It is first attested in Middle Persian spelled as dpywʾn and dywʾn, itself hearkening back, via Old Persian, Elamite and Akkadian, ultimately to Sumerian dub, clay tablet. The word was borrowed into Armenian as well as divan; on linguistic grounds this is placed after the 3rd century, which helps establish the original Middle Persian (and eventually New Persian) form was dīvān, not dēvān, despite later legends that traced the origin of the word to the latter form. The variant pronunciation dēvān however did exist, and is the form surviving to this day in Tajiki Persian.
In Arabic, the term was first used for the army registers, then generalized to any register, and by metonymy applied to specific government departments. The sense of the word evolved to "custom house" and "council chamber", then to "long, cushioned seat", such as are found along the walls in Middle-Eastern council chambers. The latter is the sense that entered European languages as divan (furniture).
The first dīwān was created under Caliph Umar (reigned 634–644 CE) in 15 A.H. (636/7 CE) or, more likely, 20 A.H. (641 CE). It comprised the names of the warriors of Medina who participated in the Muslim conquests and their families, and was intended to facilitate the payment of salary (ʿaṭāʾ, in coin or in rations) to them, according to their service and their relationship to Muhammad. This first army register (dīwān al-jund) was soon emulated in other provincial capitals like Basra, Kufa and Fustat.
With the advent of the Umayyad Caliphate, the number of dīwāns increased. To the dīwān al-jund, the first Umayyad caliph, Mu'awiya (r. 661–680), added the bureau of the land tax (dīwān al-kharāj) in Damascus, which became the main dīwān, as well as the bureau of correspondence (dīwān al-rasāʾil), which drafted the caliph's letters and official documents, and the bureau of the seal (dīwān al-khātam), which checked and kept copies of all correspondence before sealing and dispatching it. A number of more specialist departments were also established, probably by Mu'awiya: the dīwān al-barīd in charge of the postal service; the bureau of expenditure (dīwān al-nafaḳāt), which most likely indicates the survival of a Byzantine institution; the dīwān al-ṣadaḳa was a new foundation with the task of estimating the zakāt and ʿushr levies; the dīwān al-mustaghallāt administered state property in cities; the dīwān al-ṭirāz controlled the government workshops that made official banners, costumes and some furniture. Aside from the central government, there was a local branch of the dīwān al-kharāj, the dīwān al-jund and the dīwān al-rasāʾil in every province.
Under Abd al-Malik ibn Marwan (r. 685–705), the practices of the various departments were standardized and Arabized: instead of the local languages (Greek in Syria, Coptic and Greek in Egypt, Persian in former Sasanian lands) and the traditional practices of book-keeping, seals and time-keeping, only Arabic and the Islamic calendar were to be used henceforth. The process of Arabization was gradual: Iraq was the first in 697, followed by Syria in 700, Egypt in 705, and finally Khurasan in 742.
Under the Abbasid Caliphate the administration, partly under the increasing influence of Iranian culture, became more and more elaborate and complex. As part of this process, the dīwāns increased in number and sophistication, reaching their apogee in the 9th–10th centuries. At the same time, the office of vizier (wazīr) was also created to coordinate government. The administrative history of the Abbasid dīwāns is complex, since many were short-lived, temporary establishments for specific needs, while at times the sections of larger dīwān might be also be termed dīwāns, and often a single individual was placed in charge of more than one department.
Caliph al-Saffah (r. 749–754) established a department for the confiscated properties of the Umayyads after his victory in the Abbasid Revolution. This was probably the antecedent of the later dīwān al-ḍiyāʿ, administering the caliph's personal domains. Similarly, under al-Mansur (r. 754–775) there was a bureau of confiscations (dīwān al-muṣādara), as well as a dīwān al-aḥshām, probably in charge of palace service personnel, and a bureau of petitions to the Caliph (dīwān al-riḳāʿ). Caliph al-Mahdi (r. 775–785) created a parallel dīwān al-zimām (control bureau) for every one of the existing dīwāns, as well as a central control bureau (zimām al-azimma). These acted as comptrollers as well as coordinators between the various bureaus, or between individual dīwāns and the vizier. In addition, a dīwān al-maẓālim was created, staffed by judges, to hear complaints against government officials. The remit of the dīwān al-kharāj now included all land taxes (kharāj, zakāt, and jizya, both in money and in kind), while another department, the dīwān al-ṣadaḳa, dealt with assessing the zakāt of cattle. The correspondence of the dīwān al-kharāj was checked by another department, the dīwān al-khātam. As in Umayyad times, miniature copies of the dīwān al-kharāj, the dīwān al-jund and the dīwān al-rasāʾil existed in every province, but by the mid-9th century each province also maintained a branch of its dīwān al-kharāj in the capital.
