‘AD.UD AL-DAWLAH OF BAGHDAD (367-373/978-983)
CULTURAL DEVELOPMENT UNDER
‘AD.UD AL-DAWLAH
OF BAGHDAD
(367-373/978-983)
*
Muhammad Amin Abdul Samad
*
Dr. R.N. Verdery
Medieval Islamic History (397-611D)
May 1st, 1979
*
*
INSTITUTE OF ISLAMIC STUDIES
McGILL UNIVERSITY
INTRODUCTION
This paper is an attempt to study the
cultural development under ‘Ad.ud al-Dawlah
who reigned in Baghdad
from 367/978 until 372/983. ‘Ad.ud al-Dawlah
was a patron of learning. Many scholars of different branches of knowledge were
attached to his court. He himself
composed poetry. He built many buildings, the most famous of which was his
Bīmāristān ‘Ad.udī (‘Ad.udī Hospital) in Baghdad
where he employed twenty-four physicians.
The paper is divided into two parts.
The first part deals with a short synopsis of ‘Ad.ud
al-Dawlah’s life and career in building his palace and hospital. The second
part deals with the outline of cultural development under ‘Ad.ud al-Dawlah of Baghdad. Among the primary sources consulter
for this study are the works of: Miskawayh (d. 421/1030), Ibn al-Nadīm (d.
385/995), al-Qit.ī (d. 1248),
and Ibn Abī Us.aybi‘ah (d.
695/1296). The first two authors were contemporary with ‘Ad.ud al-Dawlah.
I.
‘AD.UD
AL-DAWLAH
Abū Shujā‘ Fannā Khusraw was the eldest son of Rukn
al-Dawlah. In 338/950 he succeeded his uncle ‘Imād al-Dawlah according to his
will in ruling Fars.[1]
In 351/962 he reveived from the Caliph al-Mut.ī‘ the title
of ‘Ad.ud al-Dawlah (the Right Arm of the Empire).[2] In
364/975 ‘Ad.ud al-Dawlah imprisoned his
cousin Bakhtiyār ‘Izz al-Dawlah who governed Baghdad from 356/967 till 367/978 succeeding
his father Mu‘izz al-Dawlah.
When Marzabān. Bakhtiyār’s son, who
was in Bas.rah heard the news of the
arrest of his father, he wrote to Rukn
al-Dawlah’s father, complaining against ‘Ad.ud al-Dawlah.
The news shocked Rukn al-Dawlah. He threw himself to the ground, refused to eat
and drink until he became very ill. He was strongly against the arrest of
Bakhtiyār. ‘Ad.ud al-Dawlah
sent Abū ’l-Fath. b. al-‘Amīd to Rukn al-Dawlah to comfort him
that he (‘Ad.ud al-Dawlah) would like to
give Bakhtiyār Fars instead of returning Baghdad
to him. But Rukn al-Dawlah insisted on his demand to release Bakhtiyār. He
released Bakhtiyār and left for Fars.[3] However, after the
death of his father in 366/977 he succeeded in deposing Bakhtiyār in 367/978.[4]
‘Ad.ud
al-Dawlah was the greatest Buwayhid ruler. He had been the amīr al-’umarā’ (emir
of emirs) in Baghdad
for five years before his death. His empire extended “from the shores of the
Caspian on the north to beyond the Persian Gulf on the south, and from the
borders of the great Desert on the east to beyond the Euphrates
on the west, an area surpassing the extent the dominions of many of his
contemporaries, such as the Sāmānids and the Fātimids.”[5]
He was the first in Islam who took the title of “king”. He ordered that his
name to be mentioned in the Friday prayer with the title malik al-mulūk
(“the king of kings”), and the drums to be beaten before the entrance of his
palace in the hours of prayer.[6]
As a gifted ruler ‘Ad.ud al-Dawlah personally inspected the
minute affairs of the state. For example, he would investigate the cause of the
delay of the arrival of the post. The officer who was negligent would be
severely punished. He would never allow any delay in paying his army, even for
one or two days, because the army might lose respect to the authority, or that
the troops might rebel against him.[7]
‘Ad.ud al-Dawlah was a generous ruler.
After defeating Bakhtiyār in the battle of Qas.r al-Jiss in
367/978 he distributed 20,000 dirhams in charity.[8]
He ordered to distribute about 3,000 dirhams to the poor at the beginning of
every financial year. He ordered his provincial finance-ministers to hand to
the judge and leading men to be distributed among the needy. It happened that
by mistake he wrote 30 talents (which equals 300,000 dirhams at that time)
instead of 30,000 dirhams. When the document was shown to him, he did not want
to correct it and the money was spent in charity.[9]
He also spent gifts to the poor of Makkah and members of noble families in that
holy city. He also gave charity to the poor among the Christians, and ordered
his Christian wazīr (ministewr) Nas.r b. Hārūn to
rebuild the ruinedddd churches and cloisters.[10]
He often vowed to give charity if his
wishes were fulfilled. For example, he said:
When I have
completed my study of Euclid I shall give 20,000 dirhams in charity, and when I
have finished the book of ‘Alī, the grammarian, I shall give 50,000 dirhams. For
every son born to us I shall give 10,000 dirhams, and if he is born by
such-and-such wife [i.e., his favourite one] I shall give 50,000
dirhams. For every daughter I shall give 5,000 dirhams, but if she is born by
her [i.e., the favourite wife] I shall give 30,000 dirhams.[11]
He also used to vow to give
charity whenever he was relieved from anxiety.[12]
‘Ad.ud al-Dawlah was a lover of
entertainment. He used to hold an evening gathering where he joined people in
drinking, listening to music and songs, and recitation of poetry. The great
assembly was on his birthday according to the solar calendar. Astrologers were
also invited. However, he did not allow any pious man or judicial authority to
attend such entertainment.[13]
Apart from his
ambition for power, ‘Ad.ud al-Dawlah
was a lover of justice and truth. He placed various kinds of wild animals in
his audience hall to frighten those who would tell a lie.[14]
Due to his rigid justice all sects and cults lived together in harmony during
his reign.[15]
‘Ad.ud al-Dawlah built many new buildings:
caravanserai, mosques, palaces, and hospitals.[16]
He rebuilt and enlarged the palace of his uncle Mu‘izz al-Dawlah in Eastern Baghdad. The only part of the old palace which
remained untouched was the “Hall of the Sixty (Bayt al-Sittīnī).” The
building of his palace was extended to the adjacent land of Sabuktagīn,
the chamberlain of Mu‘izz al-Dawlah.[17]
‘Ad.ud al-Dawlah
made his gardens beside his palace. The area turned into gardens was originally
a square for polo and horse-racing made by Sabuktagīn.[18]
In order to extend his gardens ‘Ad.ud al-Dawlah ordered to buy private
houses in front of his palace along the Tigris bank. After demolishing the walls
of these houses the area was attached to his new gardens. As water-wheels on
the Tigris bank were not sufficient to irrigate his gardens his engineers made
a channel to bring water directly from the streams on the north-east of the
city. For the head of this canal they had to go far up as Khalīj river on the
north.[19]
Another building worthy to mention here is the famous
Bīmāristān ‘Ad.ūdī (the
Hospital of ‘Ad.ud al-Dawlah). It was built on the ruins of the Qas.r al-Khuld (“Palace of Eternity”).
It was located in Western Baghdad.[20]
This hospital “became the Metropolitan
Hospital and the cradle of Baghdad school of
medicine.”[21]
It had become a school of medical science for three centuries.[22]
Before he came to Baghdad ‘Ad.ud al-Dawlah had already built a
hospital in Shīrāz.[23]
There had also been hospitals in Baghdad before the foundation of this
Bīmāristān, but the latter was well-organized, although its building was only
completed in 372/989, the year of his death.[24]
He provided his hospital with different kinds of drugs and medicine, plants,
bedding and medical instruments.[25]
There were 24 physicians, as we have mentioned before, working in this
hospital.[26]
In 466/1074, 554/1159 and 569/1174 this hospital suffered
damage from the Tigris flood. However, the
damage was immediately repaired.[27]
In 579-580/1184 the traveler Ibn Jubayr visited this hospital and found it in
function, although it had been 200 years old.[28]
But 50 years later Ibn Bat.t.ūtah found it
completely destroyed.[29]
On the 8th Shawwāl 372/26th March,
983 ‘Ad.ud al-Dawlah died. He had suffered
from epilepsy for 3 years which led to a brain disease called “lethargos” and
“uraemia” by Miskawayh and Elgood respect- ively.[30]
He was 47 or 48 years old. He had reigned in Iraq for 5½ years.his death was
kept secret. He was buried temporarily in Baghdad.
