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A STUDY OF THE ROLE OF THE IRANIAN BUREAUCRACY IN THE
DEVELOPMENT OF BUKHARA AS A NEW SCHOOL OF ISLAMIC CIVILIZATION
(3RD AND 4TH CENTURY AH)
Ali Bahranipour
Associate Professor, Department of History, Shahid Chamran University of Ahvaz, Ahvaz, Iran
Abbas Iqbal Mehran
Doctoral student of Iranian Islamic history, Shahid Chamran University of Ahvaz, Ahvaz, Iran
Uktamali Ravshanov Rustam ugli
Doctoral student of history, Navoi state university, Head of History Department, Bukhara
Museum, Uzbekistan
https://doi.org/10.5281/zenodo.14585171
Abstract.
Iranians, who have been science-loving, civilized and cultured people for a long
time. Along with the Samanid emirs, the Iranian bureaucracy consisting of scholarly and
knowledgeable ministers (such as the Balami, Jeyhani, and Atbi families) encouraged and
supported scholars, writers, and poets and were able to create a very to provide for the
advancement of scientific goals.
Keywords:
bureaucracy, Iran, Bukhara, prosperity, culture, Islamic civilization.
ISLOM SIVILIZATSIYASIDA YANGI SHAKLLANGAN BUXORO MAKTABIDA
ERON BUYRAKRATIYASINING O'RNI
(HIJRIY 3-4 ASRLAR)
Annotatsiya.
Qadimdan ilmsevar, madaniyatli xalq bo‘lgan eronliklar Somoniylar
amirlari bilan bir qatorda olim va bilimdon vazirlardan tashkil topgan Eron byurokratiyasi
(Balamiy, Jayhoniy, Atbiy oilalari kabi) olimlar, yozuvchilar va shoirlarni rag‘batlantirib, ularni
qo‘llab-quvvatlab, ilm-fan rivojini ta’minlash uchun juda ko‘p sharoit yarata oldi.
Kalit so'zlar:
byurokratiya, Eron, Buxoro, farovonlik, madaniyat, islom sivilizatsiyasi.
РОЛЬ ИРАНСКОЙ БЮРОКРАТИЯ В НОВООБРАЗОВАВШЕЙСЯ БУХАРСКОЙ
ШКОЛЕ ИСЛАМСКОЙ ЦИВИЛИЗАЦИИ.
(3-4 ВВ. ХИДЖРЫ)
Аннотация.
Иранцы, которые издавна были научным и культурным народом,
наряду с эмирами Саманидов, иранская бюрократия, состоящая из ученых министров
(таких как семьи Балами, Джайхани и Атби), поощряла и поддерживала ученых, писателей
и поэтов. Смогла создать множество условий для своего развития.
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Ключевые слова:
бюрократия, Иран, Бухара, благосостояние, культура, исламская
цивилизация.
Introduction:
The Samanids, also known as the Emirate of the Samanids, were a dynasty of Iranian and
Sunni emirs who ruled over large parts of the Movoraunnahr (Fararoud) region from 819 to 999
AD for about two centuries with the approval and seal of the Abbasid caliphs. The Samanid
government was part of the Iranian middle period, which led to the re-emergence of Iranian culture
and the Persian language. They paved the way for the flourishing of Iranian-Islamic science and
civilization. They, who were religious princes, were proud of their Iranian identity along with the
spread of Islam and did not hesitate to expand their civilizational foundations.
From the beginning of the 4th century AH, the Samani court played the most important
role in the spread of the Persian language. Among the Persian speaking speakers, he inspired them
to create works in Persian prose and rhyme and caused the Persian language to be gradually noticed
as a scientific and literary language. By having several important features, the Samanids were able
to provide the basis for the growth and expansion of the Persian language, such as: Bukhara, their
capital, was important for strategic to make Bukhara the center of encounter between different
religions and different ideas. The fatwa of the scholars across the Nile about the Persian language
and Islam, as well as the Samanids, followed the Abbasid caliphs who gathered many poets and
used them as propaganda tools to strengthen the foundations of the government and expand their
influence. During this period, the Iranian identity was reconstructed and adapted to the Islamic
identity. Samanian ministers who were Persian nobles, such as Abulfazl Balami, Abu Ali Balami
and the Jeyhani family, lived in Bukhara as Iranian bureaucrats in the service of the Samanis, who
showed great interest in knowledge and art, leading to the creation of an environment for the
emergence of poets. And they became scientists like Rudaki, Ferdowsi and Ibn Sina. At the same
time, Bukhara, the capital of the Samanids, became a rival to Baghdad and rivaled the capital of
the Abbasids in terms of its splendor.
