The Arab conquest of Persia in the 7th century was not merely a political and military takeover; it was a deliberate effort to suppress and erase Persian identity, language, and cultural heritage. The animosity Arabs exhibited towards Persians was deeply rooted in their imperial ambitions and was justified through religious doctrines that positioned Arabs as the superior race. Over the centuries, this hostility manifested through forced Arabization, cultural erasure, and the imposition of religious dogmas that sought to diminish Persian contributions to civilization.
This article will explore how Arab animosity towards Persians was reflected in language suppression, cultural destruction, and religious discrimination, demonstrating how the conquest of Persia was not just an occupation but an attempt at systematic subjugation.
Linguistic Suppression: The Arabization of Persian Society
One of the most significant consequences of the Arab conquest was the forced imposition of the Arabic language over Persian. The conquerors sought to eradicate Persian as the dominant language of administration, literature, and intellectual discourse. Under the Umayyad and early Abbasid caliphates, Arabic was made the official language of governance, replacing Middle Persian (Pahlavi) in courts and official documents.
The Umayyad Caliph Abd al-Malik (r. 685–705) implemented an aggressive Arabization policy, mandating that all official records and correspondences be conducted in Arabic (Gutas, 2001). Persian scribes and administrators, who had previously played a crucial role in the governance of the Sassanian Empire, were either forced to learn Arabic or removed from their positions.
Even religious texts and scholarly works originally written in Persian were either destroyed or translated into Arabic, ensuring that the Arab narrative remained dominant. This linguistic imperialism was not just a practical administrative decision but a clear demonstration of the Arab intent to erase Persian cultural identity.
Cultural Erasure and Systematic Discrimination
Arab disdain for Persian culture was evident in their destruction of Persian literature, historical records, and traditions. The burning of libraries and manuscripts was a common practice among the conquerors. The most infamous example is the alleged destruction of the great library of Ctesiphon, where valuable Persian texts were said to have been set aflame. When asked about the books, the Arab commander allegedly declared:
"If what is written in these books is in accordance with the Book of Allah, we have no need of them; and if what is written in them is against the Book of Allah, destroy them." (Al-Tabari, Tarikh al-Rusul wa al-Muluk, Vol. 3).
Additionally, Persian customs and traditions that predated Islam were labeled as heretical or backward. The Persian New Year, Nowruz, was initially banned under Arab rule and dismissed as a pagan festival. Persian modes of dress, art, and even culinary traditions were discouraged in favor of Arab customs, further emphasizing the subjugation of Persian identity.
Discrimination against Persians also extended into Arab society itself. Under Umayyad rule, Persians were often treated as second-class citizens. The term Ajam, originally meaning “mute” or “barbarian,” became a derogatory label for Persians, reinforcing Arab superiority. Non-Arab converts to Islam, including Persians, were subject to the mawali system, which placed them in a lower social hierarchy compared to ethnic Arabs (Hawting, 2000).
Religious Imposition and the Marginalization of Persian Beliefs
With the Arab conquest came the forced imposition of Islam, specifically in its Arabized form. Zoroastrianism, the dominant religion of Persia for centuries, was not merely suppressed but actively ridiculed. Zoroastrian priests were persecuted, fire temples were destroyed, and followers of the ancient faith were forced to convert to Islam or pay the oppressive jizya tax for non-Muslims (Frye, 1975).
Arab rulers framed Persians as heretics and sought to delegitimize their religious traditions. Islamic scholars often referred to Zoroastrians as Majus (fire-worshipers), a term used to depict them as inferior and unworthy of respect (Daniel, 1979). In some cases, Persians who converted to Islam were still not accepted as equals, as Arab elites continued to regard them with suspicion and disdain.
Even within Islam, Persians found themselves marginalized. The earliest Islamic traditions placed heavy emphasis on Arab tribal supremacy, a sentiment reflected in the hadith literature. For example, one hadith attributed to Muhammad states:
"Leadership belongs to the Quraysh (Arabs), and none but they should rule over you." (Sahih al-Bukhari, 3500).
This doctrine excluded Persians and other non-Arabs from attaining high positions of religious or political authority. When Persians later contributed to the development of Islamic thought, particularly in theology and philosophy, they were often met with resistance from Arab scholars who sought to maintain their racial and religious dominance.
Persian Resistance and the Revival of Identity
Despite centuries of Arab efforts to erase Persian culture, the Persian people resisted Arabization and fought to preserve their language and heritage. The most significant cultural revival came during the Samanid dynasty (9th–10th century), which promoted Persian literature and reinstituted Persian as the language of administration and poetry.
The Shahnameh, an epic poem by Ferdowsi, played a crucial role in reviving Persian national consciousness. Written in pure Persian, without a single Arabic loanword, the Shahnameh chronicled the pre-Islamic history of Persia and celebrated its heroes, kings, and warriors. Ferdowsi’s work was an act of defiance against Arab cultural dominance, and he famously lamented:
"I have suffered much pain for thirty years,
I have revived Iran with this Persian book." (Shahnameh, Ferdowsi, c. 1010 CE).
Persian scholars such as Avicenna (Ibn Sina), Al-Farabi, and Razi also played a pivotal role in preserving and advancing knowledge despite Arab attempts to appropriate Persian intellectual achievements. The Persian influence on Islamic civilization became so profound that even the Abbasid Caliphate, originally an Arab dynasty, relied heavily on Persian bureaucrats and scholars to sustain its administration.
Conclusion
The Arab conquest of Persia was not just a military takeover; it was an ideological war waged against Persian identity, language, and religion. Through forced Arabization, cultural suppression, and religious discrimination, Arabs sought to erase Persian heritage and impose their own superiority. However, despite centuries of oppression, Persian culture, language, and traditions endured, ultimately shaping and influencing the very civilization that sought to erase it.
The historical animosity between Arabs and Persians continues to manifest in modern geopolitics, particularly in the sectarian and ethnic conflicts between Iran and the Arab world. Understanding this history is crucial in comprehending the longstanding tensions that persist to this day.
Citations
- Daniel, E. L. (1979). The Political and Social History of Khurasan under Abbasid Rule, 747–820. University of California Press.
- Frye, R. N. (1975). The Golden Age of Persia: The Arabs in the East. Phoenix Press.
- Gutas, D. (2001). Greek Thought, Arabic Culture: The Graeco-Arabic Translation Movement in Baghdad and Early Abbasid Society (2nd-4th/8th-10th centuries). Routledge.
- Hawting, G. R. (2000). The First Dynasty of Islam: The Umayyad Caliphate AD 661–750. Routledge.
- Al-Tabari. (9th century). Tarikh al-Rusul wa al-Muluk (History of Prophets and Kings).
No comments:
Post a Comment