In the following year his death was made public. His body was transported and
buried at the Mashhad Abī T.ālib (Near
Kufah) where ‘Alī was said to have been buried.[31]
While ‘Ad.ud al-Dawlah was dying he read the
Qur’anic verses:
مَا أَغْنَى عَنِّي مَالِيَهْ.
هَلَكَ عَنِّي سُلْطَانِيَهْ (الحاقة : ٢٨-٢٩) “My
wealth hath not availed me. My power hath gone from me.” (Q. 69:28-29).[32]
II.
CULTURAL DEVELOPMENT UNDER
‘AD.UD AL-DAWLAH
OF BAGHDAD
‘Ad.ud
al-Dawlah was a patron of the learned and the poets. He gave allowance to
scholars of different branches of knowledge, including grammarians, poets, and
astrologers.[33]
He himself was a good reader. He often took with him the Kitāb al-Aghānī
on his journeys.[34]
He preferred attending the discussions of the learned to the assemblies of the
emirs and nobles.[35]
We shall deal in this paper with some scholars who had
contribution for cultural development during ‘Ad.ud
al-Dawlah’s reign in Baghdad
in the fields of a. science and b. Arabic language and literature. Science will
be divided into: 1. mathematics, 2. astronomy & astrology, and 3. medical
science, while Arabic language and literature into: 1. grammar, 2. prose, and
3. poetry, as follows:
A. SCIENCE
1. Mathematics
Two
mathematicians are worthy to mention here. They are: Abū ’l-Qāsim al-Ant.ākī (d. 376/987) and Abū Nas.r al-Kalwadhānī. Abū ’l-Qāsim ‘Alī b.
Ah.mad al-Ant.ākī came from Antioch
and lived in Baghdad.
He wrote many books on arithmetic, among which are as follows: Kitāb
al-Takht al-Kabīr fī ’l-H.isāb al-Hindī
(The Book of Major Board on Indian Counting), Kitāb Tafsīr al-Arithmāt.iqī (The Book on the Explanation
of Arithmetic). He also wrote a commentary on Euclid entitled Kitāb Sharh. Iqlīds.[36]
Abū Nas.r b. Muh.ammad
b. ‘Abd Allāh al-Kalwadhānī wrote his book entitled Kitāb al-Takht al-Kabīr
fī’l-H.isāb al-Hindī (The Book of Major
Board on Indian Counting).[37]
2. Astronomy
& Astrology
‘Ilm
al-Falaq includes astronomy as well as astrology, because both deal with the
orbit (falak) of celestial bodies, i.e., stars and planets. Among
the famous astronomers & astrologers of ‘Ad.ud al-Dawlah
were: ‘Abd al-Rah.mān al-S.ūfī (d. 376/986, al-Sharīf b. al-A‘lam
and Abū ’l-Qāsim ‘Abd Allāh b. al-H.asan.
‘Abd al-Rah.mān b. ‘Umar
al-S.ūfī was a Persian from Fasā. He was
born in Rayy in 291/904. ‘Ad.ud al-Dawlah
was proud of him and said: “… my teacher in fixed stars, their places and
orbits is ‘the S.ūfī’ (al- S.ūfī.” Among his works are: Kitāb
al-Kawākib al-Thābitah,[38]Kitāb
al-Arjūzah fī al-Kawākit al-Thābitah (The Book of Verses on the Fixed
Stars), al-Tadhkirah (The Reminder),
and Mat.ārih. al-Shu‘ā‘āt (The Projection of Rays).[39]
Ibn al-A‘lām was well-known for his
astronomical tablets. These tablets were used for about 300 years. ‘Ad.ud al-Dawlah depended much on his
prediction for his (‘Ad.ud
al-Dawlah’s) plans and programs.[40]
He said: “…my teacher is solving astronomical almanac (fī h.all al-zīj) is al-Sharīf ibn
al-A‘lam…”
Abū
al-Qāsim ‘Abd Allāh b. al-H.asan was
known as ghulām zuh.al
(‘Saturn’s slave’). He was also a mathematician as well as astronomer and
astrologer.[41]
3.
Medical Science
Among
the physicians of ‘Ad.ud al-Dawlah
were: ‘Alī al-Majūsī, Jibrā’īl Bukhtīshū‘. Ibn Bakhsh, Naz.īf al-Rūmī, Abū al-Khayr, Ibn
Kashkarāyā and Ibn Mandawayh.
‘Alī
ibn ‘Abbās al-Majūsī (d. 384/994-5) was the court physician of ‘Ad.ud al-Dawlah in Shīrāz. But when the latter moved to Baghdad he did not follow
him. Therefore, his name was not on the list of the physicians who worked in ‘Ad.ud al-Dawlah’s Bīmāristān in Baghdad. However, he was
the greatest physician in ‘Ad.ud
al-Dawlah’s time. He was known in Europe in
the Middle Age as ‘Haly Abbas’. He compiled for ‘Ad.ud
al-Dawlah an encyclopedia of medicine entitled Kāmil al-S.inā‘ah al-T.ibbiyyah
(The Perfect Practitioner) or al-Kitāb al-Malikī (The Royal Book). It
was translated into Latin by Stephen of Antioch in 1127 entitled Liber
Regius, and was printed in Venice in 1492,
and later in Lyon in 1523. Much later, the Kitāb
al-Malikī was printed in Egypt
in 1294/1877.[42]
Al-Qift.ī gave us information about
al-Majūsī, translated by Browne as follows:
‘Alī
ibnu’l-‘Abbās al-Majūsī (The Magian or Zoroastrian), [was] an accomplished and
perfect physician of Persian origin, known as ‘the son of the Magian’. He
studied with a Persian professor (shaykh) known as Abū Māhir [Musā ibn
Sayyār], and lso studied and worked by himself, and acquainted himself with the
writings of the ancients. He composed for King ‘Ad.udu’d-Dawla
Fanākhusraw the Buwayhid his System of Medicine entitled al-Malikī (“the
Royal”), which is a splendid work and a noble thesaurus comprehending the
science and practice of Medicine, admirably arranged. It enjoyed great
popularity in its day and was diligently studied, until the appearance of
Avicenna’s Qānūn, which usurped its popularity and caused the Malikī to
be somewhat neglected. The latter excels on the ractical and the former on the
scientific side.[43]
Jibrā’īl ‘Ubayd Allāh Bukhtīshū‘ (d. 396/1006).[44]
He was famous when he treated and healed Khusru Shah, the king of Daylam, while
the latter’s twelve hysicians were unable to cure him. Jibrā’īl received two
monthly salaries: 300 dirhams as a courtier of ‘Ad.ud
al-Dawlah and another 300 for his service in the hospital.[45]
He was also famous for his treatise on medicine called al-Kāfī (“Sufficiency”)
in 5 parts. A copy of it was sent to Dār al-‘Ilm in Baghdad. He also wrote articles on medicine
and books on philosophy and religion. He wrote al-Mut.ābaqah
bayn Qawl al-Anbiyā’ wa al-Falāsifah (The Common Ground between the
Prophets and Philosophers).[46]
Abū al-H.asan
‘Alī b. Ibrāhīm b. Bakhsh (d. 393/1003) or 394/1004). He taught medicine and wrote
books on skin and eye diseases, on anatomy and antidotes. He became blind
towards the end of his life. In treating his patients he was assisted by his
student in describing their physical appearance and the colour of their urine.[47]
Naz.īf al-Nafs
al-Rūmī was well-versed in translation from Greek into Arabic. At the beginning
of his career he was not a successful physician. Al-Qift.ī
told us about him that ‘Ad.ud al-Dawlah
saw an evil omen on him. People were crazy about him. ‘Ad.ud
al-Dawlah sent him to treat an
unidentified sick general. The general worried that there might be something
wrong that ‘Ad.ud al-Dawlah
sent him such a physician. He sent his messenger to ‘Ad.ud
al-Dawlah’s chamberlain asking the king’s intention. The chamberlain asked what
had happened. The messenger said that Naz.īf al-Nafs
al-Rūmī came to the general, saying: “I am sent by our master the king to treat
you.”
When ‘Ad.ud al-Dawlah heard this story from his chamberlain he laughed and sent the general splendid robes of honour to assure him his good intention. Later on, Naz.īf al-Nafs al-Rūm was included among the physicians who worked in ‘Ad.ud al-Dawlah’s hospital.[48]
When ‘Ad.ud al-Dawlah heard this story from his chamberlain he laughed and sent the general splendid robes of honour to assure him his good intention. Later on, Naz.īf al-Nafs al-Rūm was included among the physicians who worked in ‘Ad.ud al-Dawlah’s hospital.[48]
Abū al-Khayr was a senior surgeon in ‘Ad.ud
al-Dawlah’s hospital. Elgood told us that Abū al-Khayr “invented two ointments
which continued to be incorporated in all Persian pharmacopoeias long after his
death, although one was ascribed (falsely, so the author of the Mat.rah-ul-Anz.ār
says) at the later date to Ibn ul-Tilmīz..”[49]
Abū al-H.usayn ‘Alī b.
