52-Article Text-320-1-10-20200820
52-Article Text-320-1-10-20200820
52-Article Text-320-1-10-20200820
VOLUME 4, ISSUE 1
2020, PP 1 – 19
ISSN 2410-6259
© DISC INTERNATIONAL
Statesmanship of Nizam Al-Mulk Tusi and His Political
Thought: An Exploration
Abstract
The key purposes of this article are to articulate the major political ideas and
theories developed by Nizam al- Mulk Tusi based on his Mag nas Opus entitled
Siyasat Namah. It was composed upon the request of Seljuq King Sultan Malik
Shah was read thoroughly and met with the approval and leading to Malik Shah
declaring that it would be the guide to constitution and law of his state -empire in all
affairs. Then, it became the concern of the king - the head of the state to ensure a
positive environment for the people to attain peace here and the next and to
establish social justice and welfare for each of the subjects in the empire. The name
of Nizam al-Mulk might be honoured and respected as one of the greatest political
philosophers, administrators and statesmen who himself theorized the philosophy
and enforced that in deed in the development of the polity and the fate of the people.
Being an outstanding ruler, he turned himself as the architect, and the most
intelligent, the creative and the shrewd administrator - the Grand minister, and the
statesmen of the Seljuq Empire for a long tenure of thirty years with most glory and
success, developed the state - empire in its heights peak- that made his time of rule
the golden age in human history. By studying this research work the readers in
general, the students of political science and the teachers of the discipline could
globally be acquainted with one of the greatest administrators of the eleventh
century world - without whose name the political history of the world remains an
incomplete one. No theory is above criticism and his is not so. But if it is analyzed
on the prevailed environment in which he lived, would convince us that the theory
of his political system was developed upon such of values and ideals that his time or
day allowed following and practicing that in full swing. The key aspects of his
political system: the essence of the Kingship, the significance of the ministry, the
diplomacy - the embassy, the intelligent agents, the un-dividing relationship
between Sultanate, state -politics and religion, and the challenges for the state-
empire of that day are dealt here with in some extent.
*
Associate Professor, Political science, Department of General Education, Bangladesh Islami
University, Former Principal, Shiddheswari University College, Dhaka, Bangladesh.
Email:[email protected]
STATESMANSHIP OF NIZAM AL-MULK TUSI / R. ISLAM 2
INTRODUCTION
The Environment and Tusi’s Contribution
Nizam al-Mulk lived (1018-1092) in a period when the caliphate reached its lowest
reputation and authority. It had been transformed from an office based on
democratic system into an autocracy then from autocracy to an institution
manipulated by powerful masters(Al - Sayed Abdul MA, 1974). During the period,
there prevailed a great conflict between the accepted ideas of Islamic polity, and the
Perso-Turkish notions which were slowly creeping into the body-politic of the
caliphate. The Islamic principle of political conduct was as we have already seen
that the ruler should not be super-legal person free to act as he willed but that he
should definitely and without doubt under the Divine Law as laid down by the
Apostle of Islam. The circumstances had, no doubt changed since this great
principle was laid down, and the shifting of the capital from Medinah to Damascus
and from, Damascus to Baghdad had made the Caliphate an absolute monarchy in
all but name. While Iranian culture and principles attacked the sanctuary of
Baghdad in the West, it converted the nomadic Turks of Central Asia in the East to
their own way of thought, and when the Seljuqis reached the centre of the Caliphate
they had already become thoroughly Persianized (H.K. Sherwani, 1945).
The ability to ride this period and as prime administrator for 30 years, to
organize the empire and establish peace and prosperity, stamped the administration
of Nizam al-Mulk as the period of golden age for Saljuq rule (Shushtery, 1938). He
organized the system of education and started regular Madrasahs and founded
several important colleges and Universities and endured them adequately with
magnificent grants from the government. He selected the best qualified men and
employed them as heads of colleges and Universities. Among these were Imam al-
Ghazali and Imam al-Haramain at Nishapur. al-Shashi at Heratt and Abu Ishaq
Seraji at Baghdad., which possess ten public libraries. Beside these, there were other
colleges in all important cities, such as Samarkand Balkh, Alleppo, Damascus,
Ghazni and even Lahore. To these, the caliph Mustanser added a magnificent
college with library and other management under the name Mustansiriyah. There
were thirty high schools in Alexandria and seventeen centers of learning in Spain
with seventy public libraries. Spanish Muslims were so eager for education that
from caliph down to the poorest citizens, all were united in studying and
undertaking the long journey in quest of knowledge. There were colleges,
academies, and libraries in Seville, Granada and Cordova. The last named,
possessed besides a most magnificent library, a college which produced over 170
eminent scholars (Shushtery, 1938).
