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https://en.wikipedia.org/wiki/Islamization_of_Iran
Islamization of Iran
The Islamization of Iran occurred as a result of the Muslim conquest of Persia. It was a long process by which Islam, though long rejected, was gradually accepted by the majority of the population. On the other hand, Iranians have maintained certain pre-Islamic traditions, including their language and culture, and adapted them with Islamic codes. Finally, these two customs and traditions merged as the "Iranian Islamic" identity.[1]
https://en.wikipedia.org/wiki/Islamization_of_Iran
Islamization of Iran
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The Islamization of Iran occurred as a result of the Muslim conquest of Persia. It was a long process by which Islam, though long rejected, was gradually accepted by the majority of the population. On the other hand, Iranians have maintained certain pre-Islamic traditions, including their language and culture, and adapted them with Islamic codes. Finally, these two customs and traditions merged as the "Iranian Islamic" identity.[1]
The Islamization of Iran was to yield deep transformations within the cultural, scientific, and political structure of Iran's society: The blossoming of Persian literature, philosophy, medicine and art became major elements of the newly forming Muslim civilization. Integrating a heritage of thousands of years of civilization, and being at the "crossroads of the major cultural highways",[2] contributed to Persia emerging at the forefront of what culminated as the "Islamic Golden Age".
Contents
Contents
- 1Iranian culture after Islam
- 2Iranian influence on Islamic culture and civilization
- 3Social relations
- 4See also
- 5References
- 6Further reading
1 Iranian culture after Islam
1.1 Persian policies after the Islamic conquest
After the Islamic conquest of the Sassanid Empire, during the 90-year long reign of the Ummayad dynasty, the Arab conquerors tried to impose Arabic as the primary language of the subject peoples throughout their empire. Hajjāj ibn Yusuf was not happy with the prevalence of the Persian language in the divan and ordered that the official languages of the conquered lands be replaced by Arabic, sometimes by force.[3]
Accounts of violent suppression of Persian culture under the Ummayads emerge two or three centuries after their fall, in the writings of Abu al-Faraj al-Isfahani[4] and Abū Rayḥān al-Bīrūnī.[5]
However, after the reign of the Umayyads, Iran and its society in particular experienced reigning dynasties who legitimized Persian languages and customs, while still encouraging Islam. Moreover, there was close interaction between Persian and Arab leaders, particularly during the wake of the Samanids who promoted revived Persian more than the Buyids and the Saffarids, while continuing to patronize Arabic to a significant degree.[6]
There are a number of historians who see the rule of the Umayyads as setting up the "dhimmah" to increase taxes from the dhimmis to benefit the Arab Muslim community financially and by discouraging conversion.[7] Islam, during the Umayyad Caliphate, was initially associated with the ethnic identity of the Arab and required formal association with an Arab tribe and the adoption of the client status of mawali.[7] Governors lodged complaints with the caliph when he enacted laws that made conversion easier, depriving the provinces of revenues. Notable Zoroastrian converts to Islam included Abd-Allāh Ibn al-Muqaffaʿ, Fadl ibn Sahl and Naubakht Ahvazi.
1.2 Islamization policies
During the following Abbassid period an enfranchisement was experienced by the mawali and a shift was made in political conception from that of a primarily Arab empire to one of a Muslim empire[8] and c. 930 a requirement was enacted that required all bureaucrats of the empire be Muslim.[7] Both periods were also marked by significant migrations of Arab tribes outwards from the Arabian Peninsula into the new territories.[8]
After Persia was conquered, the Muslims offered relative religious tolerance and fair treatment to populations that accepted Islamic rule without resistance.[citation needed] It was not until around 650, however, that resistance in Iran was quelled.[citation needed] Conversion to Islam, which offered certain advantages,[example needed] was fairly rapid among the urban population but slower among the peasantry and the dihqans (landed gentry). The majority of Iranians did not become Muslim until the ninth century. Landowners who peacefully submitted to Islam were granted more land.[9] Having effectively been recognized as dhimmis under the Rashidun Caliphs, on the terms of annual payment of the Jizya, Zoroastrians were sometimes left largely to themselves, but this practice varied from area to area.
