غَسّانیان، ملوک غسانی، بنو غسان یا غساسنه یا آل جفنه نام دولتی بود در شمال غربی شبهجزیره عربستان و در همسایگی مرزهای روم. غسانیان در اصل اعرابی از طایفهٔ ازد بودند که در میان سالهای آغازین سدهٔ سوم تا سدهٔ پنجم میلادی از جنوب عربستان به حدود شام کوچیدهبودند. غسانیان تابع روم بودند و ضمن آنکه مرزهای روم را از تازشهای گاهوبیگاه اعراب بادیه پاسمیداشتند، در موضع رقابت با لخمیان قرارداشتند و در زمان جنگهای ایران و روم، همراه رومیان بودند. پادشاهان این دوده دارای خودمختاری بوده و از امپراتوران روم مواجب و همچنین القاب بطریق و فیلارک را دریافت میداشتند.
غسانیان در اصل از اعراب جنوب عربستان بودند. سپس در سدهٔ سوم میلادی به سوی شام حرکت کردند. در این مسیر آنها مدتی را نیز در تهامه در کنار چشمه یا چاهی به نام غسّان ساکن بودند، در نتیجه نام ایشان از این مکان برگرفته شدهاست. همچنین خاندان غسانی را به نام جفنه -نیای حراث بن جبله نخستین پادشاه این خاندان- آل جفنه نیز میخوانند.
غسانیان با مهاجرت به شام با جماعتهای یونانی همنشین شدندو باورهای ایشان در آنان اثر گذاشت. با برآمدن مسیحیت آنان در نخستین سالهای پس از میلاد بدین دین و مذهب یعقوبی گرویدند. هنگامی که فتوحات اسلام به شام رسید، بیشتر غسانیان ترجیح دادند تا بر دین مسیحی بمانند، در نتیجه به صورت جزئی از مسیحیان سریانیزبان درآمدند.
Wikipedia contributors, "Ghassanids," Wikipedia, The Free Encyclopedia, http://en.wikipedia.org/w/index.php?title=Ghassanids&oldid=617435919 (accessed August 31, 2014).
The Ghassanids (Arabic: الغساسنة, romanized: al-Ghasāsinah, also Banū Ghassān "Sons of Ghassān") were a pre-Islamic Arab tribe which founded an Arab kingdom. They immigrated from Yemen in the early 3rd century to the Levant region. Some merged with Hellenized Christian communities, converting to Christianity in the first few centuries AD, while others may have already been Christians before emigrating north to escape religious persecution.
After settling in the Levant, the Ghassanids became a client state to the Byzantine Empire and fought alongside them against the Persian Sassanids and their Arab vassals, the Lakhmids. The lands of the Ghassanids also acted as a buffer zone protecting lands that had been annexed by the Romans against raids by Bedouin tribes.
Few Ghassanids became Muslim following the Muslim conquest of the Levant; most Ghassanids remained Christian and joined Melkite and Syriac communities within what is now Jordan, Palestine, Israel, Syria and Lebanon.
Migration from Yemen
It is thought and tradition holds that the Ghassanids came from the city of Ma'rib in South Arabia and its surrounding cities and towns, modern day Yemen. Tradition holds that their exodus from the area was primarily due to the destruction of the Marib Dam, the story of which is detailed in the eponymous 34th chapter of the Quran. The Arabic proverb “They were scattered like the people of Saba” refers to that exodus in history. Migration did also occur in different waves, another prominent wave being the prosecution of Christian Arabs by Dhu Nawas and the mass graves where many who did not escape were buried alive – the same is recited in the Quran and referred to "Aṣḥāb al-Ukhdūd" (أصحاب الأخدود). The date of the migration to the Levant is unclear, but they are believed to have arrived in the region of Syria between 250-300 AD and later waves of migration circa 400 AD. Their earliest appearance in records is dated to 473 AD, when their chief Amorkesos signed a treaty with the Eastern Roman Empire acknowledging their status as foederati controlling parts of Palestine. He apparently became Chalcedonian at this time. By the year 510, the Ghassanids were no longer Miaphysite, but Chalcedonian. They became the leading tribe among the Arab foederati, such as Banu Amela and Banu Judham.
After originally settling in the Levant, the Ghassanids became a client state to the Eastern Roman Empire. The Romans found a powerful ally in the Ghassanids who acted as a buffer zone against the Lakhmids. In addition, as kings of their own people, they were also phylarchs, native rulers of client frontier states. The capital was at Jabiyah in the Golan Heights. Geographically, it occupied much of the eastern Levant, and its authority extended via tribal alliances with other Azdi tribes all the way to the northern Hijaz as far south as Yathrib (Medina).
The Ghassanids fought alongside the Byzantine Empire against the Persian Sassanids and Arab Lakhmids. The lands of the Ghassanids also continually acted as a buffer zone, protecting Byzantine lands against raids by Bedouin tribes. Among their Arab allies were the Banu Judham and Banu Amela.