Nizam’s commitment to education was not solely restricted to the establishment of
education institution. But every effort was rendered to facilitate the ways and means
to searching knowledge through the disbursed of scholarships, supplies of books,
lodging, boarding and other necessities, much of which were borne by the ruler with
active care. His administrative acumen also brought progress to infrastructural and
economic development of the empire. Roads and canals were made and taxes were
appropriated for. Land policies prevailed at the time and reforms that he suggested
were employed duly by which the powers and the privileges of the Landlords were
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decreased and the ruler became all powerful only who could fix the quantum or the
tax.
He was entrusted with the various awards or recognition conferred upon
these great men by both ALP Arslan and Malik Shah. The Abbasid caliph Al Qaim
(1030-1075), dignified him the title of Radi-Ul-Amir Al Muminin, an award never
before him conferred on a Wajir (Minister). Malik Shah conferred upon him a great
title of Atabek literally ‘fatherlord. Not only that we come to know that his real
name was Abu Al Hasan Ali, but ‘Nizam al-Mulk’ this honorary title was conferred
on him by his king Sultan Ali Arslan, who appointed him as the Prime Minister (M.
M. Sharif, 1963).
He was able to hold the post of prime minister with the reinging Sultans of
the Seljuq family for more than 30 years, was a famous scholar and statesman, as
well as founder of the famous Nizamiyyah University system which has been the
center of learning throughout the Islamic empire for a long period. He truly
organized the vast empire and established peace and prosperity and truly stamped
the administrative of Nizam al-mulk as the golden age of Seljuq rule and an each
and every task that he rendered bare the mark of his charismatic leading and his
Statesmanship at large. Antony Black has rightly assessed him as the greatest
statesman.of all time (Antony Black, 2011).
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STATESMANSHIP OF NIZAM AL-MULK TUSI / R. ISLAM 4
However, during the reigns of Arslan (455-65/1063-73) and his son Malik
Shah, the Seljuq power reached it’s zenith and Nizam al-Mulk was at the height of
his career as the Grand Wazir, not less than 30 years, a statesman the chief
administration and the pragmatic political thinker of the Seljuq Empire.
Seljuq’s Vast Empire
The Seljuq Turks were nomadic horseman converted to Islam and recognized the
Abbasid caliph in all upholding Sunni Muslim ideals. They conquered much of
central Asia and the Middle East. They created a vast empire stretching 1080
est,3,900,000, from western China to the Mediterranean, including modern-day
Turkministan, Iran, Iraq, Syria, Jordan, Yemen, Turkey, Armenia, Ajarbijan and
part of Uzbekistan, Saudi Arabian, and Palestine. At the high of its development of
the empire was recognized by the Caliph of Baghdad. This empire was established
and its capital shifted from Nishapur (1037-1043) to Rey (1043-1051) to Isfahan
(1051-1118) to Marv, the eastern capital (1118-1153) and finally to the end to
Hamadan, the western capital remained (1153-1194).
The government of the empire was known as the Sultanate in their whole reign.
Persian language was made the official court-language and lingua franca.
And Arabic language was used as the language of law, theology in science, and the
military Oghuz Turkhish dynasty. It was Nizam al Mulk, who developed the whole
empire in its highest peak in his thirty years ruling. His book “Siyasat Namah” was
composed in (469). On the request of Malik Shah was read thoroughly and met with
approval leading to Malik Shah declaring that it would be the guide to constitution
and law in all respects in all his state affairs.
Nizam al Mulk had his early education and got the Qur’an by heart and
learnt the traditions of the Prophet (s) and gathered profound knowledge of Fiqh
under the guidance of Abd al Sawud Fundurazi, a great scholar of law. He, then
studied with an outstanding shi’ite doctor known as Habit Allah, Imam Muaffaq,
one of the great Shafi’i doctors of Nishapur (S.R.A Rizvi, 1981).
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THE WORKS
The Siyasat Namah
Nizam al-Mulk has been reported to have composed the great two works:The
Siyasat Namah (The Book of Government/Statecraft) also known as Siyar al Mulk,
written in 469 with the addition of eleven Chapter’s in the following year (C. E.
