Cultural development under ‘ad ud al dawlah by Muhammad Amin Samad

CULTURAL DEVELOPMENT UNDER 窶連D.UD AL-DAWLAH OF BAGHDAD

(367-373/978-983

Muhammad Amin Abdul Samad *

Dr. R.N. Verdery May 1st, 1979

Medieval Islamic History (397-611D)

* *

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.

‘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 alDawlah imprisoned his cousin Bakhtiyār ‘Izz al-Dawlah who governed Baghdad from 356/967 till 367/978 succeeding his father Mu‘izz alDawlah. 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 alDawlah. 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 alDawlah 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 financeministers 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 wellorganized, 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 respectively.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: )٨٢-٨٢ : ‫ك َعنِّي ُس ْلطَانِيَ ْه (الحاقة‬ َ َ‫ َهل‬.‫“ َما أَ ْغنَى َعنِّي َمالِيَ ْه‬My 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 ’lQāsim al-Ant.ākī (d. 376/987) and Abū Nas.r al-Kalwadhānī. Abū ’lQāsim ‘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 alKabīr 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’ (alS.ūfī.” Among his works are: Kitāb al-Kawākib al-Thābitah,38Kitāb alArjūzah 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 alMajūsī, 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 alMut.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 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 alAghdhiyah (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 alFārisī. 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 alinshā’.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 alDawlah’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 alDawlah 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: ‫الها‬ ُ ‫ َو ِس ْر‬... ‫لملُ ْو َك قَاتِبَة‬ ُ ْ‫ت َحتى َرأَي‬ ُ ْ‫َو قَ ْد َرأَي‬ َ ‫ت َم ْو‬ ُ ْ‫ت ا‬ 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 alDawlah 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 alSattār 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 alTamhīd’ 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. 2 Ibid., p. 192 3 Abū ’l-Fidā, Ta’rīkh Abī ’l-Fidā (N.p., n.d.), vol. 2, pp. 120-121. Rukn alDawlah 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. 14 M. Seligsohn, “‘Ad.ud al-Dawla,” p. 143. 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 alDawlah as the palace of assembly was turned into stables by his grandson, Jalāl alDawlah, who reigned since 416/1025; see ibid., p. 238. According to al-Khat.īb alBaghdādī, Ad.ud al-Dawlah built his palace and garden on the site of Dār alMamlakah 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.

14 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. 237238. 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. 25 Ibid., pp. 112, 114; A.S. Rudhrāwarā, Dhayl,vol. 3, p. 69. 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 ’lFidā, 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. 39 Al-Qift.ī, Ta’rīkh al-H.ukamā’, pp. 226-227. Ibn al-Nadīm, al-Fihrist, p. 395. 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. 337338. 45 A al-Qift.ī, Ta’rīth al-H.ukamā’, p. 148; Ibn Abī Us.aybi‘ah, T.abaqāt alAt.ibbā’, vol. 1, p. 145 46

Al-Qift.ī, Ta’rīth al-H.ukamā’, pp. 149-50; Ibn Abī Us.aybi‘ah, T.abaqāt alAt.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 alKhubz 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.

16 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-ulAnzar (N.p.: n.d.), p. 115. 50

Sinān b. Thābit (d. 331/943) served al-Muqtadir bi-Allāh, al-Z.ahir and alRād.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 alAt.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 alThaqāfah, 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 ulffiquhā).” 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; alMarzubānī, Mu‘ jam al-Shu ‘arā’, ed. ‘Abd al-Sattār Ah.mad Farrāj ([Cairo]: ‘Īsā alBābī al-H.alabī wa Shsurakāh, 1379/1960), pp. ‫( ا‬alif) - ‫( و‬wāw).

