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Updated: May 17, 2025
The same transmutive tendency appears, in lesser degree, in the saint-worship of the North African Berbers and in the pantheism of the Hindu Moslems both developments which Mohammed would have unquestionably execrated. These doctrinal fissures in Islam were paralleled by the disruption of political unity. The first formal split occurred after the accession of the Abbasides.
Again the version which does not proceed from Ibn Mukaffa is for the most part in accord with the epitome of the story of the Sasanides in the introduction to Yakubi's History of the Abbasides; there the excellent author occasionally subjoins extraneous information. More often than not this presentment is in touch with Ferdausi.
He had challenged the world to produce a rival, and no rival had been found none, at least, which the Hanefite school acknowledged, for the Sultan of Morocco they had never accepted, and the last descendant of the Abbasides had waived his rights.
They begin with Mawiyeh ibn Ommiyah, founder of the Ommiad dynasty, and end with Mostasem Billah, the last Sultan of the Abbasides. The third period is a phase of temporal inter-regnum during which for nearly three hundred years the Khalifeh exercised no sovereign rights, and resided as a spiritual chief only, or as we should now say Sheykh el Islam, at Cairo.
The upshot was that the caliphs turned more and more toward the conservative theologians as against the liberals, just as they favoured the monarchist Neo-Arabs in preference to the intractable pure-blooded Arabs of the desert. Under the Abbasides the government came out frankly for religious absolutism.
And latterly in the period of the development of analogous scientific work dining the eastern Khalifate under the Abbasides the principal role belonged just to the same class of scholars, Christian Syrians, with just this difference that the activity of the latter continued among the Musalman alumni of various nationalities whilst in Sasanian Persia their operations were cut short by the unfortunate circumstances of the Arab inroads.
Victory declared itself for the Prince, and he entered Cordova in triumph. Before the year had expired the dynasty of the Omeyyads which was to stand for three centuries was finally established, and its first king Abd-er-Rahman reigned at Cordova. His hereditary enemies the Abbasides followed him to Spain, and found supporters among the disaffected. But it was in vain.
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