Bosworth, 1995).and the Dastur al Wuzara (The Conduct of Ministres) or also
known as the Wasa a of Khwajah Nizam al-Mulk (The Precepts of Khwajah Nizam
al-Mulk) is more referred to ‘Wasaya’. It is also referred by some of the writers to
the entitlement of Majma’u al Wasaya. He also has written a book entitled Safar
Namah (The Book of Travels which is reported to be no more in existence).
To know about all his contribution to government and politics of his time, are to be
known from his two unique books: The Siyasat Namah and Dastur al Wuzara. This
two Persian books are the chief sources for the study of his political thought. He
represented his political thought in terms of Kingship and vizierate were the two
political institutions of primary importance of those days. In al Siyasat Namah he
developed the theory of Kingship: the political system for the Sejljuq Empire.
It is related that the king Malik Shah once asked the Ministers to explain the
cause of troubles affecting the nation. The ministers, including Sharaf al-Mulk, Taj
al-Mulk, Majid al-Mulk and Nizam al -Mulk attempted to produce books on politics
and administration, all of which the king read thoroughly and only Nizam al-Mulk’s
Siyasat Namah ‘met which his approval, leading to Malik Shah declaring that it
would from the law of the constitution of the nation in future (Sadeq, Abulhasan M.
and GHAZALI, 1992).
The book contains 50 chapters spreading over the task of identifying the
factors of political success, royal prerogatives duties along with the administration
of every departments of the government, the way for a state to attain stability and
could be the main requirements of the Seljuqian Empire. This book in all, details the
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STATESMANSHIP OF NIZAM AL-MULK TUSI / R. ISLAM 6
One. Danger of injustice, especially as the minister has to decide numerous cases.
Two. For the sake of pleasing one man, the minister may possibly displease
thousands living in far off climes.
Three. He may well displease the high and the mighty by his acts.
Four. He may inadvertently utter words in an indiscreet moment, which might spoil
his whole career.
Five. He may have to incur the displeasure and ire of magistrates and other high
officials even when these belong to his own kith and kin.
Thus the author tried to give out the dangers of the ministers as the high
officials who have to face difficult every off and on to preserve him his name and
fame. But in the second part of the treatise, he has illustrated the functions and
duties of a minister with full interesting and instructive terms: A minister should
defend the dictates of God, act in accordance with the order of sovereign, have due
regard for those who are in daily communion with his master as well as for the
people of the kingdoms. The future minister is advised to test even the smallest
action of his own on the touchstone of his own common sense and ever to remain a
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man of strong moral character, just conscience and truth, with noble qualities. In
dealing with the desiderate of a minister the author lays great stress on the science
of statecraft. He puts his philosophy in a nutshell when he says that in this world of
causes and consequence, we shall be right in surmising that if the same set of
circumstances occurs the same consequence will follow. Finally, the author advises
the future minister to have special regard for the men of the sword without whom no
throne can be stable, and the men of the pen without whom no ministry can be
successful.
In his treatise ‘Siyasat Namah, like other writers of Mirrors for Princes he
sets forth the traditional Persian theory of Kingship, handed down from the
Sasaniad period, which holds that in every time and age God the Almighty selects
someone from among men and gives over to him the charge of the well-being of the
world and the comfort and tranquility of the human race after duly furnishing him
the arts of government. He also makes him responsible for the peace and security of
the land and endows him with all the necessary prestige in order that God’s
creatures may live in peace and plenty and that justice and security may be the order
of the day. Further, he goes on to say that it is the duty of a ruler to remain in
constant consultation with the wisest, the most experienced and the most competent
of his people and to repose confidence in such of his subjects as deserve it and
delegate to them a part of this duties according to their merit and worth. But this
is not enough, for the ruler is advised to issue an Instrument on Instructions to all
the high officers of state enjoining them to treat the people well and extract only the
dues allowed by the Law of the land (H.K. Sherwani, 1945).
The King – the Head of state should not be a mere figurehead. Rather, his
integrity, credibility, effectiveness and just holding of this leadership duty
necessitate him to unconditionally possess or vigorously strive towards some
specific attributes. That the sovereign must have good moral character, handsome
looks, be just, courageous in peace and war, and have a taste for the art and science.
