تحلیل سیاست گذاری امنیتی خواجه نظام الملک بر اساس کتاب سیر الملوک (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
با آن که در آثار سیاسی متفکران دوران قدیم، از امنیت به عنوان مفهومی مشخص بحث نشده، اما امنیت دغدغه مهمی برای آنان بوده است. در این مقاله بر پایه مفروضه فوق تلاش می شود تا با فهم منطق سیاسی خواجه نظام الملک بررسی شود که خواجه چه عناصری را «ابژه های امنیت» تلقی می کرده و چه «تدابیر، سیاست ها و استراتژی هایی» را برای مقابله با تهدیدات مزبور مطرح ساخته است. به نظر می رسد که مرجع اصلی امنیت و حکومت ایدئال خواجه، پادشاهی نیک بوده که معادل عدل و دارای ترتیبات قواعد مشخصی است. وی تهدیدات را ناشی از دشمنان خارجی، تهدیدات «سخت» خارجیان و اهل فتنه در داخل و تهدیدات «نرم» داخلیِ منبعث از «بدکارکردی» یا «کژکارکردی» نظام عدل مستقر می داند. داشتن سپاه آماده و خزانه مشحون برای تهدید خارجی، رسیدگی به اوضاع دین و تصفیه مداوم دستگاه دولت از نفوذ احتمالی بدمذهبان و ابقانکردن بر بدمذهبان و تهدید سخت داخلی و استفاده از سه دسته راهکار معطوف به ایفای وظایف پادشاهانه، اعمال نظارت ها و مجازات ها، توزیع مناصب بر حسب لیاقت ها، برای مقابله با تهدیدات نرم و تدریجی مطرح می شود. راهکار اخیر شامل نظارت مداوم و پیگیری دائمی از احوال گماشتگان، خاصه وزیر، معطل نگذاشتن اهل فضل، دسترسی آسان به سلطان و نظارت دائمی بر لشکریان و مشخص کردن محدوده های اَعمال گماشتگان می شود.An Analysis of Khwaja Nizam al-Mulk’s Security Policy-making Based on the Book of Siyar al-Muluk
Introduction
While it may seem that ancient thinkers didn't explicitly discuss the concept of security in isolation, the constant concern for security among humankind ensured it was addressed in their works, albeit using different terminology. For example, the authors of "Andarznameh" (political Books of Advice) were focused on preserving governance and kingship. This paper, through a case study of Siyar al-Muluk (also known as Siyasatnameh/Book of Politics) by Khwaja Nizam al-Mulk, aims to reconstruct the "logic of politics" as understood by these thinkers. By exploring their "intellectual world," we seek to show what meanings the themes associated with the contemporary concept of "security" could have held within their framework and worldview.
Methodology
Analyzing the ideas in Siyar al-Muluk, it's clear that Khwaja Nizam al-Mulk identified three main pillars of security: the king (malik), the kingdom (mulk), and the realm (mamlakat). These three elements form an interconnected whole. The concept of justice (adl) for Khwaja wasn't just about modern-day fairness; it included this tripartite framework. Under this notion of justice, values like moderation, adherence to traditions, avoiding religious innovation, oversight of officials' performance, defending against enemy threats, and avoiding extravagance were crucial. Khwaja's idea of "good kingship" was a well-ordered system where everything had its place. In this system, all officials were chosen based on merit and capability, and the king would intervene if any deviation or misconduct was detected. This "ideal" state or "good times" was synonymous with a "just kingship," ensuring the well-being of the subjects and the prosperity of the world. Any departure from this justice was seen as a path to decline and downfall.
Discussion and Results
From Khwaja Nizam al-Mulk's perspective, all forms of policymaking are intrinsically tied to security policymaking, as the ultimate goal is to preserve power, governance, and kingship. Security policymaking focused on preventing threats from emerging, neutralizing them in their early stages, and eliminating any actual and critical threats. It seems that Khwaja Nizam al-Mulk identified three main types of threats: 1) threats from foreign enemies and rival kings; 2) "hard" threats from internal enemies, which he often referred to as "Khawarij"; and 3) threats arising from "deviation from justice," or in modern terms, system malfunctions or dysfunctions.
It seems that Khwaja Nizam al-Mulk devised strategies to counter each type of threat. For external threats, he emphasized the need for a ready army and the expenses for maintaining it, a well-stocked treasury, the king paying soldiers' salaries, keeping subjects content, and showcasing the Sultan's majesty and greatness. According to Khwaja, internal "hard" threats, like uprisings and rebellions, stemmed from the gradual growth of latent or invisible "soft" threats. These were often caused by the spread of false religions and bad beliefs, which laid the groundwork for rebellion and sedition against the government. To counter these threats, Khwaja recommended continuous examination of religious affairs, strengthening true religion, purging the government and bureaucracy of heretical influence, and combating the Khawarij and heretics.
When it comes to the third aspect of security, maintaining "justice," he highlighted several necessities: fulfilling royal duties and establishing good governance, preserving and expanding desirable royal qualities, continuously overseeing officials' work and punishing misconduct, preventing multiple job holdings, avoiding delegation of authority without supervision, creating and maintaining a network of informants, ensuring subjects’ access to the Sultan, monitoring and supervising the army, and basing jobs and titles on merit.
Conclusion
While the modern concept of security isn't explicitly outlined in Siyar al-Muluk, it serves as the cornerstone and unifying thread connecting the various aspects of Khwaja Nizam al-Mulk's intellectual framework. This perspective sheds new light on his intellectual world.
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