The inscriptions of the Abbasid Caliphs' Rings... Philosophies and political and religious connotations
When the Messenger wanted to write to Khosrau of Persia, and to Caesar of the Romans, to invite them to Islam, he was told that non-Arabs would not accept a book unless it was sealed, so he took a silver ring inscribed with “Muhammad is the Messenger of God.”
It is narrated that this ring passed to the Rightly-Guided Caliphs, the first of whom was Abu Bakr Al-Siddiq, then to Omar bin Al-Khattab, then to Othman bin Affan, and it fell from the hand of the latter in the well of Iris near Quba, south of Medina, in the year 30 AH, and it was not found after that, so Othman made a ring Likewise, according to what Dr. Hussein Hajj Hassan mentions in his book "Islamic Systems".
The transfer of the Prophet’s seal to the three caliphs did not prevent them from adopting their own rings on which they engraved brief meanings full of faith, trust and wisdom in line with the conditions of their era.
Dr. Ali Hosni al-Kharbutli mentions, in his book “Islam and the Caliphate,” that the inscription of Abu Bakr’s ring was “Yes, the Almighty God,” Omar’s ring “Death is enough as a preacher, Omar,” the seal of Othman bin Affan “You will be patient or you will regret it,” and Ali bin Abi Talib’s seal. After them, "the king of God".
Throughout the successive periods of Islamic history, following the example of the Prophet Muhammad, the caliphs and sultans took rings for official and unofficial purposes, and engraved on them expressions that reflect their thoughts, visions and philosophies in life.
The Umayyads... Religious Meanings
Following the example of the Prophet’s ring and the rings of his rightly-guided caliphs, the inscriptions of the rings of the Umayyad caliphs were woven, and each of them had a specific phrase that he was engraved on his ring, because it has a religious meaning in his life or in his thought that he wants to inform the people of his nation.
Asim Muhammad Rizk mentions, in his book “The Banners of Islam from the White Prophet’s Flag to the Red Ottoman Flag,” that the Umayyad Caliph used to come to the mosque wearing a white turban studded with jewels, and then ascended the pulpit to deliver the Friday sermon, with the ring and stick in his hand, the two insignia of kingship.
Rizk quotes from the book “Al-Tanbah and Supervision”, by Abu Al-Hasan Ali Al-Masoudi, that the inscription of the ring of Muawiyah bin Abi Sufyan was “There is no power but God,” and the inscription of the ring of Marwan bin Al-Hakam was “Glory to God,” and the ring of Al-Waleed bin Abdul Malik was inscribed with “O Walid.” You are dead.” The ring of Omar bin Abdul Aziz was written on it “For every action there is a reward.” As for the inscription of Hisham bin Abdul Malik’s ring, it bore the words “Al-Hakam for the Wise.”
It is known that Muawiyah bin Abi Sufyan was the first to make the seal an important bureau in the offices of his caliphate, which was established to prevent fraud, forgery and tampering with the content of the caliph’s correspondence, and with the aim of leaving correspondence without anyone knowing what it contained of secrets except for the caliph, and it remained in force until the middle of the era of the state Abbasid.
According to Rizk, the ring was one of the most important symbols of the Umayyad Caliphate in Andalusia, and it bore in its engraving the name of the monarch or prince accompanied by a phrase he chose from two, namely: “By God is satisfied,” and “In God he trusts and in him he takes refuge,” and the phrase chosen from them was engraved after that. On army banners.
It was said that the ring of each of the Umayyad princes in Andalusia, Abd al-Rahman al-Dakhil, Abd al-Rahman al-Awsat, al-Mundhir ibn Muhammad, Abd al-Rahman al-Nasir, and al-Hakam al-Mustansir, bore the phrase “By God is satisfied.” As for the rings of Hisham al-Ridha and Muhammad ibn Abd al-Rahman, they bore the phrase: In God he trusts, and in Him he takes refuge,” as Rizk mentions.
The Abbasids... Trust and Faith
In the Abbasid era, the inscriptions of the Abbasid caliphs revolved around more than one meaning, including good faith in God. Muhammad Mahmoud Ahmad Al-Droubi mentions in his book “The Inscriptions of the Rings of the Abbasid Caliphs” that the meaning of trust and faith is often combined in the inscriptions of the early Abbasid caliphs, following the inscription of the first Abbasid Caliph Abu al-Abbas al-Saffah (104-136 AH), which was inscribed on his ring “God is the trust of Abdullah” And in it he believes,” thus establishing a pattern followed by a number of caliphs in what they engraved on their rings, with the appropriate change related to replacing the name of the caliph with the inscription.