He must be genuinely faithful, adhering to the basic duties imposed on him by God,
and have concern for the welfare of his people (Erwin I. J. Rosenthal, 1962). the
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STATESMANSHIP OF NIZAM AL-MULK TUSI / R. ISLAM 8
King, the head of state who must have a calmly appearance, a pleasing disposition,
integrity, manliness, daring skill in horsemanship, knowledge of and expertise in the
use of various kinds of art s and accomplishment in different arts, pity and mercy
upon the creatures of God, strictness in the performance of promises, sound faith
and true belief, devotion to the worshipping of God and practice of such virtuous
deeds as praying in the night, abundant fasting, respect for religious authorities,
honoring devout and pious men, winning the society of men of learning and
wisdom, giving regular alms, doing good to the poor, being kind to the sub-
ordinates and servants and relieving the people from their oppressors (S Rizwan Ali
Rizvi, 1978).
Nizam Al-Mulk maintains that the King must be a just ruler to all his intents
and performing duties. He was impressed with the highly exemplary characters of
the Persian past rulers who allowed themselves to be judged in courts if complaints
were duly made against them by the people. Being a true Muslim, Nizam al-Mulk
believed that Taqwa (the piety or ever consciousness of God) can lead to this
humble willingness, committed to all sincerity and for the purpose he must only
qualitatively develop himself but close avenues that could lead opposing objective-
the evils.
Hence, the king should make every effort to become popular through his
service to the people because on the support of the people would lie his real
strength. He must guard himself against becoming a tyrant. The best method of
doing so is to cultivate piety and respect for the Shari’ah because so long as he
follows the law he cannot incline towards tyranny as the Shari’ah prescribes
excellent limits of authority and its exercise. He should make every effort to enforce
justice not only among the people at large but also to punish wrongdoers and
oppressors among his officials who should not be permitted to exceed their
legitimate authority and its exercise (S.R.A Rizvi, 1981). He should keep good
company and cultivate the society of men who give him sound advice. For this, he
has to cultivate a good judgment, because without a sound judgment, he can neither
be a good judge of men, nor their motives nor of the quality of the advice that they
tends to (S.R.A Rizvi, 1981). Justice is the most important quality and the key value
for the Head of State and his subjects are entitled to equality in treatment in the
administration. His intention and his aim must be directed to fulfilling the
requirements of the law as it had been prescribed by the Shari’ah and its aims
(Erwin I. J. Rosenthal, 1962).
Since the Kings must account for their acts on the day of resurrection and
able to defend their action in their treatment of their subjects. The ruler must not
entrust another person with the government, he is required to supervise directly and
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cannot delegate these duties to any other person, not even to his trusted vizier
(Erwin I. J. Rosenthal, 1962). This means absolute monarchy, but clearly within the
confine of the Shari’ah justice and charity are prescribed as a check on arbitrary
rule, and the monarch is bound to follow the religious law and the spirit of the
Shari’ah. He is responsible to appoint good judges who must be of high caliber and
possess knowledge, fear of God – Piety, integrity and be adamant against wrong
doing. The redress of injustice becomes an important element in government since
justice is commanded by God in His Law. The ruler must hold the jurists in respect,
draw them to court and consult them continuously (once a twice a week) and listen
to their exposition of the law and to their interpretation of the Qur’an and the
traditions of Muhammad (SM), until his ignorance is replaced by a sound
knowledge of the commandments so that he would be able to administer the affairs
of this world and to prepare himself for the next. By concourse with the learned he
should acquire sound judgment and justice and thus equity must forever be the
bases for all the orders he issues to his ministers and to the people of his realm
(Erwin I. J. Rosenthal, 1962). And such actions and decisions as he will take will be
based on justice and reasoning.
According to him the main aim of the king is to maintaining the law and
order in the empire so that the people may live with comfort under the shadow of
justice. Therefore, the king, to him, is nothing but an instrument of Al-mighty God’s
Will, acting up to a divine function in the crucial moment of unrest and upheaval.
Upon this point he formulated an idea that the King’s authority is based first of all
on direct sanction and authorization of the Creator, and secondly on the King’s
capability to acquire political strength or power which, with the help of the Creator,
he can master (M. M. Sharif, 1963).