During the Samanid period, Bukhara was considered the center of science and literature,
and poets such as Rudaki, Shahid Balkhi, Dakhi, Kasai Marozi grew up in the Samanid court. In
the centuries after the Samanid period, great scholars such as Mulla Muhammad Sharif Bukhari
and other famous scholars came from Bukhara. Persian language has risen. As the first independent
rulership after the Arabs, the Samanids were able to establish a new school of Islamic civilization
and give Islamic culture a new direction and lead it to a dramatic transformation. Bukhara and
Samarkand became dynamic artistic centers in the Trans-Nahar area. These two cities were able
to gain a lot of value against Baghdad (the center of the Abbasid Caliphate).
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Keeping in mind the nationalist sentiments of the Samanids, it can be said that gradually
from this time onward, Iranian artistic and cultural rituals influenced Western lands and the Iranian
bureaucracy with the flourishing of Bukhara considered it as a school in the new Islamic
civilization.
2. Research background
In the case of the current research under the title " a study of the role of the iranian
bureaucracy in the development of bukhara as a new school of islamic civilization", no
independent and comprehensive researches have been conducted so far in an analytical and
linguistic way, and the researches written on this topic are not comprehensive and includes parts
of the history of Bukhara. Among these researches, Mohammad bin Jafar Narashkhi (1363) is the
author of the book History of Bukhara, which is the most important and oldest local history about
Bukhara. Ashrafi (1386) "Formation of Bukhara School of Miniatures in the 16th Century"
provides a comprehensive description of the flourishing of miniature art in the late 15th and early
16th centuries. Shaiste Far (2000) "Works and Manuscripts of the Bukhara School" has examined
the Bukhara style, historical and social factors that are effective in creating this style.
Wilkinson (1367) "The History of Iranian Painting" the present collection was compiled
based on the paintings that were displayed in the Burlington Howe exhibition in London in 1931.
According to the author, this exhibition was considered the largest and most exquisite
collection in Europe until that time (was shown). In addition to the mentioned pictures, the pictures
published in the book (Survey of Iranian Art) are also included in this collection. The author
examines the art of painting in Iran according to the paintings collected in this collection, under
six historical periods: 1. Iranian painting Before the Mongol attacks and the Mesopotamian style;
2. The early style of Iranian painting and its transformations in the 14th century; 3. Timurid School;
4. Late 15th century: Behzad and his contemporary painters; 5. Early Safavid period; 6. Painting
during the period of Shah Abbas and his successors. This research tries to analyze the role of
Iranian bureaucracy in the prosperity of Bukhara as a new school of Islamic civilization in the third
and fourth centuries of the Islamic calendar. The research findings indicate that: The orientation
of Samanid rulers towards Iranian culture and their support of Iranian bureaucrats caused deep
cultural changes in Bukhara in the 3rd and Hijri centuries. Iranian bureaucracy played an important
role in the scientific and cultural policies of the Samanids and caused their scientific and cultural
growth. 2. The Iranian bureaucracy created a regular organization that led to the increase of the
Samani central power and provided a very favorable environment for the growth of science and
scholars, the education of writers, the spread of the Persian language, and the creation of a new
cultural school centered on Bukhara.