This was clearly demonstrated in the inscription of the second Abbasid Caliph Abdullah II bin Muhammad al-Mansur, and his image “God is the trust of Abdullah and in him he believes.” The inscription of Muhammad bin Abdullah al-Mahdi and his image “God is the trust of Muhammad, and in him he believes,” and the inscription of Abu Muhammad Musa al-Hadi and his image “God is trustworthy.” Musa, and in Him he believes.” Abdullah al-Ma’mun’s inscription and image “God is the trust of Abdullah, and in him he believes.”
However, some of the inscriptions that run this course may have a different image, such as inserting the nickname of the owner of the inscription instead of his name, as is the case in the inscription of the Caliph Abu Ishaq Muhammad al-Mu’tasim Billah (179-227 AH), which carried the phrase “God is the trust of Abu Ishaq bin Rashid and in him he believes.” .
Confirmation of good trust in God and belief in Him remained the most important meaning around which the inscriptions of the rings of the Caliphs of Bani al-Abbas revolved throughout the first Abbasid era until the expiration of the caliphate of al-Mutawakkil. New.
But this did not prevent the appearance of some inscriptions expressing confidence in God from time to time, as in the inscription of Abu Ishaq Muhammad al-Muhtadee Billah (219-256 AH), and “The guide is trustworthy in God,” and the seal of Abu Muhammad Ali al-Muttafi Billah (264-295 AH), which Inscribed on it "Ballah Ali bin Muhammad trusts", and the seal of Jaafar Al-Muqtadir in Allah (282-320 AH), and on it was written "Jafar in Allah trusts", and the inscription of Abu Ibrahim Ishaq Al-Muttaqi in Allah (295-357 AH), and it was "Ibrahim bin Al-Muqtadir in God trusts".
The meaning of trust in God has almost completely disappeared from the inscriptions of the Caliphs’ rings since the middle of the fourth century until the fall of the caliphate, with the exception of the inscription of Ahmad al-Mustazher in God (470-512 AH), which carried “My confidence in God alone.”
In expressing this meaning, the Abbasid caliphs used other verbal forms confirming their good confidence in God without making the word trust, and this tendency revolved most often around the affirmation of God’s grace upon His servant and his response to his questioner, and this is alluded to in the two inscriptions of Al-Amin “He intends not to disappoint” and “The Questioner of God” Do not disappoint.” The inscriptions and pictures of al-Ma’mun and al-Mu’tasim were “ask may God give you.”
Praise be to God after taking over the Sultanate
In addition to the meaning of trust in God, many of the inscriptions of the Abbasid caliphs were based on the meaning of praise be to God, after he favored them and made them the guardians of the subjects, such as Al-Mansur’s inscription “Praise be to God all,” and Al-Mu’tasim’s inscription “Praise be to God who is nothing like Him.” And al-Muqtadir, after him, the same inscription in imitation and imitation.
A group of inscriptions included the meaning of trust in God and reliance on Him, and perhaps no Abbasid caliph adhered to this meaning and spread it in the inscriptions of his rings, as did the Caliph Al-Mutawakkil, who took a title referring to this meaning specifically, and this appeared in five of his inscriptions, which indicates that this meaning was It represents the summary of his philosophy in life, as the phrases “On my God I rely”, “On God I rely”, “Al-Mutawakkil on God” and “Jafar relies on God” and “There is no god but God, I rely on God” appeared on his inscriptions. ".
This meaning is clearly glimpsed in some inscriptions of the Caliph, i.e. Al-Abbas Ahmad Al-Mutawakkil Al-Ali Allah (292-279 AH), whose meaning is close to the meaning of the title Al-Mutawakkil on God, so he inscribed on one of his two rings “The Dependent on God Depends”, and on the other “My Reliance on God” And he suffices me.” An inscription similar to al-Muktafi was found, “My dependence on the one who created me.”
