Rashid al-Din Hamadani
Template:Infobox historian
Rashīd al-Dīn Ṭabīb (Template:Langx; 1247–1318; also known as Rashīd al-Dīn Faḍlullāh Hamadānī, Template:Langx) was a statesman, historian, and physician in Ilkhanate Iran.<ref name=EBO>"Rashid ad-Din". Encyclopædia Britannica. 2007. Encyclopædia Britannica Online. Accessed 11 April 2007.</ref>
Having converted to Islam from Judaism by the age of 30 in 1277, Rashid al-Din became the powerful vizier of Ilkhan Ghazan. He was commissioned by Ghazan to write the Jāmiʿ al-Tawārīkh, now considered the most important single source for the history of the Ilkhanate period and the Mongol Empire.<ref name="EI2"/> He retained his position as a vizier until 1316.
After being charged with poisoning the Ilkhanid king Öljaitü, he was executed in 1318.<ref name="EI2" />
Historian Morris Rossabi calls Rashid al-Din "arguably the most distinguished figure in Persia during Mongolian rule".<ref>Template:Cite book</ref> He was a prolific author and established the Rab'-e Rashidi academic foundation in Tabriz.
Biography
Rashid al-Din was born in 1247 into an Iranian Jewish family from Hamadan province. His grandfather had been a courtier to the founder of the Ilkhanate, Hulagu Khan, and Rashid al-Din's father was an apothecary at the court. He converted to Islam around the age of thirty.<ref>George Lane, Genghis Khan and Mongol Rule,Hackett Publishing , 2009 p.121.</ref>
Rashid was trained as a physician and started service under Hulagu's son, Abaqa Khan. He rose to become the Grand Vizier of the Ilkhanid court at Soltaniyeh, near Qazvin. He served as vizier and physician under the Ilkhans Ghazan and Öljaitü before falling to court intrigues during the reign of Abu Sa'id Bahadur Khan, whose ministers had him killed at the age of seventy. His son, Ghiyath al-Din Muhammad, briefly served as vizier after him.
Jāmiʿ al-Tawārīkh
Template:Main The Jāmiʿ al-Tawārīkh "Compendium of Chronicles" was commissioned by Ghazan and initially was a history of the Mongols and their dynasty, but gradually expanded to include the entire history since Adam to Rashid al-Din's time.
Rashid was assisted by Bolad, a Mongol nobleman who was the emissary of the Great Khan to the Ilkhanid court. Bolad provided him with much background about the Mongols.
The Compendium was completed between 1307 and 1316, during the reign of Öljaitü.
Calligraphy workshop: Rab' i-Rashidi
The work was executed at the elaborate scriptorium Rab'-e Rashidi at Qazvin, where a large team of calligraphers and illustrators were employed to produce lavishly illustrated books. These books could also be copied, while preserving accuracy, using a printing process imported from China.
The work was at the time of completion, Template:Circa, of monumental size. Several sections have not survived or been discovered. Portions of the Jāmiʿ al-Tawārīkh survive in lavishly illustrated manuscripts, believed to have been produced during Rashid's lifetime and perhaps under his direct supervision at the Rab'-e Rashidi workshop.<ref>The large literature on these includes: S. Blair, A compendium of chronicles : Rashid al-Din’s illustrated history of the world, 1995, 2006 Template:ISBN (contains a complete set of the folios from Khalili collection, with discussion of the work as a whole); B. Gray, The 'World history' of Rashid al-Din: A study of the Royal Asiatic Society manuscript, Faber, 1978 Template:ISBN. See the article on the work for more</ref>
Historiographical significance
Volumes I and II of the Jāmiʿ al-Tawārīkh have survived and are of great importance for the study of the Ilkhanate. Volume I "contains the history of the Turkish and Mongol tribes, including their tribal legends, genealogies, myths and the history of the Mongol conquests from the time of Genghis Khan to the end of the reign of Ghazan Khan",<ref name="nation">Template:Cite journal</ref> while volume II describes "the history of all the peoples with whom the Mongols had fought or with whom they had exchanged embassies".<ref name="nation"/> In his narration down to the reign of Möngke Khan (1251–1259), Ata-Malik Juvayni was Rashid al-Din's main source; however, he also utilized numerous now-lost Far Eastern and other sources. The Jāmiʿ al-Tawārīkh is perhaps the single most comprehensive Persian source on the Mongol period. For the period of Genghis Khan, his sources included the now lost Altan Debter "Golden Book". His treatment of the Ilkhanid period seems to be biased, as he was a high official, yet it is still seen as the most valuable written source for the dynasty.