Before the conquest, the Persians had been mainly Zoroastrian. The historian Al-Masudi, a Baghdad-born Arab, who wrote a comprehensive treatise on history and geography in about 956, records that after the conquest:
This general statement of al Masudi is fully supported by the medieval geographers who make mention of fire temples in most of the Iranian towns.[10]
Also, Islam was readily accepted by Zoroastrians who were employed in industrial and artisan positions because, according to Zoroastrian dogma, such occupations that involved defiling fire made them impure.[11] Moreover, Muslim missionaries did not encounter difficulty in explaining Islamic tenets to Zoroastrian, as there were many similarities between the faiths. According to Thomas Walker Arnold, for the Persian, he would meet Ahura Mazda and Ahriman under the names of Allah and Iblis.[11] At times, Muslim leaders in their effort to win converts encouraged attendance at Muslim prayer with promises of money and allowed the Quran to be recited in Persian instead of Arabic so that it would be intelligible to all.[12] Later, the Samanids, whose roots stemmed from Zoroastrian theocratic nobility, propagated Sunni Islam and Islamo-Persian culture deep into the heart of Central Asia. The first complete translation of the Qur'an into Persian occurred during the reign of Samanids in the 9th century.
Richard Bulliet's "conversion curve" and relatively minor rate of conversion of non-Arab subjects during the Arab centric Umayyad period of 10%, in contrast with estimates for the more politically multicultural Abassid period which saw the Muslim population go from approx. 40% in the mid 9th century to close to 80% by the end of 11th century.[8]
The emergence of Iranian Muslim dynasties has great effect on changing religion as Seyyed Hossein Nasr says.[13] These dynasties have adopted some Persian language cultural values and adapted them with Islam.
Shu'ubiyya and Persianization policies[edit]
Although Persians adopted the religion of their conquerors, over the centuries they worked to protect and revive their distinctive language and culture, a process known as Persianization. Arabs and Turks participated in this attempt.[14][15][16][17]
In the 9th and 10th centuries, non-Arab subjects of the Ummah created a movement called Shu'ubiyyah in response to the privileged status of Arabs. Most of those behind the movement were Persian, but references to Egyptians, Berbers and Aramaeans are attested.[18] Citing as its basis Islamic notions of equality of races and nations, the movement was primarily concerned with preserving Persian culture and protecting Persian identity, though within a Muslim context. It was a response to the growing Arabization of Islam in the earlier centuries. The most notable effect of the movement was the survival of Persian language, the language of the Persians, to the present day.
The Abbasids also held a strong pro-Iranian campaign against the Ummayads in order to get support from the Persian population. After their establishment as Caliphs, holidays such as Nowruz for example were permitted after a decades-long suppression by the Ummayad rulers[citation needed]. The Abbasids, in particular al-Mamun, also actively promoted the Persian language. The Samanid dynasty who defeated the Saffarids, and called themselves descendants of Sassanid Eran spahbod Bahram Chobin.
The Samanid dynasty was the first fully native dynasty to rule Iran since the Muslim conquest, and led the revival of Persian culture. The first important Persian poet after the arrival of Islam, Rudaki, was born during this era and was praised by Samanid kings. The Samanids also revived many ancient Persian festivals. Their successor, the Ghaznawids, who were of non-Iranian Afghan origin, also became instrumental in the revival of Persian.[19]
The Shi'a Buwayhid rulers, adopted a similar attitude in this regard. They tried to revive many of the Sassanid customs and traditions. They even adopted the ancient Persian title of Shahanshah (King of Kings) for their rulers.
After the rise of the Safavid dynasty, Shi'ism became the official state religion and its adoption imposed upon the majority of the Iranian population.