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STATESMANSHIP OF NIZAM AL-MULK TUSI / R. ISLAM 10
the Divine Rights Doctrine. Then he outlined how his Seljuq masters had inherited
their office of Kingship from their ancestors. Their claiming of sovereign power
could be justified on three postulates: (i) divine rights and sanctions, (ii) Hereditary
succession and (iii) claim the right to rule. He found the moral justification for the
passive obedience that the kings could have legitimacy from the citizens and the
minimum requirements for a king to control political administration and life of
people in the world and in the next, for which he stressed on the obedience of the
subjects toward the monarch. In his al-Wasaya he puts advice to the people to
render obedience to the King in these terms (Al-Sayed, 1974; S.R.A Rizvi, 1981).
It is but obligatory to worship the Al-mighty and to obey the King. The
common people generally, and the royal favorites and courtiers particularly, are
under the obligation of such obedience, and more especially one who has been
entrusted with authority in the matters of administration and finance. Without the
aid of God Almighty, an individual can never become a ruler, nor can he bring the
world into the bondage of subjugation. Though there might be several courses of his
rise to political power, they all refer undoubtedly to the same divine help (S Rizwan
Ali Rizvi, 1978).
Therefore the King is entitled to receive obedience from his subjects as his
prerogative, due to his divinely appointed and sanctioned position of authority. His
theory makes it imperative that the duty of the citizens is to obey the King– the ruler
without question the validity or legitimacy of his authority to rule. In this theory the
authority is legitimate because it exists, it is de’ facto. The de’ facto holder of the
power could be unjust and lead the community into disorderly situation. If this type
of situations developed and confusion were to take place in the polity, he then
interpreted that such a possibility will come across not only as a result of the
misrule or misconduct of the rulers but as a manifestation of the sinful behavior of
the people themselves. He skillfully avoided facing the question of the rights of the
community to resist a tyrannical prince who wronged them. By keeping silent and
abiding people could enjoy prosperity, peace and harmony under him his rule (M.
M. Sharif, 1963).
Through out of the Muslim history state and politics remained the part and
parcel of religion and the religion -particularly the Quran and Sunnah of the prophet
(s) constitute the supreme source of its Law, Constitution Culture and Civilization.
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Defining Justice
From his key theory of Kingship, all other aspects of his political system emanate
and integrate each of them with the whole. Therefore, though he developed nothing
as a theory of justice in his siyasah, but in the whole book from first to last, even
while telling a story he never ignored the ideals of justice. Justice became integral
part of his political idea to ensure welfare and prosperity for the people. To Nizam,
the king must render justice without fail. To him justice was a practical maxim and
a social rule rather than a social philosophy: everyone should get what was due to
him. Justice is a moral principle and more importantly perhaps, an expedient way to
preserve the political society and to promote peace and prosperity in the
community- Ummah (M. M. Sharif, 1963).
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STATESMANSHIP OF NIZAM AL-MULK TUSI / R. ISLAM 12
They have the most important role both of the development and the people at the
same time. According to Nizam-al-Mulk, they must be, first of all, the abstemious,
God-fearing and who are without self-interest (S Rizwan Ali Rizvi, 1978) and
dedicated. Along with, to him a ruler should never appoint members of his
companions to high positions in the state-empire and no force high officers of the
Sultanate to be his private companions as they might often indulge in high handed
practices and oppress the people by the virtue of the Liberty they enjoy in the king’s
company (S.R.A Rizvi, 1981).Moreover the government high officials and the boon
companions are judged by the people to know the character and disposition of the
sovereign. If they are feared and good natured, affable, liberal, patient, merciful and
gracious, they will know that the king, has a kindly natured a pleasant- position,
good morals and acceptable manners, but if his high officials and boon companions
are sour -faced, haughty, foolish, miserably and wanton people will judge that king
is of unpleasant disposition, with evil nature, bad temper and bad morals (S.R.A
Rizvi, 1981; S Rizwan Ali Rizvi, 1978).
If the king is Turkish or Persian or one who does not know Arabic and has
not learnt the precepts of Muslim law, of course he will need a deputy through
whom he may perform his functions. The Judges, who is the King’s deputies, so it is
essential for the king to strengthen their hands. It is necessary that for all
the information about every single judge in the country must be available. This is a
most important and delicate matter, because they have power over the lives, and
property of Muslims (S.R.A Rizvi, 1981). On this very ground, the judges of the
Muslim state must be of high caliber and possessing knowledge, fear of God, piety,
integrity and be adamant against wrong doings (Erwin I. J. Rosenthal, 1962).
