I was the Queen of Persia

Page 30

This was exactly what Shahzani wanted.

She had long wanted to recruit more female soldiers, to elevate the status of women through meritorious service, and to demonstrate through her achievements that women can do just as well as men.

Of course, this is also a necessity based on objective reality.

Shahzani once conducted a simple survey of the household registrations in the cities of Transoxiana and found that women accounted for more than 60% of the population, while men accounted for less than 40%. A large number of young and strong women were unable to marry, living alone and facing various restrictions. They could neither meet their needs and desires nor realize their skills and ambitions, resulting in a waste of human resources.

Even promoting Islamic polygamy wouldn't solve the problem, especially since Shahzani doesn't advocate for this outdated form of marriage.

The objective reality of more women than men required rulers to appropriately liberate women, allowing them to participate extensively in social production, enter public life, and join the army in order to maintain the ruling order.

In short, the enthusiasm of women to join the army was unprecedented.

In Samarkand, Keshi, Nakhshab, Shihanna, and other cities and towns, the military recruitment stations were packed with young girls and women eager to be conscripted. The crowds were dense and bustling, creating a spectacular scene.

Inside the conscription office, the accompanying staff and clerks were busy registering the new recruits' names, hometowns, and other information on Samarkand paper. Afterwards, officers led them to the barracks to collect their armor, uniforms, and other supplies. The female and male soldiers were equipped identically, except for their underwear: female soldiers wore briefs, while male soldiers wore boxer shorts.

The Samanid court's female guards, directly under the command of the Samanids, naturally received an influx of fresh blood.

This elite heavy cavalry unit has now expanded to 1500 men, organized into one thousand-man regiment and five hundred-man companies. They are stationed in the Arg Castle district of Samarkand, where there are fortified brick barracks, stables, and training grounds, and their proximity to the governor's residence allows them to effectively protect the area.

Along with its rising military status, its academic achievements have also increased.

Under Farzana's direct guidance, more literacy schools (Dabilistan) were established in various counties, and it was stipulated that girls had the same right to attend school as boys, and of course, the same obligations.

After this decree was issued, Samarkand scribe families with daughters began sending them to school. Gradually, this trend spread, and girls attending school was no longer a rare occurrence. When the time was right, the government, following Shahzani's instructions, reduced tuition fees and expanded the student body to facilitate the future establishment of a larger and more efficient civil service staff.

The New Customs Movement, which began with the abolition of "honor killings" and the liberation of women, quickly spread from Samarkand to various counties in Transoxiana province.

Taking advantage of the momentum, Shahzani planned to gradually abolish some overly conservative women's attire, such as the burqa. She advocated that the burqa should only be worn for prayers in mosques, and that it should not be worn in daily work or production as it hinders movement.

If necessary, force may be used to enforce and implement the policy.

With the further improvement of women's status, more brave and skilled women, or those who are knowledgeable and intelligent, were absorbed into the state apparatus of the Saman regime and became an important force in the Iranian state.

Despite the criticisms raised by conservative theologians and traditionalists regarding the large-scale conscription of women into the military and government, and their insistence that such behavior was "incompatible with tradition" and "incompatible with the teachings of the prophets," their objections proved futile in the face of the women's glorious victories and achievements.

Seeing the results, Shahzani was very satisfied and opened the [Persian King's Chronicles] system to unlock skill bonuses.

Four talent trees:

National Management (2/25)

Military Warfare (3/25)

Economic development (2/25)

Culture and Technology (1/25)

Experience points: Level 19 (95%/100%)

Current remaining talent points: 11

"National Management - [Daughter of Iran], Effect: Probability of women achieving success +100%, social prejudice against women -10% per year. Prerequisite: At least one women's liberation measure has been implemented (completed)."

Choose to unlock this option.

Chapter 66 Persian-Style Islam (1)

The study of the Samarkand government office.

The Persian-style corner niches are arranged symmetrically, filled with a wide variety of books, neatly arranged according to categories such as history, astronomy, geography, medicine, religion, and philosophy.

Shahzani, Bahraim, and Farzana sat at a table piled high with documents, each handling official business presented by their subordinates and officials.

