Persian-Islamic theory of kingship is a code of rules, norms and statements similar to medieval sultans, caliphs and kings in the full meaning of this word. Islam says on the features of truth and what the prophet Mohamed once said categorically. It teaches Muslims to obey God from the lower to upper layers of the Islamic society. This is why kings are at a core of the Islamic treaties about how to maintain fair relationships between a king and his people.
In this respect the Book of Government by Nizam al-Mulk is a living evidence of obedience to God for the highest power in the Islamic country, i.e. kings. This is an improvised and greatly set instruction for those being rulers in the Arabic countries and in Persia, in particular. Hence, the reading says: “It is for kings to observe His pleasure (His name be glorified) and the pleasure of The Truth is in the charity which is done to His creatures and in the justice which is spread among them” (Al-Mulk 12). This extract shows that the theoretical grounds for kings were also considered with the Sacred Scriptures of Islamic people. Here lie points on truth and justice being even higher than any power on earth. Also Nizam Al-Mulk made an effort to lead kings toward redemption in their everyday life, so that sins of the king never covered the people living under the reigning of such king.
Another well-known Islamic author Al-Tabari wrote on sultan’s political legitimacy and success. In fact, he described some episodes of The Conquest of Arabia. One should bear it in mind that Al-Tabari insisted on the supremacy of the God’s name in every deed of a king. This is why only a word from a prophet could show kings the right way, as in cases of Umar and Abu Bakr. The divine commands were rather typical for righteous Muslims. They show points on goodness and conscientiousness. However, in this work God leads a real king to be persistent and consistent in conquering new territories and new peoples. “Go ahead, in God’s name; may God make you perish through wounds and plague” (Al-Tabari 16)! That is how a king should lead its army.
In case with the internal relations Al-Mulk outlines the role of a king as one redressing wrongs of complainants. A king is considered to be a fair judge who can listen to grievances and make up viable statement to agree or disagree in terms of punishing a person. Moreover, another reading by Al-Qadi shows that the election of a king is a matter of Imam and people who think of the prophetic power as being sent by God on him. Thus Al-Qadi illustrates the episode when Prophet tried to point out by “the fist of God” the successor in Persia: “The Prophet had indicated him, without expressly naming him, and they said: He was Abu Bakr” (Al-Qadi 4).
On the example of Abu Bakr and other eminent figures in Islam one may state that heirloom attributes of a king are concerned with the prevalence of God’s decision. The whole code of rules for Persian-Islamic kings presupposes their obedience to God, as the Creator, and decisiveness in relationships with people, as His creatures. Since medieval times, readings of Al-Mulk, Al-Tabari and Al-Qadi pay attention of the high and mighties Muslims to the divine prospects in reigning.
Works cited
Al-Mulk, NIzam. The Book of Government. London: Routledge, 2001.
Al-Qadi. The Book of Faith. NY: Nachiketa Publications, 1974.
Al-Tabari. The Founding of the Caliphate: The Events of the Year, 1837.