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His hand must be strengthen by the king and other officers for cause of this
is one of the foundations of the state and itself the product of justice. The post
always used to be given to one of the nobility or else to a eunuch or an old Turk
who having no respect for anybody, would be feared by nobles and commoners
alike. Thus business was transacted with justice and precepts of Islam were guarded
against (S.R.A Rizvi, 1981; S Rizwan Ali Rizvi, 1978). For which Islam stresses on
the organization of state empire.
It is the king’s duty to inquire into the condition of the peasantry and army
both far and near, and to know more or less how things are-If he does not do this he
is at fault and people will charge him with negligence, laziness and tyranny or he
would be an oppressor. However, neither of these imputations is desirable.
Inevitably therefore he must have post masters, and in every age in the time of
ignorance and of Islam, king’s had have most post masters, through whom they
have learnt everything that went on, good and bad by this other knew that the king
was vizilant. In every place they appointed informers and so far checked the
activities of oppressors that men enjoyed security and justice for the pursuit of trade
and cultivation (S.R.A Rizvi, 1981).
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STATESMANSHIP OF NIZAM AL-MULK TUSI / R. ISLAM 14
To Avoiding Rebellion
To avoid rebellion Nizam-al-Mulk advised the king to be aware of or to take the
right measure. The King must pay the army regularly in time in order to have recur
loyalty and efficiency. Slave must be treated well and entertainment and distraction
in moderation are the courtiers’ duty. The sovereign must liberally distribute food
among his subjects and discuss all affairs of state with his viziers. Nizam warns the
King against charging an official with more than one office. Along with these, he
criticizes the contemporary Muslim statecrafts which employed non-Muslim, like
Jews and Christians and heretics, like Qarmatins and adherents of the Batiniyya...
He hates extremism and advocates moderation, the golden mean in all acts
government, and insistently asserts that justice is the chief requirement to recur and
develop the State Empire and its subjects. The Book of Government – the Siyasa
Namah and Al-Wasaya that he composed on the appreciations of Malik Shah – the
King of Seljuq Empire came to use in practice in the running of the empire and the
well– being of its people.
The Ambassadors
Relating to the treatment of the ambassadors, coming from foreign countries,a
trustworthy person must be appointed to carry them conduct them to nearest big
city, there he would hand them over to another agent who would likewise go with
them to next city and so on until they reach the court (S Rizwan Ali Rizvi, 1978).
Nizam al Mulk has given out the functions and the mission of the
ambassadors appointed to other countries to make the king aware of the real
condition of other countries to resolve the actions express the duties and functions
of the ambassadors as follows:
It should be realized that when kings send ambassadors to one another’s territories
their purpose is not merely to communicate the message or the letter only, but they
have hundred other points in secret and object in view. In fact they want to know
about conditions of roads, mountain passages, rivers and grazing grounds, to see
whether an army can pass or not ; where fodder is available and where not ; who are
the officers in every place ; what is the size of that king’s army and how well it
armed and equipped ; what is the standard and of his table and his company ; what
is the organization and etiquette of his court and audience-hall ; does he play polo
and hunt ; what are his qualities and manners ; his designs and intentions ; his
appearance and bearing ; is he cruel or just ; old or young ; is his country flourishing
or decaying ; are his troops contented or not ; are the peasants rich or poor ; is he
avaricious or generous ; is he alert or negligent in affairs ; is his wazir competent or
not ; of good faith high principles or of impure faith and bad principles ; are his
generals experienced and battle-tried or not ; are his boon companions polite and
worthy ; what are his likes and dislikes ; in his cups is he jovial and good natured or
not ; is he strict in religious matters ; does he sue magnanimity and mercy or is he
careless ; does he incline more to jesting or to gravity ; and does he prefer boys or
women. So that if at any time they want to win over that king or oppose his designs
or criticize his faults, being informed of all his affairs they can think out their plan
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of campaign, and being aware of all the circumstance, they can take effective action
as happened to your humble servant in the time of the martyr sultan ALP Arslan.
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STATESMANSHIP OF NIZAM AL-MULK TUSI / R. ISLAM 16
at strengthening orthodox belief and practice rather than at fanning sectarian strife
and he adds that they have built the Nizamiyya educational institutions only for the
protection of the scholars, integrating their views and holding up the public interest
but not to make controversy and dissention in the realms of education and
knowledge. Along with this though he developed his theory of Kingship his theory
is more moderate and for the public interest than that of the Machiavelli’s theory of
Kingship developed in the fourteen century in the west.