The treasury department (bayt al-māl or dīwān al-sāmī) kept the records of revenue and expenditure, both in money and in kind, with specialized dīwāns for each category of the latter (e.g. cereals, cloth, etc.). Its secretary had to mark all orders of payment to make them valid, and it drew up monthly and yearly balance sheets. The dīwān al-jahbad̲ha, responsible for the treasury's balance sheets, was eventually branched off from it, while the treasury domains were placed under the dīwān al-ḍiyāʿ, of which there appear at times to have been several. In addition, a department of confiscated property (dīwān al-musādarīn) and confiscated estates (dīwān al-ḍiyāʿ al-maḳbūḍa) existed.
Caliph al-Mu'tadid (r. 892–902) grouped the branches of the provincial dīwāns present in the capital into a new department, the dīwān al-dār (bureau of the palace) or dīwān al-dār al-kabīr (great bureau of the palace), where "al-dār" probably meant the vizier's palace. At the same time, the various zimām bureaux were combined into a single dīwān al-zimām which re-checked all assessments, payments and receipts against its own records and, according to the 11th-century scholar al-Mawardi, was the "guardian of the rights of bayt al-māl [the treasury] and the people". The dīwān al-nafaḳāt played a similar role with regards to expenses by the individual dīwāns, but by the end of the 9th century its role was mostly restricted to the finances of the caliphal palace. Under al-Muktafi (r. 902–908) the dīwān al-dār was broken up into three departments, the bureaux of the eastern provinces (dīwān al-mashriḳ), of the western provinces (dīwān al-maghrib), and of the Iraq (dīwān al-sawād), although under al-Muqtadir (r. 908–932) the dīwān al-dār still existed, with the three territorial departments considered sections of the latter. In 913/4, the vizier Ali ibn Isa established a new department for charitable endowments (dīwān al-birr), whose revenue went to the upkeep of holy places, the two holy cities of Mecca and Medina, and on volunteers fighting in the holy war against the Byzantine Empire.
Under Caliph al-Mutawakkil (r. 847–861), a bureau of servants and pages (dīwān al-mawālī wa ’l-ghilmān), possibly an evolution of the dīwān al-aḥshām, existed for the huge number of slaves and other attendants of the palace. In addition, the dīwān al-khātam, now also known as the dīwān al-sirr (bureau of confidential affairs) grew in importance. Miskawayh also mentions the existence of a dīwān al-ḥaram, which supervised the women's quarters of the palace.
As the Abbasid Caliphate began to fragment in the 9th century, its administrative machinery was copied by the emergent successor dynasties, with the already extant local dīwān branches likely providing the base on which the new administrations were formed.
The administrative machinery of the autonomous Tahirid dynasty of Khurasan is almost unknown, except that their treasury was located in their capital of Nishapur. Ya'qub al-Saffar (r. 867–879), the founder of the Saffarid dynasty who supplanted the Tahirids, is known to have had a bureau of the army (dīwān al-ʿarḍ) for keeping the lists and supervising the payment of the troops, at his capital Zarang. Under his successor Amr ibn al-Layth (r. 879–901) there were two further treasuries, the māl-e khāṣṣa, and an unnamed bureau under the chief secretary corresponding to a chancery (dīwān al-rasāʾil or dīwān al-inshāʾ).
The Buyids, who took over Baghdad and the remains of the Abbasid Caliphate in 946, drew partly on the established Abbasid practice, but was adapted to suit the nature of the rather decentralized Buyid "confederation" of autonomous emirates. The Buyid bureaucracy was headed by three great departments: the dīwān al-wazīr, charged with finances, the dīwān al-rasāʾil as the state chancery, and the dīwān al-jaysh for the army. The Buyid regime was a military regime, its ruling caste composed of Turkish and Daylamite troops. As a result, the army department was of particular importance, and its head, the ʿariḍ al-jaysh, is frequently mentioned in the sources of the period. Indeed, at the turn of the 11th century, there were two ʿariḍs, one for the Turks and one for the Daylamites, hence the department was often called "department of the two armies" (dīwān al-jayshayn). A number of junior departments, like the dīwān al-zimām, the dīwān al-ḍiyāʿ, or the dīwān al-barīd were directly inherited from the Abbasid government. Under Adud al-Dawla (r. 978–983), however, the dīwān al-sawād, which oversaw the rich lands of lower Iraq, was moved from Baghdad to Shiraz. In addition, a dīwān al-khilāfa was established to oversee the affairs of the Abbasid caliphs, who continued to reside in Baghdad as puppets of the Buyid emirs.