Initial results have been achieved in the development and construction of Ha Trung province, but the domestic and international situation remains less than optimistic.

Two days ago, news arrived that Ilik Naser Khan had led the main force of the Karakhanid army back. Judging from the itinerary, the Karakhanid army would reach Uzgan (a city in the eastern Fergana Valley) in another week. Although a new battle had not yet begun, it was drawing ever closer.

Aside from the Karakhanid Dynasty, their arch-enemy, the recent movements of other surrounding regimes and tribes were also compiled and submitted by diligent officials.

“Kadehuda, take a look at this.” Farzana handed a document to Shahzani.

"Mahmud of Ghazni has recently led his army to conquer the Shahya dynasty, winning several victories and killing many Hindustan soldiers. He has now amassed troops and established camps in the Kabul Valley and plans to advance into the Punjab region..." Shahzani read the contents aloud.

After reading the document, I have a fuller understanding of the current situation.

She knew that between 1000 and 1001 AD, Mahmud Ghazni would destroy the Shahija dynasty in Peshawar and lead his cavalry into the Indian subcontinent, expanding his vast empire. At that time, a large, Persianized Turkic empire would rise south of the Amu Darya, becoming a powerful rival to the emerging Samanid Persian regime.

“This Mahmoud is quite a capable monarch; it seems we should keep a close eye on him in the future.” Falzana’s expression revealed a hint of caution.

"Tch, they're nothing but slaves of us Iranians. Their Ghaznavid rulers, from Alptegin to Subuktegin, were originally Ghulam slave soldiers of the Samanid dynasty who seized power through intrigue and trickery."

"Besides, Hindustan has no shortage of brave warriors, does it? It's said that their Rajput warriors are also highly skilled in martial arts. That Turkic slave lord might not even be a match for them!"

Bahramu seemed somewhat dismissive.

“Well said. But Mahmoud has copied our Iranian military tactics. His army has a large number of Turkic-style horse archers as well as a large number of Iranian armored cavalrymen. I think the Hindustan warriors will be at a disadvantage in the face of such a powerful cavalry force.”

"Furthermore, as you also know, Hindustani warriors are accustomed to defeating their opponents with individual bravery, but they are lacking in troop deployment and may not be able to withstand Mahmoud's cavalry formation."

Shahzani offered insightful observations.

In essence, this is the "God's perspective" of a time traveler. Historically, Mahmud defeated the tactically conservative Indian state armies and dismantled the Gandhara-Punjab defense line by relying on Iranian-Turkic light and heavy cavalry groups, thus enabling him to enter the South Asian subcontinent and expand the empire's territory.

“I agree with that view.” Farzana rested her chin on her hand and thought for a moment. “Compared to warriors, the war elephants of Hindustan can cause more trouble for the Ghaznavid army.”

“It depends on the commander’s skill. War elephants are not easy to control; if they get startled and lose control, they can cause serious losses to the army. Besides, the Ghazni are no strangers to war elephants,” Shahzani continued to analyze.

Several Turkic female slaves brought over trays filled with dried fruits, melons, sweet cakes, fruit syrups, and other snacks. Shahzani casually picked up a dried fig from the tray and put it in her mouth.

"Well, the situation is still unclear. Who knows if the Shahija army can turn the tide? They are, after all, descendants of the former Kushan dynasty. They should inherit some of their ancestors' bravery, right?" Bahramu also picked up a slice of watermelon.

(Note: At the time, some Persians believed that the Shahija dynasty in the Indo-Afghanistan border region evolved from the remnants of the Kushan Empire.)

The bright red, translucent flesh overflows with moist juice.

“Mmm, sweet and delicious! The fruits of Samarkand are indeed incredibly sweet and fragrant. You should try some too!” Bahram urged.

After the three finished eating the fruits and snacks, they discussed military affairs and politics for a while, as if pointing out the flaws in the world.

It was after evening prayers, and Farzana and Bahramu had left for other official business, leaving only Shahzani in the study. She took out Narsahi's "History of Bukhara" and began to read it with great interest.

Upon reading the chapter about Abu Muslim Khorasani leading an uprising, she couldn't help but ponder.