Kashkarāyā (d. 369/980) was well-known in his profession as a physician. He was
the physician of the Prince Sayf al-Dawlah b. H.amdān. he was
one of the great students of Sinān b. Thābit b. Qurrah.[50]
He was summoned by ‘Ad.ud al-Dawlah
when the latter built his hospital in Baghdad
to work in that hospital. He was said to be talkative and was fond of
embarrassing his colleagues with his questioning and confutation. His famous
book was al-H.āwī (“The
Snake Charmer, the Magician”). He was nicknames “Master of Enemata (S.āh.ib al-H.uqnah)”, because he invented a
clyster for treating the troubles of the liver.[51]
Abū ‘Alī Ah.mad b. ‘Abd
al-Rah.mān b. Mandawayh was a poet as well as
a physician. He wrote many books on medicine, among which are: Kitāb al-Kāfī
fī al-T.ibb (The Book of “Sufficiency” in
Medicine), also called al-Qānūn al-S.aghīr (The
Lesser Canon), Kitāb al-Aghdhiyah (The Book of Nutrition), Kitāb
al-Jāmi‘ al-Kabīr (The Major Comprehensive Book), and Kitāb al-Madkhal
fī al-T.ibb (The Book of Introduction to
Medical Science).[52]
B.
ARABIC LANGUAGE
1.
Grammar
Among the leading grammarians
in ‘Ad.ud al-Dawlah’s time were: Abū ‘Alī
al-Fārisī, Abū Sa‘īd al-Sīrāfī, and Abū al-Fath. Ibn Jinnī.
Abū ‘Alī al-H.asan b. Ah.mad
al-Fārisī al-Fasawī (d. 377/987) was a Persian born at Fasā. He entered Baghdad in 307/920. Then
he moved to Aleppo
in 341/952-3 where he stayed with Sayf al-Dawlah. Then he moved to Fars where he was honoured by ‘Ad.ud
al-Dawlah, who said: “I am a child of Abū ‘Alī al-Fasawī in grammar. He wrote
for ‘Ad.ud al-Dawlah Kitāb al-H.ujjah fī al-Qirā’āt al-Sab‘ The
Argument for the Seven Readings of the Qur‘ān). He also wrote al-Īd.āh. (The Elucidation), a book on grammar.[53]
‘Ad.ud al-Dawlah liked al-Īd.āh. very much that he wanted to monopolize the
reading of it. When a man succeeded in making a copy of it ‘Ad.ud al-Dawlah ordered to cut his hand.
However, he forgave this man through intercession.[54]
Abū Sa‘īd al-H.asan
b. ‘Abd Allāh b. Al-Marzubānī al-Sīrāfī (d. 368/979) was a Persian born at Sīrāf.
He was well-versed in the Iraqian school of jurisprudence and succeeded the qād.ī Abū Muh.ammad
b. Ma‘rūf. The faqīh (juristconsult) al-Karkhī preferred him to
other jurisconsults and held a circle (h.alaqah)
for him where he (al-Sīrāfī) gave his fatāwā (formal legal opinions of a
canon lawyer). He was also a great grammarian. He wrote many books among which
were: Kitāb Akhbār al-Nah.wiyyīn al-Bas.riyyīn (Biographies of Basrian
Grammarians), Kitāb S.an‘at
al-Shi‘r wa al-Balāghah (The Art of Composing Poetry and Rhetoric), and Kitāb
Sharh. Sībawayh (The Commentary of Sībawayh’s
Book on Grammar).[55]
According to Abn Khallikān, al-Sīrāfī’s father was a Magian called Bahzad. When
he became Muslim his son al-Sīrāfī called him ‘Abd Allāh. Al-Sīrāfī was the
best grammarian of the Basrah school. He was competed by Abū al-Faraj
al-Isfahānī, the author of al-Agh ānī, in composing poetry.[56]
Abū al-Fath. ‘Uthmān b. Jinnī (d. 392/1002) was a famous
grammarian from Mosul.
He studied literature under Abū ‘Alī al-Fārisī. He was also a poet and a friend
of al-Mutanabbī. Among his books on grammar were: al-Talqīn fī ‘Ilm al-Nah.w (The Instruction on Grammar), al-Mudhakkar
wa al-Mu’annath (Masculine and Feminine Gender).[57]
2.
Prose
Abū Ish.āq Ibrāhīm b. Hilāl al-S.ābī
(d. 384/995) was the best prose writer in his time. He was a wazīr of the
Buwayhid dynasty of Rayy. After the death of his patron al-Muhallabī, he was
arrested and deposed by Mu‘izz al-Dawlah rom the position s.āh.ib dīwān
al-inshā’.[58] He was
released and reinstated by Bakhtiyār. He was offered the position of wazīr by Bakhtiyār if he converted to Islam, but he
remained a Sabian. However, he fasted in Ramad.ān and
memorized the Qur’ān.[59]
He was arrested by ‘Ad.ud al-Dawlah in 367/978 when
the latter came to Baghdad,
because the former had written a letter to the latter on Bakhtiyār’s behalf. ‘Ad.ud al-Dawlah promised to release al-S.ābī if he wrote the history of
Daylamites. He did and gave the title of his work Kitāb al-Tājī.[60]
He also set up the standard and the style of official correspsondence. His
letters were considered good literary works and were admired by Mezz.[61]
Abū Bakr Muh.ammad b. al-‘Abbās al-Khuwārizmī (d.
382-3/993) was another prose writer in ‘Ad.ud
al-Dawlah’s time. He was specialized in private letter writing. He was also a
poet.[62]
Abū’ Alī Ah.mad b. Muh.ammad
b. iskawayh (d. 421/1030) was one of the members of the staff personal
physicians attached to ‘Ad.ud al-Dawlah.
However, he was well-known as a historian. He was a Persian, but he wrote in
Arabic. His famous work, Tajārib al-Umam (The Book of the Experiences of
Natons), was one of the earliest historical writings. Elgood said about him as
follows: “He presents this work [i.e., Tajārib al-Umam] not as a
collection of facts, but with a central idea running through it so that the
whole forms an organic structure.”[63]
Margoliouth praised him and said that Miskawayh was
“far from any sort of fanaticism.”[64]
3.Poetry
Abī al-H.asan Muh.ammad b. ‘Abd Allāh al-Salamī (d.
394/1004) was regarded the best Iraqī poet in his time. His mother was a poet. He himself had started writing
poetry at the age of ten. ‘Ad.ud al-Dawlah
praised him and said that when he saw al-Salamī in his (‘Ad.ud al-Dawlah’s) assembly, it seemed to
him that the planet Mercury had come down to him (‘Ad.ud
al-Dawlah).[65]
Al-Salamī praised ‘Ad.ud al-Dawlah
very much. The following is Kabir’s translation of 3 couplets of al-Salamī
praising ‘Ad.ud al-Dawlah:
The Creater [sic]
has unfolded unto you the breadth of the vast world so that the utmost desire
of the riding beasts is the appearance of the Palace before them. So my
resolution, my sword and myself were in the darkness three phantoms gathered
together like the three stars in the Aquila. I gave to my desire the good
tidings of a king who is himself mankind, of a house which is the world, and of
a day which is Time.[66]
Abū al-T.īb al-Mutanabbī (d.
353-4/969) was not patronized by ‘Ad.ud al-Dawlah,
but he used to attend his court and
praised him with his poem for which he was rewarded. One of his famous couplet
in praising ‘Ad.ud al-Dawlah
is as follows:
وَ قَدْ رَأَيْتُ
اْلمُلُوْكَ قَاتِبَةً ... وَسِرْتُ حَتَّى رَأَيْتُ مَوْلاهَا
And verily I have seen
kings—all of them—andI travelled till
I saw their Lord [i.e., ‘Ad.ud al-Dawlah, the king of kings].[67]
The last name
necessary to mention in this paper is the great scholar ‘Ubayd Allāh Muh.ammad b. ‘Imrān b. Mūsā al-Marzubānī
(d. 378/988-9 or 384/994). He came from Khurasan and lived in Baghdad. ‘Ad.ud al-Dawlah
respected h im very much. He used to wait at al-Marzubān’s door until he came
out to him where he greeted and asked about al-Marzubān’s health. He lived
about 80 years where he dedicated his time in writing. He was a prolific writer
on different subjects: asceticism, supplication, the four seasons, grammar and
rhetoric, poets and poetry. There were more than forty books written by
al-Marzubānī, the biggest of which are Akhbār al-Shu‘arā’ (Reports on
Poets) which contained about ten thousand folios. His writings on the biography
of poets was printed and edited by ‘Abd al-Sattār Ah.mad
Farrāj entitled Mu‘jam al-Shu‘arā’ (Biographical Dictionary of Poets) in
1960. However, this book is only the second volume of the missing volume one.
The whole dictionary contained about five-thousand names of poets, while the
second volume which also missed some pages contains only about one thousand
names.[68]
CONCLUSION
We have seen in this paper that despite of ‘Ad.ud al-Dawlah’s ambition for power
which led him to fight his ruling relatives as well as neighboring rulers, he
showed us his concern with cultural development under his rule. He was a patron
of learning. He built many buildings and canals in Baghdad where engineers and mathematicians
were needed. Hospitals were built and qualified physicians were indispensable
as doctors and teachers of medical science. His relationship with his wazīrs
and foreign rulers necessitated competent correspondents. His love for
entertainment urged poets, singers and musicians to improve themselves in their
profession. Although he was a Shī‘ī he showed his tolerance towards other sects
and religions. We have also seen that scholars, officials and people who
attended his court belonged to different sects and religions.