The Great Seljuqs tended to cherish their nomadic origins, with their sultans leading a peripatetic court to their various capitals. Coupled with their frequent absence on campaign, the vizier assumed an even greater prominence, concentrating the direction of civil, military and religious affairs in his own bureau, the "supreme dīwān" (dīwān al-aʿlā). The dīwān al-aʿlā was further subdivided into a chancery (dīwān al-inshāʾ wa’l-ṭughrā, also called dīwān al-rasāʾil) under the ṭughrāʾī or munshī al-mamālik, an accounting department (dīwān al-zimām wa’l-istīfāʾ) under the mustawfī al-mamālik, a fiscal oversight office (dīwān al-ishrāf or dīwān al-muʿāmalāt) under the mushrif al-mamālik, and the army department (dīwān al-ʿarḍ or dīwān al-jaysh) under the ʿariḍ (further divided into the recruitment and supply bureau, dīwān al-rawātib, and the salary and land grants bureau, dīwān al-iqṭāʾ). A number of lesser departments is also attested, although they may not have existed at the same time: the office charged with the redress of grievances (dīwān al-maẓālim), the state treasury (bayt al-māl) and the sultan's private treasury (bayt al-māl al-khaṣṣ), confiscations (dīwān al-muṣādara), the land tax office (dīwān al-kharāj) and the department of religious endowments or waqfs (dīwān al-awqāf). A postal department (dīwān al-barīd) also existed but fell into disuse. The system was apparently partly copied in provincial centres as well.
The Divan-ı Hümayun or Sublime Porte was for many years the council of ministers of the Ottoman Empire. It consisted of the Grand Vizier, who presided, and the other viziers, the kadi'askers, the nisanci, and the defterdars.
Bamuni Dam Tang-e Divan-e Mahtab (Persian: بموني دم تنگ ديون مهتاب, also Romanized as Bamūnī Dam Tang-e Dīvan-e Mahtāb) is a village in Tayebi-ye Sarhadi-ye Sharqi Rural District, Charusa District, Kohgiluyeh County, Kohgiluyeh and Boyer-Ahmad Province, Iran. At the 2006 census, its population was 38, in 6 families.Cham-e Divan
Cham-e Divan (Persian: چم ديوان, also Romanized as Cham-e Dīvān) is a village in Veysian Rural District, Veysian District, Dowreh County, Lorestan Province, Iran. At the 2006 census, its population was 884, in 192 families.Chicken Divan
Chicken Divan is a chicken casserole usually served with broccoli, almonds, and Mornay sauce. It was named after the place of its invention, the Divan Parisienne Restaurant in the New York City Chatham Hotel where it was served as the signature dish in the early twentieth century. Its creator was a chef named Lagasi. In French, the word divan refers to a meeting place or great hall.
The dish is now commonly prepared with regular Parmesan cheese and remains one of the most classic American casserole dishes today. A "quick" version can be made with pre-cooked chicken breasts, prepared mayonnaise and canned soup. Some versions are topped with potato chips, in a manner similar to that of funeral potatoes.Deh Divan, Jiroft
Deh Divan (Persian: ده ديوان, also Romanized as Deh Dīvān and Deh-e Dīvān; also known as Deh-e Deyūn, Hurkali, and Hūrkatī) is a village in Sarduiyeh Rural District, Sarduiyeh District, Jiroft County, Kerman Province, Iran. At the 2006 census, its population was 418, in 63 families.Deh Divan, Rabor
Deh Divan (Persian: ده ديوان, also Romanized as Deh Dīvān and Deh-e Dīvān) is a village in Rabor Rural District, in the Central District of Rabor County, Kerman Province, Iran. At the 2006 census, its population was 182, in 38 families.Demente criminal
Demente criminal is a television series produced by Venevisión and Univisión. The series is based on the crime novel titled Sangre en el Diván written by Ibéyise Pacheco and is adapted by Rosa Clemente y Raul Prieto. The series is based on the life of Dr. Edmundo Chirinos.Sebastián Ligarde and Lorena Rojas star as the main protagonists.Univision Puerto Rico began airing Demente Criminal from April 1, 2015 at 10:00 PM. Venevisión began transmitting the series under the title Demente from June 16, 2015 at 11:00 PM.Dewan
Dewan (also known as diwan, also spelled or devan and divan) at various points in Islamic history and Indian history, designated a powerful government official, minister or ruler. A dewan was the head of a state institution of the same name (see Divan).Divan, Iran