The Eastern Roman Empire was focused more on the East and a long war with the Persians was always their main concern. The Ghassanids maintained their rule as the guardian of trade routes, policed Lakhmid tribes and was a source of troops for the imperial army. The Ghassanid king al-Harith ibn Jabalah (reigned 529–569) supported the Byzantines against Sassanid Persia and was given in 529 by the emperor Justinian I, the highest imperial title that was ever bestowed upon a foreign ruler; also the status of patricians. In addition to that, al-Harith ibn Jabalah was given the rule over all the Arab allies of the Byzantine Empire. Al-Harith was a Miaphysite Christian; he helped to revive the Syrian Miaphysite (Jacobite) Church and supported Miaphysite development despite Orthodox Byzantium regarding it as heretical. Later Byzantine mistrust and persecution of such religious unorthodoxy brought down his successors, al-Mundhir (reigned 569–582) and Nu'man.
The Ghassanids, who had successfully opposed the Persian allied Lakhmids of al-Hirah (Southern modern-day Iraq), prospered economically and engaged in much religious and public building; they also patronized the arts and at one time entertained the Arabian poets Nabighah adh-Dhubyani and Hassan ibn Thabit at their courts.
The Ghassanids remained a Byzantine vassal state until its rulers and the eastern Byzantine Empire were overthrown by the Muslims in the 7th century, following the Battle of Yarmuk in 636 AD. At the time of the Muslim conquest the Ghassanids were no longer united by the same Christian faiths: some of them accepted union with the Byzantine Chalcedonian church; others remained faithful to Miaphysitism and a significant number of them maintained their Christian religious identity and decided to side with the Muslim armies to emphasize their loyalty to their Arabic roots and in recognition of the wider context of a rising Arab Empire under the veil of Islam. It is worth noting that a significant percentage of the Muslim armies in the Battle of Mu'tah (معركة مؤتة) were Christian Arabs. Several of those Christian Arab tribes in today's modern Jordan who sided with the Muslim armies were recognized by exempting them from paying jizya (جزية). Jizya is a form of tax paid by non-Muslims – Muslims paid another form of tax called Zakah (زكاة). Later those who remained Christian joined Melkite Syriac communities. The remnants of the Ghassanids were dispersed throughout Asia Minor.
Jabalah ibn-al-Aiham's ordeal with Islam
There are different opinions why Jabalah and his followers didn't convert to Islam. Some opinions go along the general idea that the Ghassanids were not interested yet in giving up their status as the lords and nobility of Syria. Below is quoted the story of Jabalah's return to the land of the Byzantines as told by 9th-century historian al-Baladhuri.
After the fall of the first kingdom of Ghassan, King Jabalah ibn-al-Aiham established a Government-in-exile in Byzantium. Ghassanid influence on the empire lasted centuries; the climax of this presence was the elevation of one of his descendants, Nikephoros I (ruled 802-811) to the throne and his establishment of a short-lived dynasty that can be described as the Nikephorian or Phocid Dynasty in the 9th century. But Nikephoros was not only a mere Ghassanid descendant, he claimed the headship of the Ghassanid Dynasty using the eponym of King Jafna, the founder of the Dynasty, rather than merely express himself descendant of King Jabalah.
Earlier kings are traditional, actual dates highly uncertain.
The Ghassanids reached their peak under al-Harith V and al-Mundhir III. Both were militarily successful allies of the Byzantines, especially against their enemies the Lakhmids, and secured Byzantium's southern flank and its political and commercial interests in Arabia proper. On the other hand, the Ghassanids remained fervently dedicated to Miaphysitism, which brought about their break with Byzantium and Mundhir's own downfall and exile, which was followed after 586 by the dissolution of the Ghassanid federation. The Ghassanids' patronage of the Miaphysite Syrian Church was crucial for its survival and revival, and even its spread, through missionary activities, south into Arabia. According to the historian Warwick Ball, the Ghassanids' promotion of a simpler and more rigidly monotheistic form of Christianity in a specifically Arab context can be said to have anticipated Islam. Ghassanid rule also brought a period of considerable prosperity for the Arabs on the eastern fringes of Syria, as evidenced by a spread of urbanization and the sponsorship of several churches, monasteries and other buildings. The surviving descriptions of the Ghassanid courts impart an image of luxury and an active cultural life, with patronage of the arts, music and especially Arab-language poetry. In the words of Ball, "the Ghassanid courts were the most important centres for Arabic poetry before the rise of the Caliphal courts under Islam", and their court culture, including their penchant for desert palaces like Qasr ibn Wardan, provided the model for the Umayyad caliphs and their court.
After the fall of the first kingdom in the 7th century, several dynasties, both Christian and Muslim, ruled claiming to be a continuation of the House of Ghassan. Besides the Phocid or Nikephorian Dynasty of the Byzantine Empire, other rulers claimed to be the heirs of the Royal Ghassanids. The Rasulid Sultans ruled from the 13th until the 15th century in Yemen. And the Burji Mamluk Sultans in Egypt from the 14th until the 16th century. Even both dynasties being Muslim, they claimed to be heirs and successors of Ghassan. The last rulers to bear the titles of Royal Ghassanid successors were the Christian Sheikhs Al-Azar in Mount Lebanon ruling the small sovereign sheikhdoms of Akoura (from 1211 until 1950 CE) and Zgharta-Zwaiya (from 1641 until 1950 CE).
Notes and references