al-Walid I
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Bab al-Saghir or Bab al-Faradis , Damascus | |||||
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House | Marwanid | ||||
Dynasty | Umayyad | ||||
Father | ʿAbd al-Malīk | ||||
Mother | Wallāda bint al-ʿAbbās ibn al-Jazʾ | ||||
Religion | Islam |
Al-Walid ibn Abd al-Malik ibn Marwan (
Under al-Walid, his father's efforts to centralize government, impose a more Arabic and Islamic character on the state, and expand its borders were continued. He heavily depended on
His reign was marked by domestic peace and prosperity and likely represented the peak of Umayyad power, though it is difficult to ascertain his direct role in its affairs. The balance al-Walid maintained among the elites, including the Qays and Yaman army factions, may have been his key personal achievement. On the other hand, the massive military expenditures of his rule, as well as his extravagant grants to the Umayyad princes, became a financial burden on his successors.
Early life
Al-Walid was born in
The
In 700 or 701, al-Walid patronized the construction or expansion of
Caliphate
Toward the end of his reign, Abd al-Malik, supported by al-Hajjaj, attempted to nominate al-Walid as his successor, abrogating the arrangement set by Marwan whereby Abd al-Malik's brother, the governor of Egypt,
Al-Walid essentially continued his father's policies of centralization and expansion.[2][16] Unlike Abd al-Malik, al-Walid heavily depended on al-Hajjaj and allowed him free rein over the eastern half of the caliphate. Moreover, al-Hajjaj strongly influenced al-Walid's internal decision-making, with officials often being installed and dismissed upon the viceroy's recommendation.[13]
Territorial expansion
The renewal of the Muslim conquests on the eastern and western frontiers had begun under Abd al-Malik, after he neutralized the Umayyads' domestic opponents.[17] Under al-Walid, the armies of the caliphate "received a fresh impulse" and a "period of great conquests" began, in the words of the historian Julius Wellhausen.[18] During the second half of al-Walid's reign, the Umayyads reached their furthest territorial extent.[19]
Eastern frontiers
Expansion from the eastern frontiers was overseen by al-Hajjaj from Iraq. His lieutenant governor of
Western frontiers
In the west, al-Walid's governor in
Byzantine front
Al-Walid appointed his half-brother Maslama as governor of the Jazira (Upper Mesopotamia) and charged him with leading the war effort against Byzantium. Although Maslama established a strong power base in the frontier zone, the Umayyads made few territorial gains during al-Walid's reign.[2] After a lengthy siege, the Byzantine fortress of Tyana was captured and sacked in c. 708.[b] Al-Walid did not lead any of the annual or bi-annual campaigns, but his eldest son al-Abbas fought reputably alongside Maslama. His other sons Abd al-Aziz, Umar, Bishr and Marwan also led raids.[25]
By 712, the
Provincial affairs
Syria
Al-Walid entrusted most of Syria's military districts to his sons;[27][28] al-Abbas was assigned to Homs, Abd al-Aziz to Damascus, and Umar to Jordan.[27] In Palestine, al-Walid's brother Sulayman had been appointed by their father as governor and remained in office under al-Walid. Sulayman sheltered the deposed governor of Khurasan, Yazid ibn al-Muhallab, a fugitive from al-Hajjaj's prison, in 708.[29][30] Despite his initial disapproval, al-Walid pardoned Yazid as a result of Sulayman's lobbying and payment of the heavy fine that al-Hajjaj had imposed on Yazid.[31]
Egypt
Between 693 and 700, Abd al-Malik and al-Hajjaj initiated the dual processes of establishing a single Islamic currency in place of the previously used Byzantine and
Hejaz
Al-Walid initially kept Abd al-Malik's appointee,
Umar maintained friendly ties to the holy cities' religious circles.