The families of Iranian bureaucrats in Bukhara
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The most important court was the Minister's Court, which was at the head of other
government agencies, and the trustees of other courts performed their duties under the supervision
of the minister. This court (Great Ministry) and its title was called Wazir al-vuzaro or Sadr al-
vuzaro or in short, Sadr. The minister's respectful title was Sheikh or Sheikh Al-Amid or Sheikh
Al-Jalil. We don't know much about the limits of the minister's powers and the way he
communicates with other administrative institutions, but his involvement in appointing those in
charge of Broker and mailer and governmental organizations of Islamic lands, supervising the
treasury and tribute and arranging financial regulations, handling the work of the soldiers and
paying their dues, and in periods; There are reports of the removal and installation of Khorasan
generals. The minister was chosen from among the associates who had experience in judicial and
secretarial work. Samanian ministers and their local governments were mostly scholars, writers
and scientists (Naji, 2010: 37). Bureaucracy, which was one of the two institutions related to the
administrative affairs of the Samanid government, was divided into various offices and parts, each
of which was responsible for duties. The bureaucratic system was formed by the efforts of Abu
Abdullah Jeihani, the minister of Samani Nasr, and the combination of the Sassanid model and the
Islamic Diwani system and the local characteristics of the East in 10 departments, which are:
Ministry, supervision of a large part of the financial affairs of Islamic lands, calculation and
supervision of financial reports, correspondence, law enforcement and police, broker and letter,
settlement of disputes and claims of the people, judicial and executive, properties and endowment
lands and mosques, military .The Cabinet of Ministers was at the head of this administrative
system, which was managed by the Minister, who selected the officials of the various Cabinets
and supervised their work. Ghaznavid and Seljuk governments used this administrative system in
their government. The administrative affairs of the Samanid government were divided into two
separate institutions: one was the Darbar or Dargah, which was headed by Hajib Buzurg, and the
other was the Diwan, which included several offices and institutions, and each was in charge of
specific calculations. The initial system and organization of the Samanid bureaucracy was mostly
indebted to the efforts of Abu Abdullah Muhammad bin Ahmad Jayhani, or Jayhani Kabir, a wise
minister and associate of Amir Nasr bin Ahmad. The administrative organization of the Bukhara
government was a mixture of the Sassanid model, the local features of the East, and the judicial
system of the Islamic Caliphate of Baghdad itself became a source for other governments, namely
the Ghaznavids and the Seljuqs (Naji, 2010: 33).
It was during the rule of Amir Nasr that Bukhara became one of the important centers of
culture and knowledge. In addition to Nasr himself, two of his ministers were major supporters of
scholars and writers, one of them was Abu Abdullah Muhammad bin Ahmad al-Jayhani, who ruled
from 301 to 309 AH. And again from 325 to 328 AH. had a ministry; A book on Masalak and
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Malik is attributed to him, which has been lost, but the later geographers got their information
about the non-Islamic lands of the north and east from this book. His world was high in culture
and knowledge, and he paid attention to astronomy, science and art. Gardizi has mentioned that he
has written many works in different fields of science. His thinking brain and the researches he
carried out and the encouragement and support he gave to other scientists made him famous
throughout the Islamic world during his lifetime. He was also one of the oldest and most worthy
geographers, i.e. Abu Zayd Balkhi, but Balkhi did not accept his invitation to Bukhara and was
unwilling to leave his homeland Balkh. Abu Zayd was also a Balkhi, but Balkhi did not accept his
invitation to Bukhara and was not willing to leave his native Balkh. It was at the end of Jayhani's
ministry that the powerful ambassador of the Abbasid caliph, who was sent to the court of the
Bulghar king, passed through Bukhara on his way. Ibn Fadlan, the ambassador of the Abbasid
caliph, mentioned Jayhani in his travel letter and wrote that he was known as Sheikh Al-Umid
throughout the Khorasan region, and this in itself is a proof of the use of titles in the Samanid
territory. Jayhani has been suspected of having Shiite tendencies and even of Manawi dualism, but
it is not known whether his removal from the ministry was related to such accusations or not.