There are many other scholars who had contribution to the cultural
development under ‘Ad.ud al-Dawlah
which we do not mention in this paper. Among them was al-qā d.ī
al-Bāqillānī (d. 403/1013), an Ash‘arī theologian and aShāfi‘ī jurist who wrote
his I‘jāz al-Qur’ān and al-Tamhīd’ he was an ambassador of ‘Ad.ud al-Dawlah to Constantinople
in 371/981-2. Otherwise, this paper would not be sufficient to mention them
all.
Endnotes
[1]Abū ‘Alī Ah.mad b. Muh.ammad Mikawayh, Tajārib al-Umam. 2
vols. (Baghdad: Muthanná Library, n.d.), vol. 2, p. 121.
[3]Abū ’l-Fidā, Ta’rīkh Abī ’l-Fidā (N.p., n.d.),
vol. 2, pp. 120-121. Rukn al-Dawlah saw his brother Mu‘zz al-Dawlah in his
dream saying to him: “Is this the way you safeguard my son?” Rukn al-Dawlah loved his brother very much,
because he had raised him like his own son. For further details, see ‘Izz
al-Dīn Abū’ l-H.asan Ibn
al-Athīr, al-Kāmil fī’l-Ta’rīkh, ed. Carolus J. Tornberg (Beirut: Dār S.ādir & Dār Bayrūt, 1386/1966),
vol. 8, pp. 651-654.
[4]Abū ’l-Fidā, Ta’rīkh, vol. 2, p. 125; G. Le
Strange, Baghdad during the Abbasid Caliphate (Oxford: Clarendon Press, 1900), p. 234.
[5]Mafizullah Kabir, The Buwayhid Dynasty of Baghdad
(334/946-477/1055). (Calcutta: Iran Society, 1964), p. 54.
[6]M. Seligsohn, “‘Ad.ud al-Dawla,” E.I.1, vol. 1, p. 143.
[7]Abū Shujā‘ al-Rūdhrāwarī,
Dhayl Tajārib al-Umam , ed. H.F. Amedroz (Baghdad: al-Muthannā Library, 1334/1916), vol. 3, p. 66.
[8]Abū ’l-Faraj ‘Abd
al-Rah.mān b. ‘Alī Ibn al-Jawzī, al-Muntaz.am, 1st ed.
(Hyderabad-Deccan: Dā’rat al-Ma‘ārif al-‘Uthmānīyah, 1358 A.H.), vol. 7, p. 87.
[9]A.S. al-Rudhrāwarī, Dhayl, vol. 3, p. 66.
[10]Miskawayh, Tajārib, vol. 2, p. 408; Ibn
al-Athīr, al-Kāmil, vol. 8, pp. 704-5.
[11] Ibn al-Jawzī, al-Muntaz.am, vol. 7, p. 115.
[12] A.S. al-Rudhrāwarī, Dhayl,
vol. 3, p. 66.
[13]M. Kabir, Buwayhid
Dynasty, p. 170, quoting , p. 170, quoting Yāqūt, Irshād al-Arīb,
ed. Margoliouth,
7 vols (London: n.p., 1907-1926), vol.
4, pp. 254-256, and 258-9.
[15]D.S. Margoliouth (ed.), The Eclipse of the ‘Abbasid
Caliphate (Oxford: Fox, Jones & Co., 1921), vol. 7, p. vii (preface).
[16]Cyril Elgood, A Medical History of Persia and the
Eastern Caliphate (Cambridge: The University Press, 1951), p. 159.
[17]G. Le Strange, Baghdad, pp. 234-5. for further
details on Ad.ud
al-Dawlah’s palace, see ibid., pp. 235-6. Ad.ud
al-Dawlah’s successors continued to live in this palace until the fall of the
Bawayhid dynasty with the entry of T.ugril Beg
into Baghdad in 447/1055. the “Hall of the Sixty” which had been used by Ad.ud al-Dawlah as the palace of assembly
was turned into stables by his grandson, Jalāl al-Dawlah, who reigned since
416/1025; see ibid., p. 238. According to al-Khat.īb
al-Baghdādī, Ad.ud al-Dawlah
built his palace and garden on the site of Dār al-Mamlakah which
belonged to Sabuktugīn, see Ta‘rīkh Baghdād, 1st ed. (Cairo:
Maktabat al-Khānjī, 1931), vol. 1, p. 105.
[18]Le Strange, Baghdad, p.
235.
[19]Ibid., p. 236. Al-Qād.ī Abū ’l-Qāsim ‘Alī b. Al-Muh.assin al-Tanūkhī reported that his father heard from ‘Ad.ud al-Dawlah’s servant that the cost
of making the garden of ‘Ad.ud al-Dawlah
and for providing water for it was about five million dirhams (about £ 200,000
according to Le Strange’s estimation). For further details, see Khat.īb,
Ta‘rīkh Baghdād, vol. 1, pp. 106-107, G. Le Strange, Baghdad,
pp. 237-238.
[20]There was a story that when ‘Ad.ud
al-Dawlah asked the advice of the
physician Abū Bakr al-Rāzī (d. 320/932 or 364/975) concerning the site of the
Bīmāristān, the latter asked some servants to hung a piece of meat at every
corner of Baghdad. Then he advised ‘Ad.ud al-Dawlah to build the hospital at the area where the meat did
not quickly change and become rotten. Among the 100 physicians who were called
by ‘Ad.ud al-Dawlah to serve his hospital he chose 50, including al-Rāzī
(Razes). Again, he chose 10 out of that 50, and al-Rāzī was still included.
Then he chose three out of ten, and yet al-Rāzī was still included. This story
was rejected by Ibn Abī Us.aybi‘ah,
because he believed that al-Rāzī died in 320/932 as reported by the qād.ī Sa‘īd, see ‘Uyūn al-Anbā’ fī T.abaqīt al-At.ibbā’,
ed. Imr’ al-Qays b. T.ah.h.ān, 1st
ed. (N.p.:
al-Mat.ba‘ah al-Wahbīyah, 1299/1882), vol. 1,
pp. 309-310; but if we consider the view of Ibn Shīrān that al-Rāzī died on
364/975, the year where ‘Ad.ud al-Dawlah
arrested Bakhriyār. The story might be true, too, see Jamāl al-Dīn al-Qiftt.i, Ta’rīkh al-H.ukamā’, ed. Prof. Dr. Julius
Lippert (Leipzig: Dietrich’sche Verlagsbuchhandlung, 1903), p. 373.
[21]C. Elgood, A Medical History, p. 70.
[22]Le Strange, Baghdad, p. 319.
[23]M. Kabir, Buwayhid Dynasty, p. 174, quoting Ibn
al-Balkhī, Fārsnāmah (London: N.p., 1912), p. 37.
[24]Ibn al-Jawzī, al-Muntaz.am, vol. 7, p. 32.
[26]Qiftt.i, Ta’rīkh al-H.ukamā’ , p. 150
[27] Le Strange, Baghdad, p. 104.
[28]Kabir, The Buwayhid Dynasty, p. 174, quoting
Ibn Jubayr, Travels (London: N.p., 1907), p. 225.
[29]Ibid., quoting
Ibn Bat.t.ūtah, Travels
in Asia and Africa,t rans. Gibb (London: N.p., 1929), p. 100.
[30]Miskawayh, Tajārib, vol. 2, p. 416; A.S.
al-Rudhrāwarī, Dhayl, vol. 3, p. 75; Elgood, Medical History, p.
154.
[31]M. Seligsohn, “‘Ad.ud al-Dawla,” p. 143; Le Strange, Baghdad, p.
322; Ibn al-Jawzī, al-Muntaz.am, vol.
7, p. 117.
