political fragmentation and cultural diversity 229in Baghdad, and a fertile agriculture land, there were no strong ties
between the rulers and the inhabitants of the land. The problem
with the strong imported bodyguard-cum-army is that its loyalty, in
the absence of amalgamation with society, becomes confined only to
the power of the military leadership which when changed, forces a
change of loyalty in a similar direction. That was once again an
example of a history repeating itself as in the case of the Ikhshìdids
who followed the Tùlùnids.
The Ikhshìdis, who were yet another Turkish dynasty, followed
the Tùlùnids in Egypt and ruled the country with quasi autonomy
from 935 until they were crushed by the Fatimids in 969. Like his
Tulùnìd predecessor, the founder was appointed by the caliph over
the province of Egypt, and like him he annexed Syria and ruled it
from Egypt, but, unlike his predecessor, he incorporated both Makkah
and al-Medìnah into his domain. Notably, and in contrast to their
predecessors, the Ikhshìdids left no artistic marks or sign of public
works after them, nor did they have a literary life of their own (op. cit.)
Again, neither during the Tùlùnids nor under the Ikhshìdids, does
one notice great works of literature, let alone works on Islamic eco-
nomics. Praise as well as ridicule comedy did exist however, as it was
rewarded extravagantly, and as it was, amazingly and amusingly,
directed to the same ruler. The confrontation between the Ikhshìd
ruler the Abyssinian eunuch Abù-al-Misk Kafur and the renowned
propagandist poet al-Mutanabbi is a well known example. Having
fallen out of favour with Kafur, al-Mutanabbi praise turned into a
bitter attack, which enriched books of Arab literture.
Poets seemed to have replaced jurists in the royal entourage of
these states as they were more pleasing and generally praising.
Moreover, the power of the media, by the standard of the day, was
needed to boast the ruler’s image and provide him with political
propaganda.
But the Turks were destined to play a major part in the Islamic
history for many years to come. It began in around 956 when a
chieftain called Saljuq had settled with his nomad clan in the region
of Bukhara. They embraced Islam zealously and became a major
political force in its history. By 1055 they entered Baghdad where
they were received and honoured by the Caliph who was pleased
to receive their protection. The history of the Saljuqs, who extended
their conquests in all directions, until Western Asia was, once more,
united, is regarded as a brilliant period in Islamic history (Hitti,