Divan (Persian: ديوان, also Romanized as Dīvān; also known as Bandar-e Dīvān, Bandar-e Rīvān, Duwwān, and Ruvvān) is a village in Moghuyeh Rural District, in the Central District of Bandar Lengeh County, Hormozgan Province, Iran. At the 2006 census, its population was 1,931, in 310 families.Divan Morad-e Olya
Divan Morad-e Olya (Persian: ديوان مرادعليا, also Romanized as Dīvān Morād-e ‘Olyā; also known as Zīārat-e Dīvān Morād-e Bālā and Zīārat-e Dīvān Morād ‘Olyā) is a village in Howmeh Rural District, in the Central District of Kahnuj County, Kerman Province, Iran. At the 2006 census, its population was 56, in 16 families.Divandarreh
Divandarreh (Persian: ديواندره, Kurdish: Dîwandere – دیواندهره, also Romanized as Dīvāndarreh, Dīvān Darreh, Dīvan Darra, and Dīwān Darreh) is a city and capital of Divandarreh County, Kurdistan Province, Iran. At the 2006 census, its population was 22,842, in 5,305 families.The spoken language in the city is Kurdish, but the language which is used in schools and offices is Farsi, since the official language in Iran is Persian Almost everyone in the city are fluent in Farsi.Diwan (poetry)
In Islamic cultures of the Middle East, North Africa, Sicily and South Asia, a Diwan (Persian: دیوان, divân, Arabic: ديوان, dīwān) is a collection of poems by one author, usually excluding his or her long poems (mathnawī). These poems, frequently sung or set to music, were often composed and collected in the imperial courts of various sultanates and were very well known for their ability to inspire.Faraj Divan
Faraj Divan (Persian: فرج ديوان, also Romanized as Faraj Dīvān) is a village in Seyyed Abbas Rural District, Shavur District, Shush County, Khuzestan Province, Iran. At the 2006 census, its population was 38, in 7 families.List of Ottoman poets
This is a list of poets who wrote under the auspices of the Ottoman Empire, or — more broadly — who wrote in the tradition of Ottoman Dîvân poetry.Mohammad Taladam Tang Divan-e Mahtab
Mohammad Taladam Tang Divan-e Mahtab (Persian: محمدطلادم تنگ ديون مهتاب, also Romanized as Moḩammad Ţalādam Tang Dīvan-e Mahtāb) is a village in Tayebi-ye Sarhadi-ye Sharqi Rural District, Charusa District, Kohgiluyeh County, Kohgiluyeh and Boyer-Ahmad Province, Iran. At the 2006 census, its population was 36, in 6 families.Najm-e Divan
Najm-e Divan (Persian: نجم ديوان, also Romanized as Najm-e Dīvān; also known as Baḩrīyeh (Persian: بحريه) and Baḩrīyeh-ye Najm-e Dīvān) is a village in Jazireh-ye Minu Rural District, Minu District, Khorramshahr County, Khuzestan Province, Iran. At the 2006 census, its population was 12, in 4 families.Ottoman poetry
The poetry of the Ottoman Empire, or Ottoman Divan poetry, is fairly little known outside modern Turkey, which forms the heartland of what was once the Ottoman Empire. It is, however, a rich and ancient poetic tradition that lasted for nearly 700 years, and one whose influence can still be felt in the modern Turkish poetic tradition.
Even in modern Turkey, however, Ottoman Divan poetry is a highly specialist subject. Much of this has to do with the fact that Divan poetry is written in Ottoman Turkish, which was written using a variant of the Arabic script and made extensive use of Arabic and Persian words, making the language vastly different from modern Turkish. In its own time, knowledge of this form of literary Turkish was largely limited to the educated classes.Saheb Divan
Saheb Divan (Persian: صاحب ديوان, also Romanized as Şāḩeb Dīvān) is a village in Dasht Rural District, in the Central District of Meshgin Shahr County, Ardabil Province, Iran. At the 2006 census, its population was 816, in 163 families.Tazeh Kand-e Divan Ali
Tazeh Kand-e Divan Ali (Persian: تازه كندديوانعلي, also Romanized as Tāzeh Kand-e Dīvān ʿAlī; also known as Dīvānlaq and Tāzeh Kand-e Dīvānlīq) is a village in Garmeh-ye Jonubi Rural District, in the Central District of Meyaneh County, East Azerbaijan Province, Iran. At the 2006 census, its population was 58, in 13 families.West–östlicher Divan
West–östlicher Divan (West–Eastern Diwan) is a diwan, or collection of lyrical poems, by the German poet Johann Wolfgang von Goethe. It was inspired by the Persian poet Hafez.