The third volume is either lost or was never completed; its topic was "historical geography".<ref name="nation"/>
The most important historiographic legacy of the Jāmiʿ al-Tawārīkh may be its documentation of the cultural mixing and ensuing dynamism that led to the greatness of the subsequent Timurid, Safavid Iran, Qajar, and Ottoman Empires, many aspects of which were transmitted to Europe and influenced the Renaissance. This was the product of the geographical extension of the Mongol Empire and is most clearly reflected in this work by Rashid al-Din. The text describes the different peoples with whom the Mongols came into contact and is one of the first attempts to transcend a single cultural perspective and to treat history on a universal scale. The Jāmiʿ attempted to provide a history of the whole world of that era,<ref name="nation"/> though many parts are lost.
One of the volumes of the Jāmiʿ al-Tawārīkh deals with an extensive History of the Franks (1305/1306), possibly based on information from Europeans working under the Ilkhanids such as Isol the Pisan or the Dominican friars, which is a generally consistent description with many details on Europe's political organization, the use of mappae mundi by Italian mariners and regnal chronologies derived from the chronicle of Martin of Opava (d. 1278).<ref>Jackson, p.329–330.</ref>
Buddhist-Islamic Discourse
In the work Jāmiʿ al-Tawārīkh presents Buddhism in twenty chapters, making it the most extensive and well-informed presentation of Buddhism in any Muslim source. For this endeavour he spoke to Buddhists, visited Buddhist temples, seen statues and witnessed rituals. He was mostly drawing from Tantric Buddhism as it had the closest proximity in Iran.<ref>Elverskog, Johan. Buddhism and Islam on the Silk Road. University of Pennsylvania Press, 2010. JSTOR, http://www.jstor.org/stable/j.ctt3fhkkx. Accessed 23 Aug. 2025. p. 149-150. </ref> He reports on basic Buddhist doctrines such as the Wheel of Life. He notes down how the Buddha visited the Six Realms of Existence and how he learnt that even within heavenly realms (deva) suffering exists. He goes on to describe the heavenly realms and the eight hell realms (naraka). To describe the heavenly realm in Buddhism he explains it terms of the Garden of Eden. Furthermore he records that the generous and kind are born in rish families, while those who ridicule others are born full of infirmities. The extensive accounts of hell and heaven might have taken place through their similarities to Islamic depictions of these realms, especially Muhammad's famous journey to these realms. These similarities could point to infleunces between Buddhism and Islam in their depictions of heaven and hell. Other similarities are found in the terms Rashid al-Nadin used for concepts. One example being how he calls the Buddhist demon Mara "Iblis." When Iblis/Mara sends down his daughters to tempt the Buddha, those demons are called huris, the beautiful maidens of Islamic lore. Another Buddhist doctrine he describes in Islamic reference is nirvana. He compares it to Sufi conceptualisations.<ref>Elverskog, Johan. Buddhism and Islam on the Silk Road. University of Pennsylvania Press, 2010. JSTOR, http://www.jstor.org/stable/j.ctt3fhkkx. Accessed 23 Aug. 2025. p. 154.</ref>
Book transmission: printing and translation
Rashid al-Din also collected all of his compositions into a single volume, entitled Jami' al-Tasanif al-Rashidi ("The Collected Works of Rashid"), complete with maps and illustrations. He even had some of his shorter works, on medicine and government, translated into Chinese. Anyone who wished was given access to his works and encouraged to copy them. In order to facilitate this, he set aside a fund to pay for the annual transcription of two complete manuscripts of his works, one in Arabic and one in Persian.
The printing process used at the workshop has been described by Rashid al-Din, and bears very strong resemblance to the processes used in the large printing ventures in China under Feng Dao (932–953): Template:Blockquote
Authorship and plagiarism accusations
The authorship of the Jāmiʿ al-Tawārīkh has been questioned on several grounds.