When the King’s wives begin to assume the part of rulers, they base their
order on what interested parties tell them, because they are not able to see things
with their own eyes, in the way that men constantly look at the affairs of the outside
world. They give orders following what they are told by those who work amongst
them such as chamberlains and servants In all ages nothing but disgrace, infamy,
discord and corruption have resulted when kings have been dominated by their
wives (A. K. S. Lambton, 1968; S.R.A Rizvi, 1981; S Rizwan Ali Rizvi, 1978).
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The challenges from these heretics were revolts, and Nizam-al-Mulk made
a historical data on the revolts of Majdak, Babak and the rising of the Qarmatis and
Batinis meaning esoteric - among these the last two were of more important. About
the origin of the Qarmati religion he says: “Jafar Al Sadiq had a son whose name
was Ismail, he died before his father leaving a son named Muhammad, and this
Muhammad lived until the time of Harun-al-Rashid. Now one of the Zubairis
suggested Harun Al Rashid that Muhammad was plotting a revolt preaching in
secret with intention of seizing the Caliphate. Harun-al-Rashid brought Muhammad
from Madina to Baghdad and put him in prison, and during this confinement he
died, and was burried in the cementery of the Quraysh “. Muhammad, a certain
Hijazi page called Mubarak, and he was a calligrapher in the first script known as
muqarmat for this reasons he used to be called Qaramitiyah (S.R.A Rizvi, 1981; S
Rizwan Ali Rizvi, 1978). And then, he points out their rising in Kuhistan, 'Iraq and
Khurashan in the land of Syria and the west, in the district of Herat and Ghor and so
on, and thus he made the conclusion:
Whenever the Batinis have appeared, they had have a name or a nickname,
and in every city and province they have been known by a different title, but in
essence they are all the same. In Aleppo and Egypt, the called them Ismaili, in
Qunkãshān,Tabaristan and Sabzwār they were called Shiites, in Baghdad,
Transoxiana and Ghaznain they were known as Qarmatis,in Kufa as Mubarakis, in
Basra as Rawandis and Burqais in Rayy as khalafis, in Gurgan as the Wearers of
Red, in Syria as the Wearers of White, in the west as Sa’idis,in Al Ahsa and
Bahrain as Jannabis and in Isfahan as Batinis, whereas they called themselves the
Didactics, and other such names. But their whole purpose is only to abolish Islam
and to lead mankind astray (S.R.A Rizvi, 1981).
EPILOGUE
Nizam al-Mulk played a formative part in the establishment of the judicial fiscal,
administrative structures that remained operative in Persia down to the nineteen
century and in the development of the socio-economic infrastructure including
secure communications of his most important initiative was the provision of the
funds for the foundation and running cost of the Madrasha- the educational
institution in every major city including the Nizamiyya in Bagdad Build-1065-67 in
which education was free (Antony Black, 2011). His political theories revealed that
he believed in the Islamic principle of equality, where by everyone in the state,
irrespective of status or power shall receive equal opportunities equalites and
economic opportunity is a prerequisite for the attainment of social equality (S
Rizwan Ali Rizvi, 1978). His king – the Sultan is totally a different one
characterized with invaluable of human attributes and leadership quality which is
elaborated in terms of the theory of Kingship to him. He is responsible for the
welfare for the subjects, and is personally accountable to God, not only for his own
conduct, but also for the conduct of his officials towards the people. It is, therefore,
an essential part of his duty that he should appoint as government officers only
those who are God-fearing learned, pious and righteous, and should instruct them to
treat the people well. Because as justice brings prosperity, oppression leads to the
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STATESMANSHIP OF NIZAM AL-MULK TUSI / R. ISLAM 18
devastation of a country (Mian Mohammad Sharif, 1966). The political theories that
he has revealed are of unique one from those of the Islamic and western thinkers
developed in the middle ages and latter on. If we think over his theories we would
be convinced that none of each is against the democratic ideals for which even
today the word struggles for. To Nizam Al-Mulk, the person most worthy of
Kingship is he whose heart is a repository of justice, whose house is a heaven for
wise and religious men and whose boon companions and agents are descret and
God-fearing (S Rizwan Ali Rizvi, 1978).
His most responsible king is not the king but became the father like
guardian who always thinks for this subjects for their welfare and betterment being
finally accountable to God for all his actions both personal national and all state
affairs.
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