[Reader-list] The Rise Of Barmarks

[Pawan Durani]

*The Rise Of Barmarks*

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*By Dr. Ramesh Kumar*

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The reign of the Abbasid Caliph Harun Rashid (786-809) has been noted for
its literary brilliance. He has often been described as *Charlemagne of the
East. *According to *Amir Ali*, the distinguished scholar, *“the glory and
renown of Rashid's administration are mostly due to the wisdom and ability
of the men to whom he entrusted the government of the empire for the first
seventeen years of his reign”.*

Abbasids owed their elevation to Persians, particularly to people of
Khurasan. In turn, their rule saw ascendancy of Persians over Arabs. The
Khurasani family, which played a crucial role (752-904) during the Abbasid
rule was the celebrated house of *Barmak or Barmecides*. They wisely
directed the affairs of the caliphate. Through generous patronage of
learning, lavish hospitality and wise administration they conferred lustre
on the reigns of first five Abbasid Caliphs. The Barmakids were the most
efficient administrators the Caliphate had seen and their vizirate brought
peace and stability to the outlying provinces. In Baghdad the court of
Barmaks became a Centre of patronage for the Ulema, poets, scholars alike.
The arts of civilised life were cultivated everywhere.

This noble ancient Persian family has been hailed by scholars for its
statesmanship, generosity and administrative capacity. Barmaks served
Abbasid rulers with unswerving fidelity and extraordinary ability. The
people were prosperous and happy. The empire had grown rich and strong.
National wealth had increased. The Barmak family headed the Revenue
Department. They followed a strict policy of taxation with the sole
objective of enriching the state treasury. The Barmaks were keen in
displaying leniency and gave concessions to the eastern provinces,
particularly Khurassan even at the cost of the Treasury.

*E.G. Browne*, the author of *Literary History of  Persia, *compares Barmak
family to Nidhamul-Mulk and Juwayni families. It was because of the
conciliatory policy of influence of Barmecides that Persian-Arab balance of
power remained in place, which gave stability to the Abbasid dynasty.

*Prof. Philip Hitti says, "their (Barmaks') generosity was proverbial. Even
today in all the Arabic-speaking lands the word barmaki is used as a synonym
of generous and "as munificent as Ja' far is a simile that is everywhere
well understood". *A number of canals, mosques and other public works owe
their existence to the initiative and munificence of the Barmakids. Al Fadl,
son of Yahya bin barmak is credited with being the first to introduce the
use of lamps in the mosques during the holy month of Ramadan. Ja'far,
another son of Yahya acquired great fame for eloquence, literary activity
and pen-manship. Hitti argues that chiefly because of him Arab historians
regard the Barmakids as the founders of the class designated as *'people of
the pen' (ahl al-qalam)* But he was more than a man of letters. He was a
leader of fashion, and the long neck which he possessed is said to have been
responsible for the introduction of the custom of wearing high collars.

*Amir Ali laments, "but their grandeur and magnificence, their benefactors
and lavish charity, which made them the idols of the masses, raised a host
of enemies who were determined by every means in their power to bring about
their ruin".*

*Origin :*

Who were these Barmaks? What was their ancestry? Some Arabic writers believe
that the Barmaks were originally Iranians and were the head-priests of the
fire-temple of Naubahar near Balkh. *Al Masudi *in *Muruuju dh Dhabab *says
Barmak, the ancestor of this family was a Magian and high priest of great
fire-temple at Naubahar. He remarks,* "He who exercised these functions
(Chief Priest) was respected by the Kings of this country and administered
the wealth offered to the temple. He was called Barmak, a name given to
those invested with this dignity, whence is derived the name of the
Barmecides (Barmaki, from Baramika); for Khalid bin Barmak was the son of
one of these great Pontiffs".*

Recent researches, however, indicate that Barmaks were not Persians but
belonged to northern India, most probably Kashmir. *Prof. Zabiullah Safavi *of
Teheran University in his great work *Barmikyans *puts forth this view.
Similar view is held by *Sayyid Sulayman **(Arab-o-Hind Ke Talloqat, 1930),
*who further argues that Naubahar was not a Zoroastrian fire-temple but a
Buddhist temple. *W. Barthold*, the authority on Central Asian history too
agrees with this view that Naubahar was a Buddhist temple.