[32]The translation is rendered by M.M. Pickthall, The
Meaning of the Glorious Koran (New York and Scarborough: George Allen and
unwin Ltd., n.d.); Abū ’l-Fidā, Ta’rīkh Abī ’l-Fidā, vol. 2, p. 129; Abū
Mans.ūr al-Tha‘ālibī, Yatīmat al-Dahr, ed. Muh.ammad Muh.yī ’l-Dīn ‘Abd al-H.amīd, 4 vols (Egypt : Mat.ba‘at al-Sa‘ādah, 1377 A.H.), vol. 2,
p. 218.
[33]Miskawayh, Tajārib, vol. 2, p. 408.
[34]Kabir, Buwayhid Dynasty, p. 171, quoting Yāqūt,
Irshād, vol. 5, p. 250.
[35]Tha‘ālibī, Yatīmat al-Dahr, vol. 5, p. 250; Ibn
al-Jawzī, al-Muntaz.am, vol.
8, p. 115.
[36]Qiftt.i, Ta’rīkh al-H.ukamā’, p. 234. Euclid was a
famous Greek mathematician. His famous work was Astroshia (The
Principles of Geometry), known by Muslim mathematicians as al-Us.ūl (the Principles).
[37]Ibn al-Nadīm, al-Fihrist
(Egypt: [Cairo]: al-Mat.ba‘ah al-Rah.mā,īyah, 1348 A.H.), p. 396; Qiftt.i, Ta’rīkh al-H.ukamā’ , p. 288.
[38] According to G. Sarton this book is one of the three
masterpieces of Muslim observational astronomy, see Kabir, Buwayhid Dynasti,
p. 172, quoting G. Sarton, Introduction to the History of Science (Baltimore:
n.p., 1927), vol. 1, p. 666.
[40] Kabir, Buwayhid Dynasty, p. 172.
[41] Ibn al-Nadīm, al-Fihrist,
p. 395.
[42] Edward G. Browne, Arabian Medicine (Cambridge:
The University Press, 1921), pp. 53-54; C. Elgood, Medical History,
pp. 156-157; Amin A. Khairallah, Outline of Arabic Contributions to Medicine
(Beirut: Amerian Press, 1946), pp. 111, 116.
[43] Browne, Arabian Medicine, pp. 53-54; al-Qift.ī, Ta’rīth al-H.ukamā’, p. 232. For further
details on al-Majūsī and his al-Kitāb al-Malikī, see Khayrallah, Arabic
Contributions, pp. 111-118.
[44] According to Browne the name Bukhtīshū‘ was derived
from Bukht-Yishū‘ which means
“Jesus hath delivered.” Jibra’īl was the sixth and the last generation of the
Bukhtīshū‘ family renown in medicine, see Browne, Arabian Medicine,pp.
337-338.
[45] A al-Qift.ī, Ta’rīth
al-H.ukamā’, p. 148; Ibn Abī Us.aybi‘ah, T.abaqāt
al-At.ibbā’, vol. 1, p. 145
[46] Al-Qift.ī, Ta’rīth
al-H.ukamā’, pp. 149-50; Ibn Abī Us.aybi‘ah, T.abaqāt
al-At.ibbā’, vol. 1, p. 146; Elgood, Medical
History, pp. 159-160. Among Bukhtīshū‘’s writings on medicine were: a
treatise on eye nerve, an article on the pain of brain accompanied with the
mouth of the stomach (fam al-mā’idah) and diaphragm, see Ibn Abī Us.aybi‘ah, T.abaqāt
al-At.ibbā’, vol. 1, pp. 149-150. Among
his writings in defending Christianity were: Jawāz al-Naskh min Aqwāl
al-Anbiyā’ (The Possibility of Abrogating the Sayings of the
Prophets), Shahādāt ‘alā S.ih.h.at Majī’ al-Masīh. (Testimonies on the Veracity on the Coming of
the Messiah),
S.ih.h.at al-Qurbān
bi al-Khubz wa al-Khamr (The Validity of Offering with Bread and Wine). For
further details, see Ibn Abī Us.aybi‘ah, T.abaqāt al-At.ibbā’,
vol. 1, pp. 144-148.
[47] Al-Qift.ī, Ta’rīkh
al-H.ukamā’, pp. 235-236; Elgood, Medical
History, pp. 161-162. Ibn Abī Us.aybi‘ah used
the name “Baks” instead of “Bakhsh”, see T.abaqāt al-At.ibbā’, vol. 1, p. 244, vol. 2, p.
310.
[48] Al-Qift.ī, Ta’rīkh
al-H.ukamā’, pp. 237-238.
[49] Elgood, Medical History, p. 162, quoting
Zeylessouf al-Douleh, Matruh-ul-Anzar (N.p.: n.d.), p. 115.
[50] Sinān b. Thābit (d. 331/943) served al-Muqtadir
bi-Allāh, al-Z.ahir and
al-Rād.ī bi-Allāh. For further details on
Sinān b. Thābit, see Ibn Abī Us.aybi‘ah, T.abaqāt al-At.ibbā’,
vol. 1, pp. 220-224.
[51] Ibid., p. 238; Elgood, Medical History, pp.
163.
[52] Al-Qift.ī, Ta’rīkh
al-H.ukamā’, p. 438; Ibn Abī Us.aybi‘ah, T.abaqāt
al-At.ibbā’, vol. 2, pp. 19-20. Among
other physicians engaged by Ad.ud al-Dawlah at his hospital were: Abū
Nas.r al-Duh.alī
the ophthalmologist, Abū al-H.asan b. Tafāh. (or Naqqāh.) the surgeon
and Abū al-S.alt the orthopaedic surgeon,
see Ibn Abī Us.aybi‘ah,
T.abaqāt al-At.ibbā’,
vol. 1, p. 310.
[53] Ibn Khallikān, Wafayāt
al-A‘yān, ed. Dr Ih.sān ‘Abbās (Beirut:
Dār al-Thaqāfah, n.d.), vol. 2, p. 80
[54] A.S. al-Rudhrāwarī, Dhayl,vol.
3, p. 68; for further details, see s.āh.ib dīwān al-nafaqah al-A‘yān, vol.
2, pp. 80-82.
[55] Ibn al-Nadīm, al-Fihrist,
p. 93; Sībawah was a great grammarian who died in 177/793-4; for further
details on him, see ibid., pp. 76-77.
[56] In his poem Abū al-Faraj said to al-Sīrāfī
underestimating him: “You are not a leader, you did not learn from a leader,
and your little knowledge does not give satisfaction. May God curse every
grammar, poetry and eloquence coming from Sīrāf.” See Ibn Khallikān, Wafayāt, vol. 2,
pp. 78-79.
[57] Ibid., vol. 3, p. 246.
[58] S.āh.ib dīwān ws a position which had
already existed during the ‘Abbāsī caliphate. It was like the position of the
Head of the Department or the Secretary to the wazīr. For example, s.āh.ib dīwān
al-nafaqah and s.āh.ib dīwān al-inshā’ dealt with
expense and letter writing respectively. For furher details, see Kabir, Buwayhid
Dynasty, p. 122.
[59] Ibn Khallikān, Wafayāt,
vol. 1, p. 52; al-Tha‘ālibī, Yatīmat al-Dahr, vol. 2, pp. 242-243.
[60] While al-S.ābī was
working on his al-Tājī an unidentified friend of his came and asked him:
“What are you doing?” he answered: “I am writing idle talks and inventing lies
(abāt.īl unammiquhā wa akādhīb ulaffiquhā).”
Ibn Khallikān, Wafayāt, vol. 1, p. 52.
[61] Mezz said: “Even today the letters of al-S.ābī can be read with relish and
admiration for the command of language which enlivens even purely business
correspondence with delightful diction, adorns it with pleasing rhymes and
embellishes it with wit and humour.” See Kabir, Buwayhid Dynasty, p.
175, quoting Mezz, Renaissance of Islam, trans. Khuda Baksh (London:
n.p., 1937), p. 243. for further details on al-S.ābī,
see al-Qift.ī, Ta’rīkh al-H.ukamā’, pp. 75-76; Ibn al-Nadī. Al-Fihrist,
pp. 193-4; Ibn Khallikān, Wafayāt, vol. 1, pp. 52-4; al-Tha‘ālibī, Yatīmat
al-Dahr, vol. 2, pp. 242-312.
[62] Al-Khuwārizmī had collections of his prose and
poetry. For some examples of his writings, see -Tha‘ālibī, Yatīmat al-Dahr,
vol. 4, pp. 194-241.
[63]Elgood, Medical History, pp. 157-158.
[64] D.S. Margoliouth & H.F. Amedroz (eds.) The
Eclipse of the ‘Abbasid Caliphate (Oxford: Fox, Jones & Co., 1921).
Vol. 7, p. v (preface).
[65] Al-Tha‘ālibī, Yatīmat
al-Dahr, vol. 2, pp. 396, 402.
