چکیده:
The rise of the Seljuks and their persistence, especially in the Alps Arsalan and Malekshah, was effort by well-educated politicians such as Nizam al-Mulk al-Tusi and theologians such as Imam Mohammed al-Ghazali who first wrote the systemic and managerial section And second, the ideological section and discussions of government policy, and justice in Nasihat al-Muluk. This article seeks to answer the question of what was al-Ghazali's intention to write the Nasihat of al-Muluk. The findings show that the Seljuks, due to their lack of Muslim and kingdom history, proceeded in two ways that would not have been possible without the help of mirror writers: the emphasis on exemplifying the Iranian monarchy and insisting on the good faith of both Muslims. And it disrupts power against the Abbasid caliphate for the sake of the monarchy, and so al-Ghazali's transition from religious idealism to political realism becomes apparent. Ghazali not only attributes the power of the institution of monarchy to God, but also considers the existence of this fact to be necessary for the implementation of the law. In fact, the Shari'a superstructure was Appearance, and the Iranian base underlying the bureaucracy and monarchy. This article aims to elaborate on Nasihat al-Muluk from the decisive aspect of Iranian politics with the help of the structurlism method and the theoretical framework of the " Ideological State Apparatuses ".
خلاصه ماشینی:
The Superstructure of Sharia Law and the Substructure of Political Treatise in Ghazali's Nasihat al-Muluk Based on the Text of Seljuk Political Transformations * Rouhollah Eslami ** Seyed Hashem Moniri Abstract The rise of the Seljuks and their stability, especially during the era of Alp Arslan and Malik Shah, was made possible through the efforts of sophisticated political writers such as Khwaja Nizam al-Mulk Tusi and theologians such as Imam Muhammad al-Ghazali; the former took charge of the systemic and managerial aspects by writing Siyar al-Muluk, and the latter took charge of the ideological aspects and discussions related to political orientation, kingship, and the observance of justice by the government.
The research findings show that the Seljuks, due to their lack of Islamic and kingship background, simultaneously adopted two methods that would not have reached fruition without the help of political treatise writers: making Iranian royal traditions a template, and insisting on good beliefs and Islam; both components disrupt the balance of influence and power against the Abbasid Caliphate in favor of the Seljuk Sultanate, and based on this, Ghazali's transition from religious idealism to political realism takes place.
Omid Safi, relying on Foucault's power/knowledge method, has explained the susceptibility and influence of institutions and political power during the Seljuk period (Safi, 1389), but the results of existing research show that al-Ghazali's political writing is derived from the contemporary realities of power relations between the Sultan and the Caliph, and Iran-centric ideas hold an important place in Al-Nasiha li-l-Muluk; a point that Safi has not taken into account.
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