Barmaks in later years took deep interest in India. In fact, the first
extant Arabic report on India was prepared under the directions of Yahya bin
Barmak (d. 805) by his envoy. Barmaks were responsible for inviting several
scholars and physicians from India to the court of Abbasids. Renowned
historian, *DP Singhal *says Barmaks were Indian-trained or Indian
ministers, under whose patronage and tactful administration, Baghdad became
a centre of Indian learning, particularly astronomy and mathematics.

*Scholar RS Pandit remarks that the name Barmak is of Indian origin. He
observes, "The Barmak family had been converted but their contemporaries
never thought much of their profession of Islam nor regarded it as genuine
(Al-Fihirist by Ibnul-Nadeem). They also engaged Hindu scholars to come to
Baghdad, made them the Chief Physicians of their hospitals and got them to
translate, from Sanskrit to Arabic, books on medicine, toxicology,
philosophy and other subjects".*

According to *Prof. C.S. Upasak (History of Buddhism in **Afghanistan**) *the
name 'Baramik' is a derivative of the term *Vara-Aramika, *meaning the
'Chief of the Attendants of an Arama' or Buddhist monastery. Aramika is an
attendant of an Arama or Sangharama who looks after the Vihara, its property
etc. as appointed by the Sangha. The Nava-Vihara possessed good landed
property amounting to hundreds (1500 sq kms) of sq. kms. and so, numerous
aramikas were appointed to look after it. The Chief of the Aramikas was
called *'Vara-Aramika'.*

*J. Harmatta and BA LiTvinsky present a different view (History of
civilizations of Central Asia, Vol. III, p. 371).* They argue that the
famous Barmakid family were apparently the descendants of the Hephthalite
pramukhas of the Naubahar at Balkh. According to them the Hepthalite ruler
of Balkh bore the Bactrian title *sava *(King), while the name of his son,
Pariowk (in Armenian, clerical error for Parmowk) or Barmuda, Parmuda (in
Arabic and Persian, clerical error for Barmuka, Parmuka) goes back to the
Buddhist title pramukha. It shows that he was the lord and head of the great
Buddhist Centre Naubahar at Balkh. His dignity and power were thus more of
an ecclesiastic than of secular nature.

Prof. S. Maqbool Ahmed, former Director Central Asian Studies  Kashmir
University, is of the view that the Barmak family originated in Kashmir.
During the years of turbulence, mother of Khalid bin barmak and Khalid had
sought refuge in Kashmir.

*Nau-Vihara** **Temple** :*

Balkh is one of the oldest towns in the world, being the birthplace of
Zoraster. As per Zorastrian tradition Balkh was built by first Aryan ruler
Bakhdi. Ancient Greek historians called, it Bactra, (Baktra or Bactria) and
the whole country 'Bactriana'. Situated in north-west Afghanistan, its
present capital is *Mazar-i-Sharif*. It is a small town now, lying in ruins.

In Indian literature Balkh has been described as Balhika, Valhika or
Bahlika. Balkh town became popular to other Buddhist countries because of
two great sons of Afghanistan-Tapassu and Bhallika. There are two stupas
over their relics. As per a popular legend, Buddhism was introduced in
Balkhby Bhallika, disciple of Buddha. He was a merchant of the region
and had
come to Bodhgaya. First Vihara at Balkh was built for Bhallika when he
returned home after becoming a Buddhist monk. H. Tsiang visited Balkh in 630
when it was a flourishing centre of Hinayana Buddhism. People called the
city *‘Little Rajagriha’ *since it housed many sacred relics.

Balkh was first subjected to pillage  and plunder by Alexander in 329 B.C.
It came under Hepthalites or Huns by the end of 4th Century A.D. Kanishka
had been the first Buddhist to rule Balkh. The early Huns followed a
religion akin to Zorastrianism and worshipped fire and Sun. Subsequently,
Hun Kings became followers of Buddhism.

Buddhism was introduced in and around Central Asia in the first Century A.D.
by Kashmiris and other Buddhists from north-west India. They set up small
colonies at Cokkuka (Yarkand), Sailadesa (Kashgar), Kotamna-Godana (Khotan),
Calmadana (Cherchen). The Kings in these places claimed descent from Indian
royal families.