[66] I bid., p. 402; Kabir, Buwayhid Dynasty,
p. 178.
[67] Kabir, Buwayhid Dynasty, p. 177; al-Tha‘ālibī,
Yatīmat al-Dahr, vol. 1, pp. 126-240.
[68] Al-Marzubānī was born in 296/909 or 297/910 and died
in 378/989 according to Ibn al-Nadīm or in 384/994 according to al-Khat.ib al-Baghdādī. For further details on
al-Marzubānī, see Ibn al-Nadīm, al-Fihrist, pp. 109-113; al-Marzubānī, Mu‘
jam al-Shu ‘arā’, ed. ‘Abd al-Sattār Ah.mad
Farrāj ([Cairo]: ‘Īsā al-Bābī al-H.alabī wa Shsurakāh, 1379/1960), pp. ا (alif) - و (wāw).
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APPENDIX A
BUWAYHIDS
I. OF FĀRS
A.H. A.D.
320 ‘Imād-al-Dawlah Abū-’l-H.asan ‘Alī
...................................... 932
338* ‘Ad.ud-al-Dawlah
Abū-Shujā‘ Khusrū …………………….. 949
372* Sharaf-al-Dawlah Abū’l-Fawāris Shīr Zayd ……………… 982
379 S.ams.ām-al-Dawlah
Abū-Kālinjār-Marzubān ……………… 989
388* Bahā’-al-Dawlah (of ‘Irāq)
………………………………… 998
403* Sult.ān-al-Dawlah
Abū-Sjujā‘ …………………………. 1012
415* ‘Imād-al-Dīn Abū-Kālinjār-Marzubān …………………. 1024
440* Abū-Nas.r Khusrū
Fīrūz-Rah.īm ……………………………… 1048
- 447 -1055
* Also ruling – ‘Irāq, etc., see next list.
II. OF ‘IRĀQ,
AHWĀZ. AND KIRMĀN
320 Mu
‘izz-al-Dawlah Abū-‘l-H.usayn Ah.mad ...................... 932
356 ‘Izz-al-Dawlah
Bakhtiyār ................................................. 967
367 ‘Ad.ud-al-Dawlah (of Fārs) …………………………………… 977
372 Sharaf-al-Dawlah (of Fārs)
………………………………….. 982
379 Bahā’-‘l-Dawlah Abū-Nas.r Fīrūz
……………………… 989
403 Sult.ān-al-Dawlah
(of Fārs) ……………………….. 1012
DIVIDED ROVINCES:
-‘IRĀQ
411 Musharrif-al-Dawlah ……………………………………. 1020
416 Jalāl-al-Dawlah ………………………………………… 1025
435 ‘Imād-al-Dīn (of Fārs) ………………………………… 1043
440 Abū-Nas.r Khusrū
Fīrūz (of Fārs) ………………………… 1048
- 447 -
1055
KIRMĀN
403 Qawām-al-Dawlah Abū-‘l-Fawāris ………………… 1012
419 ‘Imād-al-Dīn (of Fārs) ………………………………… 1028
440 Abū-Mans.ūr Fullād
Sattūn ……………………………. 1048
- 448 -
1056
PERSIA AND TRANSOXIANA
III.
III. OF –RAYY, HAMADHĀN, AND IS.PAHĀN
IV.
320 Rukn-al-Dawlah Abū-‘Alī H.asan ……………………….. 932
366 Mu’ayyid-al-Dawlah Abū-Mans.ūr (Is.fahān only) ……… 976
- 373 - 983
366 Fakh-al-Dawlah Abū-‘l-H.asan ‚Alī (adding
Is.fahān 373)... 976
387 Majd-al-Dawlah Abū T.ayyib Rustam (deposed
by Mah.mūd of
Ghaznah) ………………….. 997
- 420 -
1029
387 Shams-al-Dawlah Abū-T.āhir
(Hamadhaān only) ……… 997
e. 412 Shams-al-Dawlah
Abū-l-H.asan (deposed by Ibn Kākwayh) e.1021 -
414 -
1023
[Kākwayhids,
Ghaznawids; Seljūqs]
Adopted from:
Stanley Lane-Pool, The
Mohammadan Dynasties (Paris: Paul Geuthner, 1925), pp. 141-2.
[1]Abū ‘Alī Ah.mad b. Muh.ammad Mikawayh, Tajārib al-Umam. 2
vols. (Baghdad: Muthanná Library, n.d.), vol. 2, p. 121.
[1]Ibid., p.
192
[1]Abū ’l-Fidā, Ta’rīkh Abī ’l-Fidā (N.p., n.d.),
vol. 2, pp. 120-121. Rukn al-Dawlah saw his brother Mu‘zz al-Dawlah in his
dream saying to him: “Is this the way you safeguard my son?” Rukn al-Dawlah loved his brother very much,
because he had raised him like his own son. For further details, see ‘Izz
al-Dīn Abū’ l-H.asan Ibn
al-Athīr, al-Kāmil fī’l-Ta’rīkh, ed. Carolus J. Tornberg (Beirut: Dār S.ādir & Dār Bayrūt, 1386/1966),
vol. 8, pp. 651-654.
[1]Abū ’l-Fidā, Ta’rīkh, vol. 2, p. 125; G. Le
Strange, Baghdad during the Abbasid Caliphate (Oxford: Clarendon Press, 1900), p. 234.
[1]Mafizullah Kabir, The Buwayhid Dynasty of Baghdad
(334/946-477/1055). (Calcutta: Iran Society, 1964), p. 54.
[1]M. Seligsohn, “‘Ad.ud al-Dawla,” E.I.1, vol. 1, p. 143.
[1]Abū Shujā‘ al-Rūdhrāwarī,
Dhayl Tajārib al-Umam , ed. H.F. Amedroz (Baghdad: al-Muthannā Library, 1334/1916), vol. 3, p. 66.
[1]Abū ’l-Faraj ‘Abd
al-Rah.mān b. ‘Alī Ibn al-Jawzī, al-Muntaz.am, 1st ed.
(Hyderabad-Deccan: Dā’rat al-Ma‘ārif al-‘Uthmānīyah, 1358 A.H.), vol. 7, p. 87.
[1]A.S. al-Rudhrāwarī, Dhayl, vol. 3, p. 66.
[1]Miskawayh, Tajārib, vol. 2, p. 408; Ibn
al-Athīr, al-Kāmil, vol. 8, pp. 704-5.
[1] Ibn al-Jawzī, al-Muntaz.am, vol. 7, p. 115.
[1] A.S. al-Rudhrāwarī, Dhayl,
vol. 3, p. 66.
[1]M. Kabir, Buwayhid
Dynasty, p. 170, quoting , p. 170, quoting Yāqūt, Irshād al-Arīb,
ed. Margoliouth,
7 vols (London: n.p., 1907-1926), vol.
4, pp. 254-256, and 258-9.
[1] M. Seligsohn, “‘Ad.ud
al-Dawla,” p. 143.
[1]D.S. Margoliouth (ed.), The Eclipse of the ‘Abbasid
Caliphate (Oxford: Fox, Jones & Co., 1921), vol. 7, p. vii (preface).
[1]Cyril Elgood, A Medical History of Persia and the
Eastern Caliphate (Cambridge: The University Press, 1951), p. 159.
[1]G. Le Strange, Baghdad, pp. 234-5. for further
details on Ad.ud
al-Dawlah’s palace, see ibid., pp. 235-6. Ad.ud
al-Dawlah’s successors continued to live in this palace until the fall of the
Bawayhid dynasty with the entry of T.ugril Beg
into Baghdad in 447/1055. the “Hall of the Sixty” which had been used by Ad.ud al-Dawlah as the palace of assembly
was turned into stables by his grandson, Jalāl al-Dawlah, who reigned since
416/1025; see ibid., p. 238. According to al-Khat.īb
al-Baghdādī, Ad.ud al-Dawlah
built his palace and garden on the site of Dār al-Mamlakah which
belonged to Sabuktugīn, see Ta‘rīkh Baghdād, 1st ed. (Cairo:
Maktabat al-Khānjī, 1931), vol. 1, p. 105.
[1]Le Strange, Baghdad, p.
235.
[1]Ibid., p. 236. Al-Qād.ī Abū ’l-Qāsim ‘Alī b. Al-Muh.assin al-Tanūkhī reported that his father heard from ‘Ad.ud al-Dawlah’s servant that the cost
of making the garden of ‘Ad.ud al-Dawlah
and for providing water for it was about five million dirhams (about £ 200,000
according to Le Strange’s estimation). For further details, see Khat.īb,
Ta‘rīkh Baghdād, vol. 1, pp. 106-107, G. Le Strange, Baghdad,
pp. 237-238.