Iranian influence on Islamic culture and civilization[edit]
According to Bernard Lewis:
Persians had a great influence on their conquerors. The caliphs adopted many Sassanid administrative practices, such as coinage, the office of vizier, or minister, and the divan, a bureaucracy for collecting taxes and giving state stipends. Indeed, Persians themselves largely became the administrators. It is well established that the Abbasid caliphs modeled their administration on that of the Sassanids.[20] The caliphs adopted Sassanid court dress and ceremony. In terms of architecture Islamic architecture borrowed heavily from Persian architecture. The Sassanid architecture had a distinctive influence over Islamic architecture.
Iranians, since the beginning had interest and sincere efforts in compiling the study of Arabic etymology, grammar, syntax, morphology, figures of speech, rules of eloquence, and rhetoric. Arabic was not seen as an alien language but the language of Islam and thereby Arabic was widely accepted as an academic and religious language and embraced in many parts of Iran. It was for the sake of the Qur'an and Islam that books of philosophy, mysticism, history, medicine, mathematics, and law had been written or translated into this language.
Persians also contributed greatly to Arabic learning and literature. The influence of the Academy of Gundishapur is particularly worthy of note.
The New Persian language written in the Arabic alphabet with a some modifications was formed in the ninth century in eastern Iran and came to flourish in Bukhara, the capital of the Persian Samanid dynasty.
Persian language, because of its strong support from Abassid rulers condoning the language became one of the universal Islamic languages, next to Arabic.
The most important scholars of almost all of the Islamic sects and schools of thought were Persian or live in Iran including most notable and reliable Hadith collectors of Shia and Sunni like Shaikh Saduq, Shaikh Kulainy, Imam Bukhari, Imam Muslim and Hakim al-Nishaburi, the greatest theologians of Shia and Sunni like Shaykh Tusi, Imam Ghazali, Imam Fakhr al-Razi and Al-Zamakhshari, the greatest physicians, astronomers, logicians, mathematicians, metaphysicians, philosophers and scientists like Al-Farabi, Avicenna, and Nasīr al-Dīn al-Tūsī, the greatest Shaykh of Sufism like Rumi, and Abdul-Qadir Gilani.
One Abbasid Caliph is even quoted as saying:
Social relations[edit]
Patrick Clawson states that "The Iranians chafed under Umayyid rule. The Umayyids rose from traditional Arab aristocracy. They tended to marry other Arabs, creating an ethnic stratification that discriminated against Iranians. Even as Arabs adopted traditional Iranian bureaucracy, Arab tribalism disadvantaged Iranians."[23] Contemporary Islamist thinker Morteza Motahhari writes:
The Arab conquerors, according to many historians, formed "a ruling aristocracy with special rights and privileges, which they emphatically did not propose to share with the mawali".[25] Some rulers, such as Hajjaj ibn Yusuf even went as far as viewing the Mawali as "barbarians", implementing harsh policies such as branding to keep the subjects in check.[26]
The case of Hajjaj is particularly noteworthy as many reports have come down to us from his racial policies and iron tactics in governing the provinces. And yet many skeptics point to the fact that some of these reports were written by Abbasid era writers who may have had a skewed view of their predecessors.
However Hajjaj was not the only case of cruelty against the Mawali.[27] The non-Iranian appointee of the Caliph in Isfahan for example cut off the heads of any of the Mawali who failed to pay their taxes,[28] and Ibn Athir in his al-kāmil reports that Sa'id ibn al'Ās killed all but one person in the port city of Tamisah, during his incursion to Gorgan in the year 651CE.
Such tumultuous conditions eventually were responsible for the rise of the Shuubiyah movement, and the rise of Persian nationalist tendencies in the 10th century with the emergence of the Samanids.
See also[edit]
- Islamic fundamentalism in Iran
- Islamization
- Islamic conquest of Persia
- History of Iran
- Barmakids
- Anti-Persianism by Arabs
- Islamic Cultural Revolution
- Spread of Islam
- Muslim conquests
- Mardavij, Persian Zoroastrian commander who unsuccessfully attempted to overthrow Arab Muslim rule in Iran
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