Abu al-Qasim Kashani (d. 1324), who wrote the most important extant contemporary source on Öljaitü, maintained that he himself was the true author of the Jāmiʿ al-Tawārīkh, "for which Rashid al-Din had stolen not only the credit but also the very considerable financial rewards."<ref name="EI2">Template:Cite encyclopedia</ref>
According to Encyclopædia Iranica, "While there is little reason to doubt Rashid al-Din’s overall authorship of the Jāmiʿ al-Tawārīkh, the work has generally been considered a collective effort, partly carried out by research assistants."<ref name="Melville">Template:Iranica</ref> Kashani may have been one of those assistants.<ref name="Melville"/>
Some also contended that it was a translation of a Mongol original.<ref name="EI2" />
Authorship of his Letters
Scholars are in dispute about whether Rashid al-Din's Letters are a forgery or not. According to David Morgan in The Mongols,<ref>Template:Cite book</ref> Alexander Morton has shown them to be a forgery, probably from the Timurid period.<ref>Template:Cite book</ref> One scholar who has attempted to defend the letters' authenticity is Abolala Soudovar.<ref>Template:Cite journal</ref>
Fahlavi poems
There are some fahlavīyāt by him apparently in his native dialect: a hemistich called zabān-e fahlavī (1976, I, p. 290), a quatrain with the appellation bayt-efahlavī, and another hemistich titled zabān-e pahlavī ("Fahlavi language").<ref>Template:Cite web</ref>
Loss of influence and death
In 1312, his colleague Sa'd-al-Din Mohammad Avaji fell from power and was replaced by Taj-al-Din Ali-Shah Jilani. Then, in 1314, Öljaitü died and power passed to his son, Abu Sa'id Bahadur Khan, who sided with Ali-Shah. In 1318, Rashid al-Din was charged with having poisoned Öljaitü and was executed on July 13, at the age of seventy.<ref>Template:Cite book, p. 101.</ref> His Jewish ancestry was referenced numerous times in the court. His head was carried around the city after the execution and people were chanting: "This is the head of the Jew who abused God's name, may God's curse be upon him."<ref>Template:Cite book, page 3.</ref>
His property was confiscated and Rab'-e Rashidi, with its scriptorium and its precious copies, were turned over to the Mongol soldiery. A century later, during the reign of Timur's son Miran Shah, Rashid al-Din's bones were exhumed from the Muslim cemetery and reburied in the Jewish cemetery.<ref>[[[:Template:Cite book]], p. 417]</ref>
National and political thoughts
Rashid al-din has been described as an ardent Sunni Muslim, an Iranian patriot and an admirer of the Iranian state traditions. His letters intensely criticize the sub-national Mongol amirs (whom he referred to as "Turks"), who made the centralized administration of the Ilkhan difficult. However, his historical writings do not express the same anti-Mongol and Iranian patriotic views so clearly or frequently.<ref>Template:Cite journal
- Although Rashid al-Din was of a family of Jewish origin nevertheless in his correspondence (as well as in the Jami' al-tawarikh) he invariably speaks as an ardent Sunni Muslim and Iranian patriot, an admirer of the Iranian state traditions.
- Equally, the state of the Ilkhans was to Rashid al-Din not a Mongol ulus, but "the state of Iran" (Mamalik-i Irãn) (...)
- In the Jami' al-tawarikh, a work of semi-official historiography, this Iranian patriotic tendency shows itself only here and there, and then in a disguised form. In his letters Rashid al-Din is more outspoken. There he speaks sharply about the Turks (i. e. the Mongols) as tyrants and oppressors of the Iranian ra'iyyats. Rashid al-Din's dislike for the Turks was also due to the fact that under the last Ilkhans the Mongol-Turkish tribal aristocracy was the main bearer of the centrifugal tendency and a wilful element not always obedient to the central authority in the person of the Ilkhan. In a letter Rashid al-Din calls the Turkish (= Mongol) amirs "pure swindlers and accomplices of the devil".
</ref> The authorship of the letters, which do express them clearly, is disputed and many historians consider them a forgery, as explained above.
See also
References
Sources
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External links
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- The Mongol siege of Mosul from a manuscript of Rashid Al-Din's Jami' Al-Tawarikh, 14th century
- Rashid al-din Hamadani's Illustrated History of the World in digitised book form from the University of Edinburgh
Template:High-ranking ministers and commanders of the Mongol Empire Template:Islamic medicine
- 1247 births
- 1318 deaths
- 13th-century Iranian historians
- 13th-century Iranian physicians
- 13th-century Jews
- 14th-century Iranian historians
- 14th-century Iranian physicians
- Converts to Islam from Judaism
- Executed Iranian people
- Executed prime ministers
- Historians from the Ilkhanate
- Historians of Mongolia
- Iranian inventors
- Jews from the Ilkhanate
- Medieval Iranian people of Jewish descent
- Medieval Jewish physicians of Persia
- Mongolists
- People from Hamadan
- Turkologists
- Viziers of the Ilkhanate