Balancing of tribal factions
As a result of the Battle of Marj Rahit, which inaugurated Marwan's reign in 684, a sharp division developed among the Syrian Arab tribes, who formed the core of the Umayyad army. The loyalist tribes that supported Marwan formed the Yaman confederation, alluding to ancestral roots in Yemen (South Arabia), while the Qays, or northern Arab tribes, largely supported Ibn al-Zubayr. Abd al-Malik reconciled with the Qays in 691, but competition for influence between the two factions intensified as the Syrian army was increasingly empowered and deployed to the provinces, where they replaced or supplemented Iraqi and other garrisons.[41][42]
Al-Walid maintained his father's policy of balancing the power of the two factions in the military and administration.[19] According to the historian Hugh N. Kennedy, it is "possible that the caliph kept it [the rivalry] on the boil so that one faction [would] not acquire a monopoly of power".[19] Al-Walid's mother genealogically belonged to the Qays and he accorded Qaysi officials certain advantages.[19] However, Wellhausen doubts that al-Walid preferred one faction over the other, "for he had no need to do so, and it is not reported" by the medieval historians.[43] The Qays–Yaman division intensified under al-Walid's successors, who did not maintain his balancing act. The feud was a major contributor to the Umayyad regime's demise in 750.[44]
Public works and social welfare
From the beginning of his rule, al-Walid inaugurated public works and social welfare programs on a scale unprecedented in the caliphate's history. The efforts were financed by treasure accrued from the conquests and tax revenue.[23] He and his brothers and sons built way-stations and dug wells along the roads in Syria and installed street lighting in the cities.[23] They invested in land reclamation projects, entailing irrigation networks and canals, which boosted agricultural production.[23][45] Al-Hajjaj also carried out irrigation and canal projects in Iraq during this period, in a bid to restore its agricultural infrastructure, damaged by years of warfare, and to find employment for its demobilized inhabitants.[46]
Al-Walid or his son al-Abbas founded the city of Anjar, between Damascus and Beirut, in 714. It included a mosque, palace, and residential, commercial, and administrative structures. According to the art historian Robert Hillenbrand, Anjar "has the best claim of any Islamic foundation datable before 750 … to be a city", though it was probably abandoned within forty years of its construction.[47] In the Hejaz, al-Walid attempted to redress the hardships of pilgrims making the trek to Mecca by having water wells dug throughout the province, improving access through the mountain passes, and building a drinking fountain in Mecca.[25] The historian M. A. Shaban theorizes that while al-Walid's projects in the cities of Syria and the Hejaz had a "utilitarian purpose", they were mainly intended to provide employment, in the form of cheap labor, for the growing non-Arab populations in the cities.[48]
Welfare programs included financial relief for the poor and servants to assist the handicapped, though this initiative was limited to Syria,[23][49] and only to the Arab Muslims there.[50] As such, Shaban considered it "a special state subsidy to the ruling class".[50]
Patronage of great mosques
Al-Walid turned the example of his father's construction of the
Most of the structure was demolished.[53][52] Al-Walid's architects replaced the demolished space with a large prayer hall and a courtyard bordered on all sides by a closed portico with double arcades.[53] The mosque was completed in 711. The army of Damascus, numbering some 45,000 soldiers, were taxed a quarter of their salaries for nine years to pay for its construction.[23][53] The scale and grandeur of the great mosque made it a "symbol of the political supremacy and moral prestige of Islam", according to the historian Nikita Elisséeff.[53] Noting al-Walid's awareness of architecture's propaganda value, Hillenbrand calls the mosque a "victory monument" intended as a "visible statement of Muslim supremacy and permanence".[54] The mosque has maintained its original form until the present day.[2]
In Jerusalem, al-Walid continued his father's works on the
In 706 or 707, al-Walid instructed Umar ibn Abd al-Aziz to significantly enlarge the
Death and succession
Al-Walid died of an illness in
Al-Walid unsuccessfully attempted to nominate his son Abd al-Aziz as his successor and void the arrangements set by his father, in which Sulayman was to succeed al-Walid.[2] Relations between the two brothers had become strained.[2] Sulayman acceded and dismissed nearly all of al-Walid's governors. Although he maintained the militarist policies of al-Walid and Abd al-Malik, expansion of the caliphate largely ground to a halt under Sulayman (r. 715–717).[72]
Assessment and legacy
According to the historian Giorgio Levi Della Vida, "The caliphate of al-Walīd saw the harvest of the seed planted by the long work of ʿAbd al-Malik".[17] In the assessment of Shaban:
Walīd I's reign (705–15/86–96) was in every way a direct continuation of his father's and was unruffled. Ḥajjāj remained in power, in fact he became more powerful, and the same policies were followed. The only difference was that the tranquillity of these years allowed Walīd to develop further the internal implications of the ʿAbdulmalik-Ḥajjāj policy.[46]
The historian
By virtue of the conquests of Hispania, Sind and Transoxiana during his reign, his patronage of the great mosques of Damascus and Medina, and his charitable works, al-Walid's Syrian contemporaries viewed him as "the worthiest of their caliphs", according to the 9th-century historian Umar ibn Shabba.[71] Several panegyrics were dedicated to al-Walid and his sons by al-Farazdaq, his official court poet.[73] The latter's contemporary, Jarir, lamented the caliph's death in verse: "O eye, weep copious tears aroused by remembrance; after today there is no point in your tears being stored."[74] The Christian poet al-Akhtal considered al-Walid to be "the caliph of God through whose sunna rain is sought".[75]
Al-Walid embraced the formal trappings of monarchy in a manner unprecedented among earlier caliphs.