BIBLIOGRAPHY Abū al-Fidā, Ta’rīkh Abī al-Fidā. N.p., n.d., vol. 2 Bown, H. “’Ad.ud al-Dawla.” E..I. 2 Browne, Edward G. Arabian Medicine. Cambridge University Press, 1921. Elgood, Cyril. A Medical History of Persia and the Eastern Caliphate. Cambridge: The University Press, 1951. Ibn Abī Us.aaybi‘ah. ‘Uyūn al-Anbā’ fī T.abaqāt al-At.ibbā’. Edited by Umru’ al-Qays b. al-T.ah.h.ān. 1st edotopm/ N.p.” al-Mat.ba‘ah alWahbiyyah, 1299/1882. Ibn al-Athīr. ‘Izz al-Dīn Abū al-H.asan. Al-Kāmil fī al-Ta’rīkh. Edited by Carolus J. Tornberg. Beirut: Dār S.ādir Dār Bayrūt, 1386/1966, vol. 8 Ibn al-Jawzī, Abū al-Faraj ‘Abd al-Rah.mān b. ‘Alī. Al-Muntaz.am. First edition. Hyderabad-Daccan: Dā’irat al-Ma‘ārif al-‘Uthmāniyyah, 1358 A.H. Ibn Khallikān. Wafayāt al-A‘yān. Edited by Dr. Ih.sān ‘Abbās. Beirut: Dār al-Thaqāfah, n.d. Ibn al-Nadīm. Al-Fihrist (The Text). Egypt [Cairo]: al-Mat.ba‘ah alRah.māniyyah, 1348 A.H. Kabir, Mafizullah. The Buwayhid Dynasty of Baghdad (334/946-447/1055. Calcutta: Iran Society, 1964. Khairallah, Amin A. Outline of Arabic contributions 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. Lane-Pool, Stanley. The Mohammadan Dynasties. Paris: Paul Geutner, 1925.

Le Strange, G. Baghdad during the Abbasid Caliphate. Oxford: Clarendon Press, 1900. Margoliouth, D.S. and Amelroz, H.F. (eds.). The Eclipse of the ‘Abbasid Caliphate. Oxford: Fox, Jones & Co., 1921. Marzubānī, Abū ‘Ubayd Allāh Muh.ammad b. ‘Imrān al-. Mu‘jam alShu‘arā’. Edited by ‚Abd al-Sattār Ah.mad Faraj. [Cairo]: ‚Īsā alBābī al-H.alabī & Co. 1379/1960. Miskawayh, Abū ‘Alī Ah.mad b. Muh.ammad. Tajārib al-Umam. Baghdad: Muthannā Library, n.d., vol. 2. Pickthall, M.M. The Meaning of theGlorious Koran. New York and Scarborough: George Allen and Unwin Ltd., n.d. Qift.ī, Jamāl al-Dīn al-. Ta’rīkh al-H.ukamā’. Edited by Prof. Dr. Julius Lippert. Leipzig: Dietrich’sche Verlagsbuchhandlung, 1903. Radhrāwarī. Abū Shujā‘ al-. Dhayl Tajārib al-Umam. Edited by H.F. Amedroz. Bghdad: al-Muthannā Library, 1334/1916, vol. 3 & 4. Seligsohn, M. “Ad.ud al-Dawla.” E.I. 1 Tha‘ālilbī, Abū Mans.ūr al-. Yatīmat al-Dahr. Edited by Muh.ammad Muh.yī al-Dīn ‘Abd al-H.amīd. 4 vols. Egypt: Egypt: Mat.ba‘at alSa‘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 320 356 367 372 379 403

411 416 435 440 - 447

Mu ‘izz-al-Dawlah Abū-‘l-H.usayn Ah.mad ...................... ‘Izz-al-Dawlah Bakhtiyār ................................................. ‘Ad.ud-al-Dawlah (of Fārs) …………………………………… Sharaf-al-Dawlah (of Fārs) ………………………………….. Bahā’-‘l-Dawlah Abū-Nas.r Fīrūz ……………………… Sult.ān-al-Dawlah (of Fārs) ……………………….. DIVIDED ROVINCES: -‘IRĀQ Musharrif-al-Dawlah ……………………………………. Jalāl-al-Dawlah ………………………………………… ‘Imād-al-Dīn (of Fārs) ………………………………… Abū-Nas.r Khusrū Fīrūz (of Fārs) …………………………

932 967 977 982 989 1012

1020 1025 1043 1048 - 1055

KIRMĀN 403 Qawām-al-Dawlah Abū-‘l-Fawāris ………………… 419 ‘Imād-al-Dīn (of Fārs) ………………………………… 440 Abū-Mans.ūr Fullād Sattūn ……………………………. - 448

1012 1028 1048 - 1056

PERSIA AND TRANSOXIANA III. IV.

III. OF –RAYY, HAMADHĀN, AND IS.PAHĀN 320 Rukn-al-Dawlah Abū-‘Alī H.asan ……………………….. 366 Mu’ayyid-al-Dawlah Abū-Mans.ūr (Is.fahān only) ……… - 373 366 Fakh-al-Dawlah Abū-‘l-H.asan ‚Alī (adding Is.fahān 373)... 387 Majd-al-Dawlah Abū T.ayyib Rustam (deposed by Mah.mūd of Ghaznah) ………………….. - 420

932 976 - 983 976

387 Shams-al-Dawlah Abū-T.āhir (Hamadhaān only) ………

997

997 - 1029

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.