[1]There was a story that when ‘Ad.ud
al-Dawlah asked the advice of the
physician Abū Bakr al-Rāzī (d. 320/932 or 364/975) concerning the site of the
Bīmāristān, the latter asked some servants to hung a piece of meat at every
corner of Baghdad. Then he advised ‘Ad.ud al-Dawlah to build the hospital at the area where the meat did
not quickly change and become rotten. Among the 100 physicians who were called
by ‘Ad.ud al-Dawlah to serve his hospital he chose 50, including al-Rāzī
(Razes). Again, he chose 10 out of that 50, and al-Rāzī was still included.
Then he chose three out of ten, and yet al-Rāzī was still included. This story
was rejected by Ibn Abī Us.aybi‘ah,
because he believed that al-Rāzī died in 320/932 as reported by the qād.ī Sa‘īd, see ‘Uyūn al-Anbā’ fī T.abaqīt al-At.ibbā’,
ed. Imr’ al-Qays b. T.ah.h.ān, 1st
ed. (N.p.:
al-Mat.ba‘ah al-Wahbīyah, 1299/1882), vol. 1,
pp. 309-310; but if we consider the view of Ibn Shīrān that al-Rāzī died on
364/975, the year where ‘Ad.ud al-Dawlah
arrested Bakhriyār. The story might be true, too, see Jamāl al-Dīn al-Qiftt.i, Ta’rīkh al-H.ukamā’, ed. Prof. Dr. Julius
Lippert (Leipzig: Dietrich’sche Verlagsbuchhandlung, 1903), p. 373.
[1]C. Elgood, A Medical History, p. 70.
[1]Le Strange, Baghdad, p. 319.
[1]M. Kabir, Buwayhid Dynasty, p. 174, quoting Ibn
al-Balkhī, Fārsnāmah (London: N.p., 1912), p. 37.
[1]Ibn al-Jawzī, al-Muntaz.am, vol. 7, p. 32.
[1]Ibid., pp. 112, 114; A.S. Rudhrāwarā, Dhayl,vol.
3, p. 69.
[1]Qiftt.i, Ta’rīkh al-H.ukamā’ , p. 150
[1] Le Strange, Baghdad, p. 104.
[1]Kabir, The Buwayhid Dynasty, p. 174, quoting
Ibn Jubayr, Travels (London: N.p., 1907), p. 225.
[1]Ibid., quoting
Ibn Bat.t.ūtah, Travels
in Asia and Africa,t rans. Gibb (London: N.p., 1929), p. 100.
[1]Miskawayh, Tajārib, vol. 2, p. 416; A.S.
al-Rudhrāwarī, Dhayl, vol. 3, p. 75; Elgood, Medical History, p.
154.
[1]M. Seligsohn, “‘Ad.ud al-Dawla,” p. 143; Le Strange, Baghdad, p.
322; Ibn al-Jawzī, al-Muntaz.am, vol.
7, p. 117.
[1]The translation is rendered by M.M. Pickthall, The
Meaning of the Glorious Koran (New York and Scarborough: George Allen and
unwin Ltd., n.d.); Abū ’l-Fidā, Ta’rīkh Abī ’l-Fidā, vol. 2, p. 129; Abū
Mans.ūr al-Tha‘ālibī, Yatīmat al-Dahr, ed. Muh.ammad Muh.yī ’l-Dīn ‘Abd al-H.amīd, 4 vols (Egypt : Mat.ba‘at al-Sa‘ādah, 1377 A.H.), vol. 2,
p. 218.
[1]Miskawayh, Tajārib, vol. 2, p. 408.
[1]Kabir, Buwayhid Dynasty, p. 171, quoting Yāqūt,
Irshād, vol. 5, p. 250.
[1]Tha‘ālibī, Yatīmat al-Dahr, vol. 5, p. 250; Ibn
al-Jawzī, al-Muntaz.am, vol.
8, p. 115.
[1]Qiftt.i, Ta’rīkh al-H.ukamā’, p. 234. Euclid was a
famous Greek mathematician. His famous work was Astroshia (The
Principles of Geometry), known by Muslim mathematicians as al-Us.ūl (the Principles).
[1]Ibn al-Nadīm, al-Fihrist
(Egypt: [Cairo]: al-Mat.ba‘ah al-Rah.mā,īyah, 1348 A.H.), p. 396; Qiftt.i, Ta’rīkh al-H.ukamā’ , p. 288.
[1] According to G. Sarton this book is one of the three
masterpieces of Muslim observational astronomy, see Kabir, Buwayhid Dynasti,
p. 172, quoting G. Sarton, Introduction to the History of Science (Baltimore:
n.p., 1927), vol. 1, p. 666.
[1] Al-Qift.ī, Ta’rīkh
al-H.ukamā’, pp. 226-227. Ibn al-Nadīm, al-Fihrist,
p. 395.
[1] Kabir, Buwayhid Dynasty, p. 172.
[1] Ibn al-Nadīm, al-Fihrist,
p. 395.
[1] Edward G. Browne, Arabian Medicine (Cambridge:
The University Press, 1921), pp. 53-54; C. Elgood, Medical History,
pp. 156-157; Amin A. Khairallah, Outline of Arabic Contributions to Medicine
(Beirut: Amerian Press, 1946), pp. 111, 116.
[1] Browne, Arabian Medicine, pp. 53-54; al-Qift.ī, Ta’rīth al-H.ukamā’, p. 232. For further
details on al-Majūsī and his al-Kitāb al-Malikī, see Khayrallah, Arabic
Contributions, pp. 111-118.
[1] According to Browne the name Bukhtīshū‘ was derived
from Bukht-Yishū‘ which means
“Jesus hath delivered.” Jibra’īl was the sixth and the last generation of the
Bukhtīshū‘ family renown in medicine, see Browne, Arabian Medicine,pp.
337-338.
[1] A al-Qift.ī, Ta’rīth
al-H.ukamā’, p. 148; Ibn Abī Us.aybi‘ah, T.abaqāt
al-At.ibbā’, vol. 1, p. 145
[1] Al-Qift.ī, Ta’rīth
al-H.ukamā’, pp. 149-50; Ibn Abī Us.aybi‘ah, T.abaqāt
al-At.ibbā’, vol. 1, p. 146; Elgood, Medical
History, pp. 159-160. Among Bukhtīshū‘’s writings on medicine were: a
treatise on eye nerve, an article on the pain of brain accompanied with the
mouth of the stomach (fam al-mā’idah) and diaphragm, see Ibn Abī Us.aybi‘ah, T.abaqāt
al-At.ibbā’, vol. 1, pp. 149-150. Among
his writings in defending Christianity were: Jawāz al-Naskh min Aqwāl
al-Anbiyā’ (The Possibility of Abrogating the Sayings of the
Prophets), Shahādāt ‘alā S.ih.h.at Majī’ al-Masīh. (Testimonies on the Veracity on the Coming of
the Messiah),
S.ih.h.at al-Qurbān
bi al-Khubz wa al-Khamr (The Validity of Offering with Bread and Wine). For
further details, see Ibn Abī Us.aybi‘ah, T.abaqāt al-At.ibbā’,
vol. 1, pp. 144-148.
[1] Al-Qift.ī, Ta’rīkh
al-H.ukamā’, pp. 235-236; Elgood, Medical
History, pp. 161-162. Ibn Abī Us.aybi‘ah used
the name “Baks” instead of “Bakhsh”, see T.abaqāt al-At.ibbā’, vol. 1, p. 244, vol. 2, p.
310.
[1] Al-Qift.ī, Ta’rīkh
al-H.ukamā’, pp. 237-238.
[1] Elgood, Medical History, p. 162, quoting
Zeylessouf al-Douleh, Matruh-ul-Anzar (N.p.: n.d.), p. 115.
[1] Sinān b. Thābit (d. 331/943) served al-Muqtadir
bi-Allāh, al-Z.ahir and
al-Rād.ī bi-Allāh. For further details on
Sinān b. Thābit, see Ibn Abī Us.aybi‘ah, T.abaqāt al-At.ibbā’,
vol. 1, pp. 220-224.
[1] Ibid., p. 238; Elgood, Medical History, pp.
163.
[1] Al-Qift.ī, Ta’rīkh
al-H.ukamā’, p. 438; Ibn Abī Us.aybi‘ah, T.abaqāt
al-At.ibbā’, vol. 2, pp. 19-20. Among
other physicians engaged by Ad.ud al-Dawlah at his hospital were: Abū
Nas.r al-Duh.alī
the ophthalmologist, Abū al-H.asan b. Tafāh. (or Naqqāh.) the surgeon
and Abū al-S.alt the orthopaedic surgeon,
see Ibn Abī Us.aybi‘ah,
T.abaqāt al-At.ibbā’,
vol. 1, p. 310.
