A Glance of Means for Policy-Making in Sultan Hossien Bayqara’s Court351 A Glance of Means for Policy-Making in Sultan
Hossien Bayqara’s Court
Han Zhongyi Seyyed Ali Mazinani
(Shaanxi Normal University) (Allamah Tabtabai’e University)
Turks and Mongols in the Persian World毕业生登记表特长
To comprehend policy making mechanisms and instruments in Sultan Hossien Bayqara’s court (862-911 A.H./1457-1505 A.D.) some contexts is needed to be sketched out in advance. To be preci, the emergence and foundation of Turko-Mongolian political tradition was intended to consolidate the rule of the Mongols who invaded Iran and established the Ilhanid Dynasty (656-731 AD / 1258-1330 AD). Indeed, a Mongol authority in Iran meant a sharp increa in Turks, and they were a group with a different identity and cultural awareness from the subjected population. (Barthold, 1962: 6). The Turks even applied this consciousness supernaturally and anthropomorphically to Iranian epics, linking their political background with king Afrasiab of Turani. (Ibid: 5). In this amalgamation of Turcko-Mongol and I
ranian elements, newcomers are simultaneously familiar with Persian pro and poet from childhood, just like Amir Alishir Nava’i’s passion for Farid al-Din A’ttar’s Mantiq al-Tayr.(Vahedi Jozajani, 1346: 72) and could stress “I am a Turkish man” before gathering Islamic jurists just like Sultan Hossien Bayqara once did.(Vafi , 1349: V ol.1, 492).
This irregular but practical and sustainable mechanism was asmbled by Tamerlane of Barlas (r. 773-804 A.H./ 1371-1401 A.D.) himlf. In the political and social fields, he adopted Chingisid Yasa according to Ibn Arabshah to combine steppe traditions with Sharia, despite opposition from great faqihs like Seikh Hafiz al-Din Bazazia and Sheikh Mohammad Bokhari. Both of them issued excommunicating fatwa against Tamerlane, but he reluctantly kept his manner(Mir Ja’fari: 1375: 205). The military and military affairs of the Timurid period were stipulated to be exercid in accordance with Mongolo-Turkish rules, while civil administration was exercid in accordance with Iran-Islamic principles.(Ibid: 204); a tradition which lasted throughout the dynasty.
In general Tamerland was clearly interested in promoting spontaneous traditions, customs and
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special lf-centered practices. He classified the 12 Mongolo-Turkish tribes according to their ranks into Barlas, Tarkhan, Arghun, Jalayer, Tolakchi, Duldi, Mongol, Salduz, Tughai, Qipchaq, Arlat and Tatar.
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The tribes formed his entourage, and each of them enjoyed the privilege of individual Tamqa and specifi c military ranks.(Ibid: 208). During Tamerane's
中国工业化reign or under the authority of his successors, there
元宵节彩灯图片图1 Tomb of Khwajah Abdullah Rahman Jami（加米陵园）
A Glance of Means for Policy-Making in Sultan Hossien Bayqara’s Court353
食源性疾病were many disntions over the royal priority of the twelve tribes and their hierarchical priority to Iran
ian cretaries and scribes until the ruler inevitable get involved. Tamerlane ,however, has another classifi cation of social class in his Tazok :
“1. Sadats (the Prophet’s progeny), Scholars, Sheikhs, and sultan’s clo consultants. 2.wi and sagacious characters who were singled out from the folk. 3. The ascetics and the pious. 4. Commanders and military lords who were Sultan’s advirs in martial affairs. 5. The corps. 6. The chamberlains and the stewards. 7. The viziers and cretaries who were responsible for the subject’s welfare and agricultural issues and keeping Sultan informed of the routines.
8.The physicians, the astronomers, and the engineers.
9. The historians and chroniclers. 10. The faithful, the preachers, and the scholars of kalam. 11. The craftsmen and the artisans who are skilled to work on palaces, weapons and machineries.” (Teymur, 1342: 204-214) It ems that rivalry has became a trend among the Timurid statesmen. Amir Alishir Nava’i pod another classifi cation of 34 strata:
“1. Sultan, 2.Emirs (beygs) includes princes, 3. Sultans’ accompanies 4. The vizier, 5. The Sadr (supervisors of endowments), 6. The Yasavol and Chavosh (escort and herald), 7. The Qara Cheriq (special cavalry), 8. The judge, 9. The jurisprudent, 10. The scholars, 11.The physician, 12. The poet,
13. The scribe, 14. The teacher of maktib, 15.the imam of mosque, 16. The reciter, 17. The Hafiz of Quran, 18. The minstrel, 19. The preacher, 20. The singer and musician, 21. The astronomer, 22. The merchant, 23. The artisan and retailer, 24. The watch and the night guard, 25. The sheriff, 26. The watch [sic.], 27. The bandit and murderer, 28. The gipsy (i.e., who hold circus and perform magic), 29. The stranger, 30. The hunter, 31. The rvant, 32. The sheikh, 33. The dervish, 34. The freemen and free women.” (Y arshater, 1383: 8-9).
It is no surpri that the propositions did not cau any direct and concrete changes to society and its administrative mechanisms, but merely provided a reference for the chaotic relationship and the popularization of Tamerlane's executive inheritance. The fusion of social and political order, consciously or unconsciously, incorporated turbulence and calamity into the mechanism of the Timurid statecraft, which could clearly refl ected in the works of famous scholars in the fi eld of Timurid rearch. H. Roemer elucidated in his reconstruction of the Timurid statecraft:西游记内容简介
“T h e s u p r e m e b o d y i n t h e H e r a t administration was the Great State Council (divan-i buzurg-i amarat) already mentioned.
As the designation of divdn-i amarat-i tuvajiyan was also discovered, it can be assumed that it is the
same as the frequently mentioned tuvaji divani. Among the other titles of this institution, turk "divani" was particularly interesting becau it reflected its responsibility for military affairs: an army compod mainly of Turks and Turkicid Mongols. Its additional function was the单细胞蛋白
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