The Nava-Vihara was an important Buddhist monastery in Balkh for advance
learning. It was a strongly built Vihara and was remarkable for its imposing
structure. This Vihara was most sacred place of Balkh for it housed in its
shrine-hall the water-basin (pot) and a tooth-relic of the Buddha, about one
inch long of yellow-white colour. At this place a sweeping brush of the
Buddha, made of Kusa grass, about three feet long and seven inches round
with ornamented handle, was also kept. These sacred objects made this Vihara
a shrine of great esteem and veneration for monks and lay-devotees alike.

Hiuen-tsiang made a visit to this vihara. Though he was a Mahayani, he chose
to stay here, a Centre of Hinyana school. He records, *"there is a figure of
Buddha which is lustrous with noted gems, and the hall in which it stands is
also adorned with precious substances of rare value. This is the reason why
it has often been robbed by chieftains of neighbouring countries, covetous
of gain".* There was also a statue of Pi-Shamen (Vaisravana) deva who has
always protected this Sangharama. To the north of the Sangharama there was a
very huge stupa of 200 feet in height, covered with a plaster, hard as the
diamond and ornamented with a variety of precious substances. This stupa
contained the sacred body relic of the Buddha.

As per Hiuen-tsiang the *Nava-Vihara* (or *Nava Sangharama) *was built
outside the city on the north-west quarter. He informs that it was built by
a former King. The Nava-Vihara, or the 'New Monastery' suggests the
existence of an 'old Vihara' which stood in old days somewhere  in the town.
The old Vihara, built ten centuries ago, had totally crumbled down.
Hiuen-Tsiang, however, refers to another Vihara to the south-west, not very
far from the Nava-Vihara which had developed as a great centre for practical
training of Buddhism, i.e. *Patipatti.*

Nava-Vihara developed as a great Centre for advanced study of the Later
Tharavada or Hinayana school of Buddhism. This Sangharama specialised in the
Abhidharmic group of study. The courses included the Three Pitakas with its
nine Angas (Navanga). Nava-Vihara was also a great Centre for the studies in
the Vibhasasastra of the Sarvastivadins. Prof. C.S. Upasak opines that in
terms of high academic standard and stature no other University in Buddhist
world at that time rivalled Nava-Vihara, not even Nalanda Mahavihara. Also
Nava-Vihara was the only institution, where only highly learned monks who
had already composed some Sastra in Buddhism could he admitted. According to
Hieuen Tsang it was the only Buddhist establishment north of Hindu Kush in
which there was a constant succession of masters who were commentators of
the canon. It was the pride of Afghanistan.

The illustrious monk-scholars who stayed at this Vihara included Pranjakara
(the great priest of the Kingdom of Tabak), Dharmapriya, Cittavarma,
Dharmakara. I-tsing, another Chinese Buddhist scholar visited this Vihara in
700-712 AD. He speaks high about the studies being pursued at this Vihara,
Sanskrit too was taught here. Both Hiuen-tsiang and I-tsing studied at
nava-Vihara for sometime.

Geographer *al-Qazwini (Athar-ul-Bilad) *too refers to this great monastery.
He records.

*“The Persians and Turks used to rever it (The **temple** of **Nawabahar**)
and perform pilgrimages to it, and present offerings to it. Its length was
one hundred cubits, its breadth the same, and its height somewhat more, and
the care of it was invested in the Baramika. The Kings' of India and China
used to come to it, and when they reached it they worshipped the idol, and
kissed Barmak's hand, and Barmak's rule was paramount in all these lands.
And they ceased not, Barmak after Barmak, until Khurasan was conquered in
the days of Uthman b. Affan and the guardship of the temple came at length
to Barmak, the father of Khalid”.*

Arab Conquest of Balkh :

Arabs were so much impressed by Balkh's prosperity and magnificence that
they called this town *‘Mother of Cities’ (oumm-ul-belad).* Trade and
commerce of Balkh was quite brisk. It acted as a trade exchange centre of
the east and the west.

A Hepthalite King, notorious for his savage nature, is said to have
ruthlessly destroyed some Buddhist temples and stupas. He resorted to this
plunder because of opposition of Balkh people to his rule and religious
beliefs. However, he was not a persecutor of Buddhism and many monastic
centres continued to flourish.

