Ṭabarī includes a letter attributed to the Kayanid king Manūshihr that comprises advice that figures in later Islamic historiography in both concept and phrasing. 1 The language of the speech, as will be noted, not only bears a strong connection to Islamic religious and ethical discourse of later times but also addresses in theory problematics that occurred during the Rāshidūn caliphate (among others). Some of the exhortations in the declaration greatly resemble the advice that ‘Umar b. al-Khaṭṭāb gave to the Arab troops during and after their great military campaigns against the Sasanid empire, while other statements of advice serve other purposes of governmental advice that either foreshadow or correct certain policies. Manūshihr’s advice to the leader or governor to apply moderation in pursuing an official delinquent in delivering tax revenues or other financial obligations, for example, contrasts with ‘Alī’s ill-advised persecution of Maṣqala b. Hubayra al-Shaybānī and ‘Abdallāh b. ‘Abbās over financial disputes.
The backdrop of the declaration is the beginning of depredations against the Persian kingdom by the Turks, which prompted Manūshihr to counsel the elite of the state and its military commanders about the need to harken back to the time-honored values of the Sasanid state and the original legal principles of its society. In the statement that precedes this declaration, Manūshihr reportedly rebuked his people (wabbakha qawmahu)—in the manner of prophets, perhaps—and said: “O People! Not all those you have sired are people [innakum lam talidū al-nās kulla-hum]; for people are only truly people so long as they defend themselves and repel the enemy from them [innamā al-nās nās mā ‘aqilū min anfusihim wa dafa‘ū al-‘aduwwa ‘an hum], but the Turks have seized a part of your outlying districts. That is only because you abandoned warfare against your enemy and you lacked concern [laysa dhalika illā min tarkikum jihāda ‘ aduwwikum wa qillat al-mubālāt]. But God has granted us dominion as a test [li-yabluwanā] of whether we will be grateful, and He will increase us, or He will disbelieve and punish us, though we belong to a family of renown, for the source of rule belongs to God. When tomorrow comes be present!” They said they would and sought forgiveness.
When the next day came, he sent for those possessing royalty and the noblest commanders (ahl al-mimlaka wa ashrāf al-asāwira). He invited them and made the leaders (al-ru’asā’) of people enter: he invited the Chief Magus, who was seated on a chair opposite his throne. Then Manūshihr rose on his throne, with the nobles of the royal family and the noblest commanders rising to their feet. He said: “Be seated! I stood up only to let you hear my words.” They sat down.
The following is an excerpt of his declaration.
O people! All creatures belong to the Creator; gratitude belongs to the One Who grants favors, as does submission to the All-Powerful. What exists is inescapable, for there is none weaker than a creature, whether he seeks or is sought; there is no one more powerful than a creator… . Verily, contemplation is light, while forgetfulness [al-ghafla] is darkness; ignorance is misguidance [al-jahāla ḍalāla]. The first has come, and the last must join the first. Before us there came principles of which we are derivative [qad maḍ at qablanā uṣūl naḥnu furū‘ahā]—and what kind of continued existence can a derivative have after its purpose disappears [fa-mā baqā’u far‘in ba‘da dhahābi aṣlihi]?
Verily God has given us this dominion, and to him belongs praise. We ask Him to inspire us with integrity, truth, and certainty [al-rushd wa’l-ṣidq wa’l-yaqīn]. For the king has a claim on his subjects, and his subjects have a claim on him, whereas their obligation to the ruler is that they obey him, give him good counsel, and fight his enemy; the king’s obligation is to provide them with their sustenance in its proper times, for they cannot rely on anything else, and that is their commerce. The king’s obligation to his subjects is that he take care of them, treat them kindly, and not impose on them what they cannot do. If a calamity befalls them and diminishes their gains because a heavenly or earthly evil comes upon them, he should deduct from the land tax that which was diminished. If a calamity ruins them altogether, he should give them what they need to strengthen their rebuilding. Afterward he may take from them to the extent that he does not harm them, for a year or two years.
The king must possess three qualities: first, that he be truthful and not lie, that he be bountiful and not be miserly, and that he be in control of himself in anger, for he is given power with his hand outstretched and the land tax coming to him. He must not appropriate to himself what belongs to his troops, and his subjects. He must be liberal in pardon, for there is no king more long lasting than a king who pardons or one more doomed to perish than one who punishes. Moreover, a man who errs regarding pardon and pardons is better than one who errs in punishing…. If a matter requiring punishment is brought to him [i.e., the king] regarding one of his officials, he must not show him favor. Let him bring him together with the complainant, and if the claim of the wronged one is proved right against him, the sum is transferred from the official to him. But if [the official] is unable to [pay], then the king should pay the sum for him and then return the official to his position, requiring that he make restitution for what he extorted.
The Turks have coveted you, so protect us and you will only protect yourselves. I have commanded arms and provision for you. I am your partner in this matter [wa anā sharīkukum fī al-ra’y], for I can only call myself a king as long as I have obedience from you. Indeed, a king is a king only if he is obeyed. For if he is contradicted, he is ruled and is not a ruler. Whenever we are informed of disobedience, we will not accept it from the informer until we have verified it [mahmā balaghanā min al-khilāf fa-innā lā naqbaluhu min al-mubligh ḥattā natayaqqanahu]. If the report is true, so be it, if not, we will treat the informer as a disobedient one.
Is not the finest act in the face of misfortune the acceptance of patience and rejoicing in the comfort of certainty? Whoever is slain in battle with the enemy [mujāhadat al- ‘aduww], I hope for him the attainment of God’s pleasure. The best of things is the submission to God’s command, a rejoicing and satisfaction in His judgment [al-riḍā bi-qaḍā’ihi]. This world is only a journey for its inhabitants, they cannot loosen the knots of the saddle except in the other [world], and their self-sufficiency is in borrowed things.
How good is gratitude toward the Benefactor and submission to the One to Whom judgment belongs! Who owes submission more to the One above him than he who has no refuge except in Him, or any reliance except on Him! So trust in victory if your determination is that succor is from God. Be confident of achieving the goal if your intent is sincere [thiqū bi’l-ghalaba idhā kānat niyyātukum anna al-naṣr min allāh]. Know that this dominion will not stand except through uprightness [inna hādhā al-mulk lā yaqūm illā bi’l-istiqāma] and good obedience, suppression of the enemy, blocking the frontiers, justice to the subjects, and just treatment to the oppressed. Your healing is within you; the remedy in which there is no illness is uprightness, commanding good and forbidding evil [al-amr bi’l-khayr wa’l-nahy ‘ an al-sharr]. For there is no power except in God [lā quwwata illā bi-allāh]. Look to the subjects, for they are your food and drink. Whenever you deal justly with them, they desire prosperity [al-‘imāra], which will increase your land-tax revenues and will be made evident in the growth of your wealth. But if you wrong the subjects, they will abandon cultivation and leave most of the land idle. This will decrease your land-tax revenues, and it will be made evident in the decrease of your wealth. Pledge yourselves to deal justly with your subjects [ta ‘āhadū al-ra ‘iyyata bi’l-inṣāf]. Whatever rivers or overflows there are, of which the cost [of repair] is the ruler’s, hurry to take care of it before it increases. But whatever is owed by the subjects which they are unable to take care of, lend it to them from the treasury of the land taxes. When the times of their taxes come due, take it back with their produce tax to the extent that it will not harm them: a quarter [of it] each year, or a third, or a half, so that it will not cause them distress.
This is my speech and my command, O Chief Magus! Adhere to these words, and hold onto what you have heard this day. Have you heard, O people?
They said, “Yes! You have spoken well, and we will act, God willing.”