چكيده لاتين :
Given the constructive role of thinkers and the diversity of their functions in societies, the
study of the relationship between government institutions and the scientific class is considered
as an important historical study. Of course, the confrontation of the rulers with the ups and
downs of their time has a major role in the historical direction of the issue. Now, by
examining some political requirements, the government reasons that determined the Abbasid
caliphs to pay attention to the classes of scholars and intellectuals are pointed out. The results
showed that the caliphs' need for funding for Baghdad, their quest for legitimacy, their interest
in engaging with Western neighbors, turning to the Ancient East, keeping pace with the Sunni
majorities, and curbing Shiite control were among the reasons for the caliphate's attention to
the society’s elites. Also, alignment with pro-government groups and the control of minorities
as opposed to the government has intensified this attention.
Introduction
Paying attention to the status of science and thought and its effect on the originality of
theoretical foundations highlights the role of thinkers in the intellectual development of
society and public enlightenment. Additionally, scientists have abilities that human societies
and ruling political systems need in growth and excellence (Farihi, 2009, p. 638). Therefore,
the relationship between rulers and scientific classes becomes an important issue that will not
be possible to study without knowing the requirements of the government.
The Umayyads did not feel the need for a theoretical identity due to their militant nature.
But, the Abbasids, relying on the scientific heritage of the past, tried to develop civilizational
structures. They found that by creating cohesion among scientists, they would be able to
achieve the goals of government. Some of the agents of power who were the thinkers
themselves took a new initiative. They increased their authority by paying attention to the
scholars and uniting elites with the government so that in the period between Safah to
Mutawakel (132 to 247 AH / 730 to 845 AD) which is known as the first era of the Abbasids,
caliphs such as Mansour, Mehdi, Aaron and Mamun ruled the Islamic lands under the shadow
of talents. This was to the extent that some contemporary writers considered the first era to be
comparable to the first period of Louis XIV of France (1638 to 1715 AD/ 1040 to 1117 AH)
in terms of being adorned with writers, poets, and scientists (Halabi, 1993, p. 51).
Materials & Methods:
The present study, using a descriptive-analytical method and citing historical sources,
sought to answer a fundamental question: What political norms have drawn the attention of
the Abbasids to the thinkers? To answer this question, the following hypotheses were
considered: the ability of scholars in these political requirements and their participation in
strengthening the caliphate were the main factors of this success. Using the term scientific
community, the scope of this research was not limited to specific classes, and jurists,
narrators, theologians, poets, and translators are all examples.
Discussion of Results & Conclusions:
The non-monopoly of the Abbasids provided the means for the mixing of ethnicities and
nations and cultural diversity in the Islamic world. As a result, the acquaintance of the
caliphate with scientific celebrities became an inevitable truth and a new chapter began in
Islamic culture and civilization. The important point in this article was that the participation of
the elites in responding to political demands brought the caliphate closer to them and
increased the intensity of this acquaintance. As a result, along with this innovation and
political orientation, the decisive and firm support of allied scholars became the priority of the
work of caliphs of the first Abbasid period. So, they decided to strike a balance between their
unlimited desires and the ability of the educated.
Mansour, who was looking for a way to succeed in overcoming the political turmoil of the
Fitrat period, did not neglect the role of thinkers. Besides, he made the invitation of scholars
and poets the headline of his policy. In the fight against heretics, Mahdi appealed to the
authors, and Aaron decided to take steps to transfer the civilized heritage of the past to
Baghdad with the help of the sages. It is important to note that, with the spread of Greek
philosophy, the caliphs inevitably preferred philosophers to modernists. Because they
introduced the philosophical reason as the only reference in the rational explanation of the
religion. Certainly, in such a situation, political achievements depended on the efforts of
philosophers. A theory that, in addition to honoring the Mu'tazilite scholars, needed to explain
and expand the principles of Etzal from the language of literature and theologians. As a result,
writers and theologians, along with philosophers, came into focus.
The findings also showed that factors such as the functions of religious scholars in
approving the single state religion (Etzal), the conduct of debates by theologians, and the
victory of the people of Jadal in the struggle against ideological opponents led to the
strengthening of domestic politics. Additionally, the participation of the sages in benefiting
from the advice of the kings of Iran and the eloquent language of writers and poets' epic
reflection on the aspects of power (especially in battlefields) contributed to political stability
along the eastern and western borders. On the other hand, the establishment of schools in line
with the necessity of the concurrence of the position of jurisprudence with the government
provided the means for the caliphs to interact with the jurists.
In the end, it should be noted that the ignorance of the undeniable position of Sunni scholars
among the majority of Sunnis and the pretense of closeness to Shiite scholars led the caliphs to
use their (albeit seemingly) accompanying political survival in a double and shrewd manner.