Arabs occupied Persia in 642 (during the Caliphate of Uthman, 644-656 AD).
Attracted by grandeur and wealth of Balkh, they attacked it in 645 AD. It
was only in 653 when Arab commander, al-Ahnaf raided the town again and
compelled it to pay tribute. The Arab hold over the town, however, remained
tenuous. The area was brought under Arabs' control only after it was
reconquered by Muawiya in 663 AD. Prof. Upasak describes  the effect of this
conquest in these words: *"The Arabs plundered the town and killed the
people indiscriminately. It is said that they raided the famous Buddhist
shrine of Nava-Vihara, which the Arab historians call 'Nava Bahara' and
describe it as one of the magnificent places which, comprised a range of 360
cells around the high stupas'. They plundered the gems and jewels that were
studded on many images and stupas and took away the wealth accumulated in
the Vihara but probably did no considerable harm to other monastic buildings
or to the monks residing there".*

The Arab authors have left interesting accounts of the destruction of
Nava-Bahara  The Arab attacks had little effect on the normal ecclesiastical
life in the monasteries or Balkh Buddhist population outside. Buddhism
continued to flourish with their monasteries as the centres of Buddhist
learning and training. Scholars, monks and pilgrims from China, India and
Korea continued to visit this place.

Several revolts were made against the Arab rule in Balkh.

The Arabs' control over Balkh could not last long as it soon came under the
rule of a local prince, called Nazak (or Nizak) Tarkhan. He threw out Arabs
from his territories in 670 or 671. He was a zealous Buddhist. He is said to
have not only reprimanded the Chief-Priest (Barmak) of Nava-Vihara but
beheaded him for embracing Islam. As per another account, when Balkh was
conquered by the Arabs, the head priest of the Nava-Vihara had gone to the
capital and became a Muslim. This displeased the people of the Balkh. He was
deposed and his son was placed in his position.

Nazak Tarkhan is also said to have murdered not only the Chief Priest but
also his sons. Only a young son was saved. He was taken by his mother to
Kashmir where he was given training in medicine, autonomy and other Indian
sciences. Later they returned to Balkh. *Prof. Maqbool Ahmed *observes," *One
is tempted to think that the family originated from **Kashmir**, for in time
of distress, they took refuge in the Valley. Whatever it be, their Indian
origin is undoubted and this also explains the deep interest of the Barmaks,
in later years, in India, for we know they were responsible for inviting
several scholars and physicians from India to the Court of  Abbasids*."
Prof. Maqbool also refers to the descriptions of Kashmir contained in the
report on India prepared by the envoy of Yahya bin Barmak. He surmises that
the envoy could have possibly visited Kashmir during the reign of
Samgramapida II (797-801). Reference has been made to sages and arts.

The Arabs could bring Balkh under their control in 715 AD only, inspite of
strong resistance offered by the Balkh people. Qutayba bin Muslim al-Bahili,
an Arab General was Governor of Khurasan and the east from 705-715. He
established a firm Arab hold in lands beyond the oxus. He fought and killed
Tarkhan Nizak in Tokharistan (Bactria) in 715. In the wake of Arab conquest
the resident monks of the Vihara were either killed or forced to abandon
their faith. The Viharas were razed to the ground. Priceless treasures in
the form of manuscripts in the libraries of monasteries were consigned to
ashes. Presently, only the ancient wall of the town, which once encircled
it, stands partially. Nava-Vihara stands in ruins, near *Takhta-i-Rustam*.

*Ascendancy of Barmaks :*

The Governor of Khurasan, who killed Tarkhan Nizak in 715 had taken Khalid
bin Barmak's mother as captive. During his Transoxus campaign from Sogdiana
alone the captives numbered 100,000. Sources are silent on the fate of
Barmak family in the period, 715-748. Khurasanis never accepted Arab rule
under ummayads. In 748 Khurasan Governor Sayyar Al-Kinani (738-48) was
killed by advancing Abbasid army. Khurasanis played a major role in Abbasid
victory. Probably, Barmak family too played a critical role in it.

Khurasanis gained ascendancy by right of precedence as *'sons of Abbasid
revolution'* and also because of their experience of work in a bureaucracy,
which the Transoxian land owners  lacked, managing their small domains in a
patriarchal manner.

About the ascendancy of Khurasanis, Dozy (Hist. del 'Islamism, translated by
Victor Chauvin) observes", The ascendancy of the Persians over the Arabs,
that is to say of the conquered over the victors had already for a long
while been in course of preparations; it became complete when the Abbasids,
who owed their elevation to the Persians, ascended the throne". Abbasid
Princes continued to repose their trust in Persians, especially Khurasanis.
While Arabs occupied high positions in the Army, the Iranians and Tajiks
gained upper hand in civil administration.