Abu Muslim Khorasani, born a freedman from Persia, was one of the founding fathers of the Abbasid Caliphate. He led the Khorasan Persian army in campaigns across the country, gathered many Khorami followers, and defeated the Chinese Tang Dynasty army at Talas, laying the foundation for the Caliphate. However, he was killed because his achievements overshadowed the Caliph.

His death sparked outrage among many Iranians, leading to the Babak Rebellion. The Persian governors and generals in the east gradually became alienated from the Caliph, which led to a series of resurgences of Iranian-owned regimes since the 9th century.

Reflecting on Iran's glorious past, the complex interplay of various forces, and the immense role religion played in uniting people in ancient societies, I am reminded of the importance of religion in this regard.

Shahzani immediately decided to establish an Iranian-style Islamic sect as its guiding ideology to enhance the cohesion between the military and the people.

She had this idea for a long time, but the conditions for its implementation were lacking before, but now the time is ripe.

From a macro perspective, through the management and development of the Safar and Samanid dynasties, the various sects of Islam that have spread in Iran and Central Asia, whether Sunni, Shia, or other sects, have been more or less Persianized.

At this time, there were many religious sects in Iran, such as the Kufahanafi, Ismaili, and Sufi sects of Islam, as well as non-Islamic sects such as Zoroastrianism, Manichaeism, and Nestorian Christianity.

But in Shahzani's view, their Persianization was not yet sufficient and could be further deepened.

After careful consideration, a less prominent, niche school of thought was finally chosen—the Horami school.

This was a religious sect that circulated among the people of Iran and Central Asia from the 8th to the 10th centuries AD. It had a deep connection with the uprising of Abu Muslim Khorasani and also had a great influence on the Mughal Rebellion and the Babak Rebellion in Central Asia. It had many followers during the Samanid dynasty.

The reason for choosing it is based on several considerations:

First, it is quite popular among the people in Iran and Central Asia and has a certain mass base;

Second, its doctrines are relatively inclusive and enlightened, and it incorporates ideas from Zoroastrianism, the Mazdaq movement, and other religions.

Third, it advocates social fairness and has a simple communist character;

Fourth, it has a strong Iranian national character.

Of course, Shahzani did not simply copy it verbatim, but modified it according to the objective circumstances, designing a "Persian-style Islamic sect".

Chapter 67 Persian-Style Islam (2)

Ardashir the Great, the founder of the Sasanian dynasty, once said: "Religion and political power are like twin brothers; they cannot be separated from each other. Religion is the foundation of political power, and political power protects religion. Without a foundation, political power will perish; without a protector, religion will also disappear."

The Sasanian dynasty established a comprehensive theocratic system. At that time, Zoroastrianism had a strict central-local hierarchical system. The Grand Mubed, holding supreme power at the central level, was in charge, while local Mubeds and Mupatis according to their rank received leadership. Religious doctrines served as a crucial basis for adjudicating judicial matters. The religious and administrative bureaucratic systems coexisted, and Zoroastrian shrines possessed vast amounts of land and slaves.

This theocratic system provided a template and blueprint for subsequent Iranian regimes, and despite the different religions, their experiences and frameworks could be mutually adopted.

After the Arab invasion in the 7th century AD, Islam gradually gained the upper hand. The former Zoroastrian Mubaids and Muhus exchanged their scriptures and transformed into Muslim mullahs, imams, and imams, continuing to monopolize religious authority.

For centuries, religious forces have been an important force in maintaining the rule of the Iranian regime and cannot be ignored or eliminated, but they can be reformed and changed.

In fact, Shahzani has a dialectical view on religion; on the one hand, many religious rules and dogmas do indeed restrict subjective initiative and hinder the development of productivity; but on the other hand, under the level of development in ancient times, religion was the best means of uniting people's hearts.

This means that using religion as a tool of governance requires a proper balance between "reform" and "adaptation" based on the objective realities of social development.

The history of Iran after the Islamic Revolution provided her with ready-made experience: clerics also had to study science, engineering, literature, and history, and they also had to take exams; religious laws could be written on the spot, and theoretically, the Grand Ayatollah (the supreme religious leader) could write a doctrine on the spot whenever necessary.