Nicknames and political connotations
It is noticeable that the inscriptions of the Abbasid caliphs were closely related to their titles, which carried deep religious and political connotations. Al-Mutawakkil's inscription was "Al-Mutawakkil on God", Al-Muntasir's inscription was "Al-Muntasir by Allah", and Al-Mu'taz's inscription was "Al-Mu'taz Allah".
According to Al-Droubi, this pattern of identical inscription and title adhered to all the Abbasid caliphs from the beginning of the fourth century until the end of the Abbasid Caliphate in the middle of the seventh century, at the hands of the Mongol invaders.
In addition to this feature, some religious titles appeared in the inscriptions of the Caliphs that refer to the character of the Caliph as the guardian, the most important of which is the title “Commander of the Faithful,” which appeared in some of their inscriptions, between the middle of the fourth century and the middle of the fifth century, as in the inscription of the convert “Muhammad, Commander of the Faithful.” Al-Mustaqfi inscription: “Al-Mustaqfi by God, Commander of the Faithful.”
Among these titles is the title “Imam,” which appeared in conjunction with the title of Commander of the Faithful in one of their inscriptions, which is the inscription of Muhammad al-Qaher Billah (286-339 AH): “In God Muhammad the Imam, the omnipotent God, the Commander of the Faithful trusts.” Perhaps this inscription is the most celebrated of the Abbasid inscriptions with titles, as it included at the same time three titles, in addition to the association of that with the mention of the name, as mentioned by Al-Droubi.
The idea of the state
Since the middle of the third century, a new meaning appeared in the caliphs’ inscriptions that was echoed in a number of their inscriptions, which is the idea of guardianship, and this meaning is equal to the inscription’s acknowledgment of his guardianship of God, as in the inscriptions of the two caliphs Muhammad al-Mu’taz Billah (232-255 AH), which is based on God and their image “God” Willie."
In some inscriptions, the mandate may go beyond the limits of the Prophet, as is the case in the inscription of Muhammad al-Muntasir Billah (222-248 AH), "I am from the family of Muhammad, God is my guardian and Muhammad." In some inscriptions, the Wilayat’s circles may extend to the believers who are the guardians of the Most Merciful. One of the inscriptions of Al-Muqtadir came on this picture: “God is the Guardian of the Believers.”
protectors of religion
It is noted that about half of the Abbasid caliphs inscribed on their rings the phrase “martyrdom”, as it is one of the principles and famous slogans of Islam. The smile of Islam.
self preaching
There were many inscriptions of the Abbasid caliphs based on admonishing the soul and intimidating it with God, calling it to fear Him, and warning it of a bad outcome.
And we see Harun al-Rashid (149-193 AH), approximating this meaning, calling himself to be wary of God and not to be indolent, as in his inscription “Be with God on Caution,” and its counterpart is the inscription of Caliph Muhammad al-Muqtafi for the Command of God (489-555 AH), and it says: “Be With God, be on guard. The convert frightens himself with “O Muhammad, fear God.”
In some cases, preaching was based on mentioning the reality of death, as on the inscription of the Caliph al-Ma’mun: “Death is true.”
depth of experience
Many inscriptions of the Abbasid caliphs took on a side of wisdom, although this tendency did not appear in their inscriptions until after the third century, i.e. in the second Abbasid era, as in the inscription of al-Muntasir Billah “Caution comes from his safety,” an Arabic proverb that calls one to be vigilant and to exercise vigilance. , especially in the places that one considers safe, and complacency about them appears, so he is taken by surprise.
Among the Abbasid inscriptions that bear wisdom, the inscription of Caliph Ahmad Al-Musta’in Allah (220-252 AH): “In consideration is indispensable for testing.” It means that a person considers the experience of others to be better for him than to go through that experience himself, that is, to benefit from the mistakes of others and avoid them. , and this meaning is consistent with the meaning of the inscription Al-Mu’tamid: “The happy one is the one who is admonished by someone else,” which is an Arabic wisdom.
There is another prominent inscription that appeared on the ring of Muhammad al-Zahir by the command of God (571-623 AH): “Watch the consequences,” which means that a wise person senses the consequences of things before he gets caught up in them, that is, he knows what will lead to each order, so he counts his possible kit.
Close to this meaning is the inscription of the Caliph Hasan Al-Musta’a bi Amr Allah (536-575 AH), in which he said: “He who thinks about money is an action to move,” and its meaning is the necessity of preparing and working for the flip that one will become after his worldly life.
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