Development of Prose Literature During 

Abbasid Period



The Abbas rule came after the collapse of the Umayyad dynasty.
A gigantic dynasty with the fresh willingness to rule that triggered seven struggles and settled down to control and reform the Islamic states.
The Islamic State's focus had moved from Damascus to Baghdad in a setting other than that of the Umayyad dynasty.

There is no doubt that this is not a brilliant period for the Arabs that ended with the extension of Umayyad rule.
The Abbasid Era is therefore called "The Golden Age"
The ground was being prepared as part of the geographical portions of the era for the expansion of learning. The Abbasid period was fortunate that conditions for the purpose were very favorable.

Among the many factors that were working in the promotion of learning, it was the intellectual train of the society with the new thinking & awakening from within. A new urge for acquiring knowledge with Baghdad as the cultural code of the Islamic world. There emerged & developed many sciences that come in prose literature.

Translation Work


The translation operation was already underway before the Abbasids came to power.
But at the initial stage, it was all without any atmosphere from the rulers.
They worked without the scientific and socio-political contexts.
The advent of Abbasid rule, and the transfer of Islamic capital from Damascus to Baghdad, changed the Islamic social structure.
Therefore, this zone transition is called the "Abbasid Revolution."
They developed a new Baghdad-yin community that had many cultures.
A new desire to acquire knowledge with Baghdad as the Islamic world's cultural code.
Many sciences that come in prose literature emerged & grew.

The Abbasids had to employ for the revolution Christ, Arabs, local Persians, and Armenians. With coming together of different cultures during the Abbasid rule, there arose the necessity to know each other’s language, literature, and sciences which resulted that the translation activity sent into mother tongue as regard alien sciences. They found their way into Arabic through Persian during the Abbasid Period, translation from Greek into Pahlavi and then from Pahlavi into Arabic.

The process of Translation.


With the advent of Abbasid rule, Dominion of the non–Arabs in the administration increased and after the death of Al Mansoor, the Arabs were almost totally ignored. The controversy raged from both sides as to who belongs to the supreme reign, Arabs or Persians. Books were written by prominent writers. The Arab scholar, of course, could not be silent and scholars such as Al-Jahiz, Ibne Kutaiba wrote on the subjects.

Persian books were started in the right earnest and were creating continuously in the fugal of two cultures that helped to give new color to the literary achievement that was brought into W.T. and styles of Persian language.

The art of speaking


During this time, the production of literary Arabic began with the art of speaking, called "Al-Khitabah," and it was then practiced.
The Abbasids raged a new part under Ali's house controversy and resistance and a dispute as to who could claim the title of Islam Mohammed's Prophet Ahle-e-Baith (Sallallahu Alaihi Wa Sallam).

The first speech which Al-Saffah delivered was a masterpiece when among others he discussed his legitimacy and the thrown vacated by the Umayyads. Al-Saffah did not rule long and died soon. His brother Al-Mansoor succeeded him while he was a talented ruler and most eloquent speakers. It was during his reign that Mohammad bin Abdullah bin Al- Hasan was known as “Al- Nafasu Al-zakiyyah who revolted against him claiming the caliphate for himself. He was also a powerful speaker.

The early period of Abbasids was the period of separation and people were not free to open their mouths against the reign. However, the occasion of speaking arose on special occasions like the speech of his father for his son at the time of leaving, preach of mother to her daughter People have to make condolence speeches at marriage and at somebody's death.

Al-Mansoor was a great Divinity scholar and a man of vast learning. Though he has not left any work in any branch of learning his speeches are living proof of his intelligence, his broad-mindedness, his knowledge and Excellency in the art of expressions.

In addition to the empire's heads, there were prominent speakers who made a speech in literature. They are Suleman bin Ali, Abdul Malik bin Saleh bin Ali and Dawood bin Ali for speeches had been reported by the author of Iqdul Farid and others.

Haroon Rasheed succeeded his father Al-Mahdi. He kept allied the tradition of family by equipping himself with vast knowledge also by patronizing the man of learning. His reign is considered as The Golden Period of Islam in respect of the expansion of learning and culture. This was a period of phenomena prosperity and also the society was improving. Haroon Al-Rashid as an enlightened ruler kept the zeal spirit of the ruler alias and the speech delivered on his own. However, the political theme in the speeches became rare and it was the entire religious theme that had become the subject matter of the speech.

The three caliphs: Al-Mansoor, AL-Mahdi and Haroon Al-Rashid are said to have dared to give them sermons in their own speeches at trial. The most famous & popular among them are Amr bin Ubaid in the court of Al- Mansoor, Saleh bin Adul Jaleel in the court of Al-Mahdi and Ibne Al-Samak in the court of Al-Rasheed. When the occasion arose, they did not fail in their duty to sermon the caliphs.

The last powerful orator produced by the Abbasid Dynasty is "Al-Mamoon," whose service to learning progress is an island mark in the history of science development. His active encouragement to scholars in general and prominent is a mine of learning open new avenues of development in the Islamic World of learning.

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