Family
Compared to his brothers, al-Walid had an "exceptional number of marriages", at least nine, which "reflect both his seniority in age … and his prestige as a likely successor" to Abd al-Malik, according to the historian Andrew Marsham.[80] The marriages were intended to forge political alliances, including with potential rival families like those of the descendants of the fourth caliph, Ali (r. 656–661), and the prominent Umayyad statesman, Sa'id ibn al-As. Al-Walid married two of Ali's great-granddaughters, Nafisa bint Zayd ibn al-Hasan and Zaynab bint al-Hasan ibn al-Hasan. He married Sa'id's daughter, Amina, whose brother al-Ashdaq had been removed from the line of succession by Marwan and was killed in an attempt to topple Abd al-Malik. One of his wives was a daughter of a Qurayshite leader, Abd Allah ibn Muti, who was a key official under Ibn al-Zubayr. Among his other wives was a woman of the Qaysi Banu Fazara tribe, with whom he had his son Abu Ubayda.[80]
Marsham notes al-Walid's marriage to his first cousin, Umm al-Banin, "tied the fortunes" of Abd al-Malik and her father, Abd al-Aziz ibn Marwan.[80] From her al-Walid had his sons Abd al-Aziz, Muhammad, Marwan, and Anbasa, and a daughter, A'isha.[81] From another Umayyad wife, Umm Abd Allah bint Abd Allah ibn Amr, a great-granddaughter of Caliph Uthman (r. 644–656), al-Walid had his son Abd al-Rahman.[82] He also married Umm Abd Allah's niece, Izza bint Abd al-Aziz, whom he divorced.[83][f]
Out of his twenty-two children, fifteen were born to
In 744, around a dozen of al-Walid's sons, probably resentful at being sidelined from the caliphal succession, conspired with other Umayyad princes and elites under Yazid III to topple their cousin Caliph
Notes
- AH (25 January 715 CE) or the last day of Jumada II 96 AH (11 March 715).[1]
- ^ The primary sources give different dates for the city's fall, ranging from 707 to 710. The event is generally placed in 708 or 709 by modern scholars.[24]
- ^ Following the precedent of Hisham's public humiliation, several Umayyad governors of Medina underwent public humiliations and floggings by their successors upon dismissal from office, including Uthman ibn Hayyan al-Murri in 715, Abu Bakr ibn Muhammad ibn Amr ibn Hazm in 720–721, Abd al-Rahman ibn al-Dahhak ibn Qays al-Fihri in 723,[39] and Hisham's sons Ibrahim and Muhammad in 743.[25]
- al-Mas'udi, al-Walid also led the Hajj pilgrimage in 707.[25]
- assert or suggest that Abd al-Malik started the project and al-Walid finished or expanded it.
- ^ After al-Walid's death, Umm Abd Allah married his nephew Ayyub, the son and would-be successor of Caliph Sulayman. Izza married al-Walid's brother Bakkar ibn Abd al-Malik. Their consistent marriages with the Marwanids indicates the high favor their family enjoyed with the Umayyad caliphs.[82]
References
- ^ a b Gordon et al. 2018, p. 1001.
- ^ a b c d e f g h i j k l m n o Kennedy 2002, p. 127.
- ^ Hinds 1990, p. 118.
- ^ Kennedy 2004, pp. 92–93.
- ^ Kennedy 2004, pp. 98–99.
- ^ a b Marsham 2009, p. 125.
- ^ Rowson 1989, p. 176, note 639.
- ^ Bacharach 1996, p. 31.
- ^ Marsham 2009, pp. 126–127.
- ^ Bacharach 1996, pp. 31–32.
- ^ Bacharach 1996, p. 32.
- ^ a b c Hawting 2000, p. 58.
- ^ a b c Dietrich 1971, p. 41.
- ^ Gordon et al. 2018, pp. 1001, 1004.
- ^ Wellhausen 1927, pp. 224–225.
- ^ Kennedy 2004, p. 103.
- ^ a b c Della Vida 1993, p. 1002.