[1] Ibn Khallikān, Wafayāt
al-A‘yān, ed. Dr Ih.sān ‘Abbās (Beirut:
Dār al-Thaqāfah, n.d.), vol. 2, p. 80
[1] A.S. al-Rudhrāwarī, Dhayl,vol.
3, p. 68; for further details, see s.āh.ib dīwān al-nafaqah al-A‘yān, vol.
2, pp. 80-82.
[1] Ibn al-Nadīm, al-Fihrist,
p. 93; Sībawah was a great grammarian who died in 177/793-4; for further
details on him, see ibid., pp. 76-77.
[1] In his poem Abū al-Faraj said to al-Sīrāfī
underestimating him: “You are not a leader, you did not learn from a leader,
and your little knowledge does not give satisfaction. May God curse every
grammar, poetry and eloquence coming from Sīrāf.” See Ibn Khallikān, Wafayāt, vol. 2,
pp. 78-79.
[1] Ibid., vol. 3, p. 246.
[1] S.āh.ib dīwān ws a position which had
already existed during the ‘Abbāsī caliphate. It was like the position of the
Head of the Department or the Secretary to the wazīr. For example, s.āh.ib dīwān
al-nafaqah and s.āh.ib dīwān al-inshā’ dealt with
expense and letter writing respectively. For furher details, see Kabir, Buwayhid
Dynasty, p. 122.
[1] Ibn Khallikān, Wafayāt,
vol. 1, p. 52; al-Tha‘ālibī, Yatīmat al-Dahr, vol. 2, pp. 242-243.
[1] While al-S.ābī was
working on his al-Tājī an unidentified friend of his came and asked him:
“What are you doing?” he answered: “I am writing idle talks and inventing lies
(abāt.īl unammiquhā wa akādhīb ulaffiquhā).”
Ibn Khallikān, Wafayāt, vol. 1, p. 52.
[1] Mezz said: “Even today the letters of al-S.ābī can be read with relish and
admiration for the command of language which enlivens even purely business
correspondence with delightful diction, adorns it with pleasing rhymes and
embellishes it with wit and humour.” See Kabir, Buwayhid Dynasty, p.
175, quoting Mezz, Renaissance of Islam, trans. Khuda Baksh (London:
n.p., 1937), p. 243. for further details on al-S.ābī,
see al-Qift.ī, Ta’rīkh al-H.ukamā’, pp. 75-76; Ibn al-Nadī. Al-Fihrist,
pp. 193-4; Ibn Khallikān, Wafayāt, vol. 1, pp. 52-4; al-Tha‘ālibī, Yatīmat
al-Dahr, vol. 2, pp. 242-312.
[1] Al-Khuwārizmī had collections of his prose and
poetry. For some examples of his writings, see -Tha‘ālibī, Yatīmat al-Dahr,
vol. 4, pp. 194-241.
[1]Elgood, Medical History, pp. 157-158.
[1] D.S. Margoliouth & H.F. Amedroz (eds.) The
Eclipse of the ‘Abbasid Caliphate (Oxford: Fox, Jones & Co., 1921).
Vol. 7, p. v (preface).
[1] Al-Tha‘ālibī, Yatīmat
al-Dahr, vol. 2, pp. 396, 402.
[1] I bid., p. 402; Kabir, Buwayhid Dynasty,
p. 178.
[1] Kabir, Buwayhid Dynasty, p. 177; al-Tha‘ālibī,
Yatīmat al-Dahr, vol. 1, pp. 126-240.
[1] Al-Marzubānī was born in 296/909 or 297/910 and died
in 378/989 according to Ibn al-Nadīm or in 384/994 according to al-Khat.ib al-Baghdādī. For further details on
al-Marzubānī, see Ibn al-Nadīm, al-Fihrist, pp. 109-113; al-Marzubānī, Mu‘
jam al-Shu ‘arā’, ed. ‘Abd al-Sattār Ah.mad
Farrāj ([Cairo]: ‘Īsā al-Bābī al-H.alabī wa Shsurakāh, 1379/1960), pp. ا (alif)
- و (wāw).
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Medicine. Cambridge
University Press, 1921.
Elgood, Cyril. A Medical History of Persia
and the Eastern Caliphate. Cambridge:
The University Press, 1951.
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al-Anbā’ fī T.abaqāt al-At.ibbā’. Edited by Umru’ al-Qays b.
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Bayrūt, 1386/1966, vol. 8
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Dā’irat al-Ma‘ārif al-‘Uthmāniyyah, 1358 A.H.
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al-Mat.ba‘ah al-Rah.māniyyah,
1348 A.H.
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(334/946-447/1055. Calcutta: Iran Society,
1964.
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to Medicine. Beirut:
American Press, 1946.
Khat.īb
al-Baghdādī. Abū Ah.mad b. ‘Alī al-. Ta’rīkh
Baghdād. First Edition. Cairo: Maktabat al-Khānjī, 1931, vol. 1.
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1925.
Le Strange, G. Baghdad during the Abbasid
Caliphate. Oxford:
Clarendon Press, 1900.
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Eclipse of the ‘Abbasid Caliphate. Oxford:
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b. ‘Imrān al-. Mu‘jam al-Shu‘arā’. Edited by ‚Abd al-Sattār Ah.mad
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1379/1960.
Miskawayh, Abū ‘Alī Ah.mad b. Muh.ammad. Tajārib al-Umam. Baghdad: Muthannā Library,
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al-Sa‘ādah, 1377 A.H.
APPENDIX A
BUWAYHIDS
I. OF FĀRS
A.H. A.D.
320 ‘Imād-al-Dawlah Abū-’l-H.asan ‘Alī
...................................... 932
338* ‘Ad.ud-al-Dawlah
Abū-Shujā‘ Khusrū …………………….. 949
372* Sharaf-al-Dawlah Abū’l-Fawāris Shīr Zayd ……………… 982
379 S.ams.ām-al-Dawlah
Abū-Kālinjār-Marzubān ……………… 989
388* Bahā’-al-Dawlah (of ‘Irāq)
………………………………… 998
403* Sult.ān-al-Dawlah
Abū-Sjujā‘ …………………………. 1012
415* ‘Imād-al-Dīn Abū-Kālinjār-Marzubān …………………. 1024
440* Abū-Nas.r Khusrū
Fīrūz-Rah.īm ……………………………… 1048
- 447 -1055
* Also ruling – ‘Irāq, etc., see next list.
II. OF ‘IRĀQ,
AHWĀZ. AND KIRMĀN
320 Mu
‘izz-al-Dawlah Abū-‘l-H.usayn Ah.mad ...................... 932
356 ‘Izz-al-Dawlah
Bakhtiyār ................................................. 967
367 ‘Ad.ud-al-Dawlah (of Fārs) …………………………………… 977
372 Sharaf-al-Dawlah (of Fārs)
………………………………….. 982
379 Bahā’-‘l-Dawlah Abū-Nas.r Fīrūz
……………………… 989
403 Sult.ān-al-Dawlah
(of Fārs) ……………………….. 1012
DIVIDED ROVINCES:
-‘IRĀQ
411 Musharrif-al-Dawlah ……………………………………. 1020
416 Jalāl-al-Dawlah ………………………………………… 1025
435 ‘Imād-al-Dīn (of Fārs) ………………………………… 1043
440 Abū-Nas.r Khusrū
Fīrūz (of Fārs) ………………………… 1048
- 447 -
1055
KIRMĀN
403 Qawām-al-Dawlah Abū-‘l-Fawāris ………………… 1012
419 ‘Imād-al-Dīn (of Fārs) ………………………………… 1028
440 Abū-Mans.ūr Fullād
Sattūn ……………………………. 1048
- 448 -
1056
PERSIA AND TRANSOXIANA
III.
III. OF –RAYY, HAMADHĀN, AND IS.PAHĀN
IV.
320 Rukn-al-Dawlah Abū-‘Alī H.asan ……………………….. 932
366 Mu’ayyid-al-Dawlah Abū-Mans.ūr (Is.fahān only) ……… 976
- 373 - 983
366 Fakh-al-Dawlah Abū-‘l-H.asan ‚Alī (adding
Is.fahān 373)... 976
387 Majd-al-Dawlah Abū T.ayyib Rustam (deposed
by Mah.mūd of
Ghaznah) ………………….. 997
- 420 -
1029
387 Shams-al-Dawlah Abū-T.āhir
(Hamadhaān only) ……… 997
e. 412 Shams-al-Dawlah
Abū-l-H.asan (deposed by Ibn Kākwayh) e.1021 -
414 -
1023
[Kākwayhids,
Ghaznawids; Seljūqs]
Adopted from:
Stanley Lane-Pool, The
Mohammadan Dynasties (Paris: Paul Geuthner, 1925), pp. 141-2.
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