(Rawandi, 1354, vol. 2: 234). Abu Ali Muhammad bin Muhammad Jayhani is the son of
Abu Abdullah Muhammad bin Ahmad bin Nasr Jayhani. Shaykh Manini says in his description of
Yamini's history after the description of Muhammad bin Obid Allah Balami: The administration
of the kingdom was transferred from Balami to Abu Ali Muhammad bin Ahmad Jayhani. (Atbi,
1399: 170) Gardizi's statement in the book of Zain al-Akhbar also confirms this statement, he says:
The occupation of resourcefulness was transferred from Muhammad bin Ubayd Allah Balami to
Abu Ali Muhammad bin Muhammad Jayhani. (Gardizdi, 1384:154) Ibn Athir says in the events
of the year 329 AH that reports the death of Balaami: In 326 AH, Muhammad bin Muhammad
Jihani was appointed to the ministry after removing Muhammad bin Obid Allah Balami. (Ibn
Athir, 1374: 122) From the words of these three historians, it is clear that he was employed as a
minister at the end of Amir Nasr's reign, his name was written as Abu Ali Muhammad bin
Muhammad Jayhani, and Makkadasi, the minister of Amir Nasr who followed Abul Fazl Balami.
Abu Abdullah Jayhani has found the ministry. (Ibn Athir, 1374: 337) and he mentioned another
Ibn al-Jayhani and considered him one of the ministers of Noah bin Mansour, which apparently
means Ibn al-Jayhani Ahmad bin Muhammad, whom Gardizi in Zain al-Akhbar (Gardizdi, 1384:
164) In the name of "Abu Abd Allah Ahmad bin Muhammad Al-Jayhani" and said: After Yusuf
bin Ishaq, they appointed him to the ministry in the year 367. (Narshakhi, 1363:322). Balami was
probably one of the officials of the government during the period of Emir Ismail, but contrary to
what is stated in some texts and sources, it is difficult to accept that he held a ministry position.
He was a minister for fifteen years, that is, until two years before his death.
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Balami continued what should be called the libertarian and intellectual policy of his
predecessor. He showed his political worth in the rebellion that broke out in Bukhara in the absence
of the Amir and during his stay in Neishabur, around the year 317 AH. The rebels, including three
of Amir Nasr's brothers, subdued the city and apparently took control of the government affairs.
Balami incited the rebels against each other and in this way he was able to suppress the
rebellion with the least amount of killing and bloodshed. (Narshkhi, 1363: 186, Rawandi 234:
1354). Ibn Athir mentioned him without mentioning his name or father's name. The poets of the
time wrote great odes describing his virtues and praised him, especially Abu Talib Ma'mouni, who
is one of his contemporary poets, praised him in many odes. Some of those odes have been
included by the author of Yamini's history in his history. Abu Jafar Atabi was the father or one of
the relatives of Abu Husayn. (Ibn Athir 4/9, 5, 9 Yamini's history and its explanation 1/92, 93
Yamini's translation 40, 43, 56, 59 Gardizi 65 Yatima al-Dahr 4/130, 149, 195, 196 Qazvini notes
7/262 and 263 history Excerpt 383 Labab Al-Albab 253 Yakut 2/60 Tabaqat Naseri 212 Habib Al-
Seer 2/363).
Iranian bureaucracy at the service of the Bukhara school to build a new cultural
civilization:
In the paintings of the 15th and 16th centuries of Central Asia, two types of stylistic trends
can be seen: 1- poetic and 2- descriptive. In the poetic tendency, exquisite composition, delicate
drawing, rich coloring, and a tendency towards lyrical and exciting topics, waves and in the
descriptive tendency. Self-restraint, understatement, use of artistic measures, tendency towards
neutral subjects and harmony of composition are seen. One of the most valuable spiritual aspects
of the Bukhara school of painting is dealing with social and educational topics and inspiration from
Saadi's educational anecdotes has a special prominence in them. It is not unlikely that the social
issues and issues of that time caused the need to propagate and teach correct manners and led the
painters to depict the wise stories of Sheikh Ajal. This group of paintings was created in the best
period of the Uzbek reign, that is, the years of the reign of Abd al-Aziz Shibani (1540-1549 AD)
and Yar Mohammad (1550-1557 AD). And bright pictures on it The basis of Behzad's method was
produced for Uzbek kings. (Shaisteh Far, 78:1380-79). Although Bukhara painting was more
traditional and not influenced by new art, it had its own characteristics and catchiness, which is
partly based on the general simplification of older rules and the excessive use of pure colors. (L.