- ^ a b c Wellhausen 1927, p. 224.
- ^ a b c d e f g h i Kennedy 2004, p. 104.
- ^ Gibb 1923, pp. 54–56, 59.
- ^ a b c Lévi-Provençal 1993, p. 643.
- ^ Kaegi 2010, p. 15.
- ^ a b c d e f g Blankinship 1994, p. 82.
- ^ Lilie 1976, pp. 116–118 (esp. note 40).
- ^ a b c d e f g h i j k l McMillan 2011.
- ^ Treadgold 1997, pp. 343–344, 349.
- ^ a b Crone 1980, p. 126.
- ^ a b c Bacharach 1996, p. 30.
- ^ a b Kennedy 2004, p. 105.
- ^ Hinds 1990, pp. 160–161.
- ^ Hinds 1990, pp. 160–162.
- ^ a b Gibb 1960, p. 77.
- ^ a b Duri 1965, p. 324.
- ^ Blankinship 1994, p. 38.
- ^ Kennedy 1998, pp. 71–72.
- ^ Blankinship 1994, pp. 94–95.
- ^ a b Kennedy 1998, p. 72.
- ^ Crone 1980, p. 125.
- ^ Powers 1989, pp. 105–107, 179–182.
- ^ a b Hinds 1990, pp. 201–202.
- ^ Kennedy 2004, p. 100.
- ^ Kennedy 2001, p. 34.
- ^ Wellhausen 1927, pp. 225–226.
- ^ Kennedy 2004, pp. 103–104, 113.
- ^ Kennedy 2004, p. 111.
- ^ a b Shaban 1971, p. 117.
- ^ Hillenbrand 1999, pp. 59–61.
- ^ Shaban 1971, p. 118.
- ^ Wellhausen 1927, p. 299.
- ^ a b Shaban 1971, pp. 118–119.
- ^ a b c Elisséeff 1965, p. 800.
- ^ a b c Hillenbrand 1994, p. 69.
- ^ a b c d Elisséeff 1965, p. 801.
- ^ Hillenbrand 1994, pp. 71–72.
- ^ Grabar 1986, p. 341.
- ^ Allan 1991, p. 16.
- ^ Elad 1999, p. 36, note 58.
- ^ Allan 1991, pp. 16–17.
- ^ Yavuz 1996, p. 153.
- ^ a b Bell 1908, p. 116.
- ^ Grafman & Rosen-Ayalon 1999, p. 2.
- ^ Elad 1999, p. 39.
- ^ Elad 1999, pp. 36–37.
- ^ Bacharach 1996, pp. 30, 33.
- ^ a b c Hillenbrand 1994, p. 73.
- ^ Munt 2014, p. 106.
- ^ a b Bacharach 1996, p. 35.
- ^ Munt 2014, pp. 106–108.
- ^ Hinds 1990, pp. 219, 222.
- ^ Powers 1989, p. 3.
- ^ a b Hinds 1990, p. 219.
- ^ Eisener 1997, p. 821.
- ^ Blachère 1965, p. 788.
- ^ Hinds 1990, p. 221.
- ^ Crone & Hinds 1986, pp. 8–9.
- ^ Blankinship 1994, p. 293, note 18.
- ^ Blankinship 1994, pp. 83, 85.
- ^ Blankinship 1994, p. 84.
- ^ a b Blankinship 1994, pp. 83–84.
- ^ a b c d Marsham 2022, p. 38.
- ^ a b Marsham 2022, p. 39.
- ^ a b Ahmed 2011, p. 123.
- ^ Ahmed 2011, p. 123, note 674.
- ^ Fowden 2004, p. 241.
- ^ Gil 1997, p. 163.
- ^ Hillenbrand 1989, p. 234.
- ^ Hawting 2002, p. 311.
- ^ Gordon et al. 2018, p. 1058.
- ^ Kennedy 2004, pp. 112–114.
- ^ Hawting 2000, pp. 91–93, 96.
- ^ Robinson 2010, p. 237.
- ^ a b Uzquiza Bartolomé 1994, p. 458.
- ^ a b Scales 1994, p. 114.
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Further reading
- George, Alain (2021). "A Builder of Mosques: The Projects of al-Walid I, from Sanaa to Homs". In Gibson, Melanie (ed.). Fruit of Knowledge, Wheel of Learning: Essays in Honour of Robert Hillenbrand (Vol. II). London: Gingko. pp. 16–49. ISBN 978-1-9099-4260-8.