of the shura. In 645/46, he added the Jazira to Mu'awiya's Syrian governorship and granted the latter's request to take possession of all Byzantine crown lands in Syria to help pay his troops. He had the surplus taxes from the wealthy provinces of Kufa and Egypt forwarded to the treasury in Medina, which he used at his personal disposal, frequently disbursing its funds and war booty to his Umayyad relatives. Moreover, the lucrative Sasanian crown lands of Iraq, which Umar had designated as communal property for the benefit of the Arab garrison towns of Kufa and Basra, were turned into caliphal crown lands to be used at Uthman's discretion. Mounting resentment against Uthman's rule in Iraq and Egypt and among the Ansar and Quraysh of Medina culminated in the killing of the caliph in 656. In the assessment of the historian Hugh N. Kennedy, Uthman was killed because of his determination to centralize control over the caliphate's government by the traditional elite of the Quraysh, particularly his Umayyad clan, which he believed possessed the "experience and ability" to govern, at the expense of the interests, rights and privileges of many early Muslims.
First Fitna
After Uthman's assassination, Ali was recognized as the next Rashidun caliph in Medina, though his support stemmed from the Ansar and the Iraqis, while the bulk of the Quraysh was wary of his rule. The first challenge to his authority came from the Qurayshite leaders al-Zubayr and Talha, who had opposed Uthman's empowerment of the Umayyad clan but feared that their own influence and the power of the Quraysh, in general, would dissipate under Ali. Backed by one of Muhammad's wives, Aisha, they attempted to rally support against Ali among the troops of Basra, prompting the caliph to leave for Iraq's other garrison town, Kufa, where he could better confront his challengers. Ali defeated them at the Battle of the Camel, in which al-Zubayr and Talha were slain and Aisha consequently entered self-imposed seclusion. Ali's sovereignty was thereafter recognized in Basra and Egypt and he established Kufa as the caliphate's new capital.Although Ali was able to replace Uthman's governors in Egypt and Iraq with relative ease, Mu'awiya had developed a strong powerbase and an effective military against the Byzantines from the Arab tribes of Syria. Mu'awiya did not yet explicitly claim the caliphate but was determined to retain control of Syria and opposed Ali in the name of avenging his kinsman Uthman, accusing the caliph of complicity in his death. Ali's Iraqi army and Mu'awiya's Syrian forces fought to a stalemate at the Battle of Siffin in early 657. Ali agreed to settle the matter with Mu'awiya by arbitration, though the talks failed to achieve a resolution. The decision to arbitrate fundamentally weakened Ali's political position as he was forced to negotiate with Mu'awiya on equal terms, while it drove a faction of Ali's forces, who later became known as the Kharijites, to revolt. Ali's coalition steadily disintegrated and many Iraqi tribal nobles secretly defected to Mu'awiya, while Mu'awiya's ally Amr ibn al-As ousted Ali's governor from Egypt in July 658. In July 660 Mu'awiya was formally recognized as caliph in Jerusalem by his Syrian tribal allies. Ali was assassinated by a Kharijite dissident in January 661. His son Hasan succeeded him but abdicated in return for compensation upon Mu'awiya's invasion of Iraq with his Syrian army in the summer. Mu'awiya then entered Kufa and received the allegiance of the Iraqis.