Binion and J. Wilkinson, 282:1367). The painting style of Bukhara in the middle of the 10th
century is rich, but simple, and this simplicity forms the distinct and interesting characteristics of
the works of the late Bukhara school, which was based on the work of Behzad or his school. (Roin,
1379: 132). Are shown in Bukhara's works are relatively short and stout, and the influence of
Behzad's school can be clearly seen in their design, colors, and their moods and movements (L.
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Binion and J. Wilkinson 282:1367. In general, many cultural workers in Herat were invited or sent
there (Bukhara) and then the close cooperation of local masters with them brought about a unique
art that made Bukhara culture famous in the 10th century. The best era of this school was during
the time of Abdul Aziz (955-946 AH) and Yar Mohammad (964-957 AH) (Rouin, 1379:132).
After the death of Abdul Aziz, Bukhara painting underwent a period of monotony and
pitiful lack of burden, Behzad's special coloring remained, but the designs were still crude and
inexperienced, and the compositions of the banality of the initiative were repeated (Robinson, 70:
1376). In general, the works of the Bukhara school were influenced by two tendencies of the time:
First, the trend towards Herat painters who went to Bukhara and the influences that were
transferred to the later era through their students, and the second trend towards the independent
style of Bukhara, which became clear over the years (Shaisteh Far, 1380: 79). At the end of the
10th century, they became completely thin and soulless, and the background landscaping became
formal scroll designs and geometric tiles. (Robinson, 1376:70). Among other features of the
Bukhara school at the end of its era, the following can be mentioned: 1- Designing and painting
single faces 2- Giving importance to the existence and presence of a particular person in the
painting 3- Making a little resemblance 4- Also becoming Hindu and taking Indian characteristics
of the paintings. This school was established at the end of the 11th century A.H. Of course, the
school of Bukhara, despite becoming Hindu in this period, still maintained its former quality
standards (Shaisteh Far, 1380: 79). This school did not last for a long time and began to decline at
the end of the 10th century A.H., but it had a great impact on the following schools during the
Safavid era.
(Robinson, 1376: 71). Among the most important manuscripts written in this period, the
following can be mentioned. 1- Mehr and Jupiter 2- Golestan Saadi 3- Bostan Saadi 4- Reservoir
of Military Secrets. Abdullah and Mahmoud Madhab are the most prominent artists who were
engaged in the production of painting and calligraphy in the Bukhara School. (Shaiste Far,: 79:
1380).
Conclusion
The word and concept of bureaucracy has a long history. At least its history can be traced
back to the pre-Islam era. Although the word "bureaucracy" has not been used in the historical
course, but the word "diwan" and "diwani apparatus" have been used many times in the ancient
texts of ancient Iran and Islamic Iran. Iran's bureaucracy, with a history of several thousand years,
is actually a product and representative of many developments and events that have taken place in
the context and throughout the history of this land. And it is the result of some of these elements
and features institutionalized in it.
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The Iranian bureaucracy shows that this organization with its strong and strong
characteristics, which has always been accompanied by changes, was resistant and influential on
the course of history despite many historical ups and downs.
Bureaucracy of the Samani era after Amir Ismail officially became the ruler of Trans-Nahr
with the death of his brother Amir Nasr. Bukhara, the center of his residence, instead of
Samarkand, was designated as the political and administrative center of Trans-Nahr. Amir Ismail
managed to create a political unity in Trans-Nahar by forming a powerful army and subjugating
the peasants, but in order for this political unity to last, it was necessary to do some other things,
which was left to the teachers. Clearly, the creation of a broad and powerful judicial system was
necessary to manage the vast territory of the Samanids, and the experienced court, by combining
the administrative traditions of the Samanid era and Islamic laws, established an efficient judicial
system that expanded significantly in a short period of time. The Samanid bureaucracy was in
charge of the secretary class. Among them, the Jayhani, Balami, and Atabi families were among
the families from which the Iranian secretary classes arose and promoted the Samanid
administrative organization. The continuation of the Iranian bureaucracy in the Samanid
administrative organization made Bukhara stand out as the cultural, scientific, and artistic capital.
And Bukhara will be the center of the new Islamic civilization.
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