"It's nothing more than a tool for maintaining order. As long as it can maintain rule, it doesn't matter how it's changed," Shahzani thought, reflecting on the turbulent modern history.

……

After establishing the overall goals, Shahzani began to make detailed plans.

The first issue is the compatibility of doctrine and culture.

The Samanid dynasty has already provided some experience and translated the Quran into Persian; Shahzani needs to continue to refine it.

She advocated for prayers and readings in Persian, continuing to suppress the space for Arabic to survive.

Religious texts temporarily accept the historical facts of Muhammad's migration and founding of his sect, but also incorporate the history of Sasanian Iran during the same period, including figures such as Anushirwan, Bahram Chubin, and Parviz.

While practicing Islam, they also vigorously promoted ancient or epic Iranian emperors and heroes such as Qayymalz, Hushan, Jamshid, Faridon, and Dalab.

Secondly, there is the issue of doctrine dissemination.

Shahzani believes that radical methods are not advisable, and a gradual approach is more suitable.

For other sects within the Islamic system, she temporarily refrained from using forced conversion, instead maintaining the interests of these traditional sects, respecting their freedom of belief, and gradually achieving ideological assimilation in a more moderate manner.

The same applies to a few religions, such as Zoroastrianism.

The entire process is expected to take several years, or even decades.

In this process, a steadfast and loyal core force is needed as the foundation for ideological promotion. She happened to have such a guarantee at her disposal: the most elite Samanian court female guards.

As elite officers and soldiers directly under her command, the palace guards had a very close relationship with Shahzani and always carried out her orders resolutely and strictly.

Correspondingly, during her campaigns, Shahzani also instilled in them a strong sense of Iranian history and national identity, making them an extremely reliable machine for both war and evangelism.

For some time afterward.

After the daily roll call of the palace guards, Shahzani would spread her original "Persian-style Islam" ideology to the female guards. Because it was simple and easy to understand, and also incorporated a lot of Iranian local elements, they easily accepted this doctrine.

With the immense prestige of the female governor, the new doctrines quickly spread within the Samanid army, and at the same time, a large number of officials, priests, and the general public gradually accepted this unique sect.

Imams and mullahs who held strong Shubi (Iranian nationalism) views and were staunch supporters of the female governor became the backbone of the new doctrine's spread. Their high-ranking positions and their experience and access to dogma facilitated the dissemination of the modified Khoramiism.

……

Friday, the Friday prayer.

The mosque's courtyard was packed with people, Muslims gathered around the sermon table, listening to the cleric's routine sermons.

"All praise belongs to Allah..." Qatib (the preacher) held his staff and recited the mantra aloud in standard Persian to the crowd below. As is customary, he began by praising Allah.

As the preaching unfolded, Shahzani's new doctrines began to reach the ears of believers.

"I praise the Most High God. I bear witness that there is only one God, Huda, and the Zoroastrian gods Ahura Mazda and Hormozd are incarnations of God in ancient times. God, as the supreme being of light and sacred fire, the only creator of the world, has been unique and unparalleled from ancient times to the present..."

The missionary's expression was solemn and dignified, his tone melodious and rhythmic. The audience below, their faces filled with piety, were already deeply immersed in the profound influence of the speaker's eloquence and stories.

Immediately afterwards, Qatib sat high on the altar and began to recount the achievements of Iranian monarchs such as Ardashir, Shapur, Anushirwan (Khosrul I), Ismail, and Nasr.

Of course, the stories of famous Islamic figures such as Ali and Hussein will still be told, but the length of the presentations will be further reduced.

After the sermon, the Islamic clerics picked up the blazing torches and lit the sacred fire, symbolizing the sun and light, on a special device set up inside the mosque, just like the Zoroastrians.

The gathered believers immediately erupted in thunderous cheers of devotion, completely immersed in the sublime ideas of this "Persian-style Islam".

“This is one of the practical ways to combine religious doctrine with national culture…” Shahzani stood under the arcade on the second floor of the mosque, looking down at the devout and enthusiastic crowd.

She opened the [Chronicles of the Persian King] system and selected a new buff.

Four talent trees:

National Management (3/25)