The Political Thought of Khwaja Nasir al-Din Tusi

Khwaja Nasir al-Din Tusi (1201-1274 CE) was one of the greatest thinkers of the Islamic world. His works in philosophy, mathematics, theology, and politics had a profound impact on both Islamic and Iranian thought. The Political Thought of Khwaja Nasir al-Din Tusi, a synthesis of Greek philosophy, Islamic teachings, and contemporary governance experiences, is particularly evident in his works, especially in Akhlaq-e Nasiri and Awsaf al-Ashraf.

Fundamentals of Khwaja Nasir al-Din Tusi’s Political Thought

Tusi’s political thought is based on several key principles:

1. The Connection Between Ethics and Politics

Like Plato and Farabi, Tusi believed that politics is meaningless without ethics. He argued that rulers must cultivate moral virtues, as governance without ethical principles leads to tyranny. In Akhlaq-e Nasiri, he considers politics a branch of ethics, aiming at both individual and collective well-being.

2. The Role of Reason in Governance

Unlike some thinkers who emphasized divine revelation and religious texts, Tusi placed great importance on reason in politics. He asserted that rational planning is essential for effective governance and that a ruler must possess not only religious piety but also wisdom and administrative experience.

3. Social Order and the Necessity of Government

Influenced by Aristotelian philosophy, Tusi considered social order essential for human life. He believed that a society without a government would descend into chaos. His vision is closely aligned with Farabi’s Virtuous City, in which an ideal ruler is a philosopher-king who leads society toward ultimate happiness through knowledge and virtue.

4. Justice as the Cornerstone of Governance

Justice, according to Tusi, is the most fundamental condition for a legitimate government. He viewed justice as a force that maintains balance between different social classes and argued that the absence of justice leads to political instability and the eventual collapse of governance.

Political Governance in the Thought of Khwaja Nasir al-Din Tusi

Structure and Sources of Political Governance

The third treatise of Akhlaq-e Nasiri, known as “Siyasat-e Modon” (Politics of the City), consists of eight chapters. Tusi acknowledges that he borrowed much of his content from Farabi. However, in the fifth chapter, he diverges from Farabi’s Political Philosophy and, inspired by Ibn al-Muqaffa’s Adab (courtly conduct), discusses political service and the etiquette of royal followers. His primary reference is Ibn al-Muqaffa’s Adab al-Kabir, although his ideas also reflect Adab al-Saghir. Some scholars even attribute Ibn al-Muqaffa’s al-Adab al-Wajiz lil-Walad al-Saghir to Tusi.

In the eighth chapter, Tusi cites “Plato’s Advice to Aristotle,” a text historically regarded as apocryphal. Nevertheless, its inclusion highlights how Plato and Aristotle were perceived within the Islamic intellectual tradition and the role of succession in the continuity of philosophical lineage. Therefore, Siyasat-e Madan can be seen as a synthesis of the ideas of Farabi, Aristotle, Plato, and Ibn al-Muqaffa, enriched by Tusi’s insights.

Definition and Classification of Politics in The Political Thought of Khwaja Nasir al-Din Tusi

Tusi defines Hikmat-e Madani (political wisdom) as: “A reflection on general laws that serve the common good, aiming at cooperation for achieving true perfection.” Like Farabi, he sees happiness as realizable only within the framework of a structured society and classifies cities into virtuous and non-virtuous ones.

He considers humans naturally dependent on social cooperation. He describes the evolution of civilization and cities as follows: “Humankind, by nature, requires socialization, and this interaction is called civilization, derived from the term ‘city.’ The city is where individuals engage in various crafts and trades that sustain life.”

Tusi categorizes politics into four types:

1. The Politics of the Sovereign: The governance of virtuous rulers aiming to realize excellence. He calls this “the politics of all politics,” emphasizing its paramount importance. This corresponds to the governance of the Virtuous City, which, according to him, is singular since “every truth is unique.”
2. The Politics of Domination: Governance based on coercion and force, considered the lowest form of politics.
3. The Politics of Nobility: Aligning with Farabi’s definitions, this form of governance prioritizes dignity and merit.
4. The Politics of the Community: The management of different social groups based on divine laws and ordinances. This distinct category indicates Tusi’s departure from Farabi’s secular civic philosophy by integrating religious governance.

The Political Thought of Khwaja Nasir al-Din Tusi and the Ilkhanid Government

Tusi lived during the Mongol invasion and collaborated with Hulagu Khan. Some critics accused him of compromising with the Mongols, but historical records suggest that he used his influence to mitigate the destruction of Islamic civilization. Sources such as Juvayni’s Tarikh-i Jahan Gusha, Rashid al-Din’s Jami al-Tawarikh, and Khwansari’s Rawdat al-Jannat highlight his crucial role in the fall of Baghdad and the end of the Abbasid Caliphate. His Shi’a inclinations, opposition to the Sunni Abbasid Caliphate, and strategic use of Mongol power to reshape political structures demonstrate a calculated approach to the political transformations of his era.

Conclusion

Khwaja Nasir al-Din Tusi’s political thought remains a milestone in the history of Islamic political philosophy. His vision of political governance, deeply rooted in the works of Farabi, Plato, and Ibn al-Muqaffa, integrates religious concepts, paving the way for later developments in Islamic political theory.