During Abbasid revolution the Barmakid family took key role in dissemination
of Abbasid influence in Khurasan. Barmakid family was connected through
marriage ties with neighbouring princes of Transoxiana. *The religious,
social and political prestige that the Barmakids commanded was a key reason
why the Abbasids turned to them for support.*

Khalid bin barmak was taken as the first vizier of the Caliphate. The
Vizierate post was only next to Caliph and was all powerful, with authority
to appoint and depose governors. *Phillip Hitti *has a different view. He
says, “*though not actually a vizir, a minister in the literal sense of the
term, this official of Persian origin (Khalid) seems to have acted on
various occasions as counsellor for the Caliph and became the founder of an
illustrious family of viziers"*. CE Bosworth, the noted authority, says this
high administrative post was possibly influenced by the Sasanian
administrative tradition and may have constituted a revival of the
institution of the Vizier (buzurg farmander), or it may; on the other hand,
have been an indigenous development within the Arab ministerial tradition.

Khalid b. Barmak occupied distinguished positions under first two Abbasid
Caliphs, al *Saffah* and *al Mansur*. He had risen to be the vizier,
following death of Abu Salma and Abul Jahm. Khalid was on such intimate
terms with al-saffah that his daughter was nursed by the wife of the Caliph.
Likewise, Caliph's daughter was nursed by Khalid's wife. His son, Yahya b.
Barmak, at one time Governor of Armenia, was entrusted by Caliph Mahdi
(775-85) with the education of his son, Rashid.

Under Abbasid regime Khalid rose to the headship (Chancellor of the
exchequer) of the department of Finance (*diwan al-Kharaj*) This department
was concerned with Taxation and Land Tenure. Genuine budgets began to be
drawn up for the first time and offices sprang up for various departments.
The extensive staff of officials engaged in correspondence with the
provinces and prepared estimates and accounts. An influential stratum of
officialdom, the Irano-Islamic class of secretaries (Arabic Kuttab, Persian
dabiran), was formed which considered itself as the main support of the
state. Their knowledge of the complex system of the Kharaj (land tax) which
took account not only of the quality of the land but of the produce of the
crops sown, made the officials of the diwan al-Kharaj the guardians of
knowledge which was inaccessible to the uninitiated and was passed by
inheritance.

In 1765 Khalid b. Barmak received the governorship of Tabaristan, where he
crushed a dangerous uprising. During his governorship of Mesopotamia,
Khalid, through a mix of firmness and justice, brought the province quickly
into order and effectively curbed the unruly Kurds. Even in his old age he
distinguished himself at the capture  of a byzantine fortress. He also
reconciled Other religious dissidents to Abbasid power, after al-Mansur.
Khalid b.Barmak had been instrumental in prevailing upon Isa b. Musa, the
cousin and one-time designated heir apparent of the caliph al-Mansur to
renounce his claims for succession in favour of al-Mansur's son, al-Mahdi.
The fall of Barmaks is, in fact, a more fascinating story.

*Suggested **Reading***

1.    History of Buddhism in Afghanistan, Prof. C.S. Upasak, Varanasi.

2.    Historical Geography of Kashmir, S. Maqbul Ahmad and Raja Bano, New
Delhi.

3.    Re-interpretating Islamic Historiography, Tayeb El-Hibri, London.

4.    A short history of the Saracens, Syed Amir Ali, Delhi.

5.    A literary history of the Arabs, RA Nicholson, Delhi.

6.    A Literary History of Persia, EG Browne, Vol. I, New Delhi.

7.    History of the Arabs, Philip K. Hitti, Delhi.

8.    India and World Civilisation, DP Singhal, Delhi.

9.    Naw Bahar and the survival of Iranian Buddhism, RW Bulliet, Iran 14
(1976), 140-5.

10. The Barmakid Revolution in Islamic Govt, Persian and Islamic Studies in
Honour of PW Avery, Pembroke Papers I, Cambridge.

11. The Arab conquests in Central Asia, HAR Gibb, New York.

12. The origin of the Vizierate and its True character, SD Goitein, Studies
in Islamic History and Institutions, Leiden.

13. The Early Abbasid Vizierate, Journal of Semitic Studies, 37, 1992.

14. History of civilisations of Central Asia, BA Litvinsky et al Vol. III
and IV, Delhi.

  **The author has worked on the ancestry of Allama Iqbal. *
**
Source: Kashmir Sentinel