*
**
Abstract
Main focus of this article is to enlighten the social intercourse of
Abbasid caliphs. Abbasid came in power on behalf of Persians. On this
quotation, we see the domination of Persian culture and civilization in all fields
of life of Abbasid. Abbasids were much inspired by Persians that as soon as
they came in power they announced Persian dress as their official dress. In
order to gain Persian favors Abbasid caliphs celebrated their (Persians)
festivals e.g. Noroz, Maher Jan and Ramroz. Even that the mentioned
festivals hadn't any least relationship with Islam rather these were sacred
festivals of Zoroastrianism. Abbasids tried their best to run the state in the
very Persian way. For this, they gradually started to imitate Persians in
approach of luxuries, title, wives, exhilarations, art of construction, religious
and national functions and soon these things were imprinted on the
meditations and thoughts of Abbasid caliphs. Contrary to Umayyad, Abbasid
caliphs were fond of constructions. Therefore, in their reign they built many
marvelous and glorious buildings along with colonization of new cities and
these buildings possessed great similarity with Persian art of construction.
Abbasid caliphs preferred Persian women and maids to Arabian women, that
was reason that except a few most of the caliphs were born by maids. Due to
these acts of Abbasids, on one hand, the fundamental social setup was
*
**
139
completely changed and, on the other hand the Arabs kept aloof from them
due to their extra inclination towards Persians. Eventually it led the expansion
of Arabian Persian conflict. However in the rule of Muatassim Billah, this
Arabian Persian conflict simmered down for the power and authority had
been transferred to the Turks. Majority of the Abbasid Caliphs were
captivated in luxurious and extravagant life that's why the sensuous musical
parties were the beauty of their palaces. They were having inclination towards
hunting, horse racing and chess. In their imitation these games were equally
admired by public. In that era Zimis (non-Muslims) had complete religious
freedom. It is insured by the presence of Deer-e- Baghdadi, Deer-e- Azari and
Deer-ur- Rome churches. Abbasid caliphs not only refrained from
interruptions in their religious matters but also attended their religious festivals
by the way of approbation and unity. It is not awkward to say that Umayyad
caliphate was actually the Arab monarchy but on contrary Abbasid
government possessed international importance for their government had
Turkish and Persian prevalence. It's an acknowledged fact that no matter how
much Islamic prominence was dominated apparently on personal lives of
Abbasids but practically their political departments were spirited by Persian
monarchs.
Pakistan Journal of Islamic Research Vol 9, 2012
140
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(2)
(3)
691 / 72
(4)
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141
completely changed and, on the other hand the Arabs kept aloof f
due to their extra inclination towards Persians. Eventually it l
of Arabian Persian conflict. However in the rule of Muatassim Bi
Arabian Persian conflict simmered down for the power and authori
been transferred to the Turks. Majority of the Abbasid Caliphs w
captivated in luxurious and extravagant life that's why the sens
parties were the beauty of their palaces. They were having incli
hunting, horse racing and chess. In their imitation these games
admired by public. In that era Zimis (non-Muslims) had complete
freedom. It is insured by the presence of Deer-e- Baghdadi, Deer
Deer-ur- Rome churches. Abbasid caliphs not only refrained from
interruptions in their religious matters but also attended their
by the way of approbation and unity. It is not awkward to say th
caliphate was actually the Arab monarchy but on contrary Abbasid
government possessed international importance for their governme
Turkish and Persian prevalence. It's an acknowledged fact that n
much Islamic prominence was dominated apparently on personal liv
Abbasids but practically their political departments were spirit
monarchs.
Pakistan Journal of Islamic Research
(6)
(7)
635/13 (8)
(9)
(10)
(11)
(13) (12)
(14)
(15)
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(26) 770/154
(27) 768/151
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(31) (32)
(33) 775/159
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771/155
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145
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(37) 774/158
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4
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161 38
39
100 40
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207
50
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110
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Pakistan Journal of Islamic Research Vol 9, 2012
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79
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83
221 84
140 85
36-37 1962 86
140 87
141 88
286 1 89
90
140 91
143 92
261 2005 93
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167
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58.
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63.
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105
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104
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729726 2 106
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