Wassitat al-Suluk fi Siyasat al-Muluk ( ) is a treatise on political theory belonging to the genre of Islamic mirrors for princes. The work was written by Sultan Abu Hammu II, the ruler of the Kingdom of Tlemcen between 1359 and 1389 CE (760–791 of the Hijra). The exact date of the book's composition is not precisely known, but it is likely that it was written between 1364 and 1376 (765–777 of the Hijra). This ruler succeeded in regaining control of Tlemcen, which had been under the control of his rivals, the Marinids, and in restoring the territories that had once been under the authority of his Zayyanid ancestors. The book is also one of the few available primary sources documenting the reign of the Zayyanids in the central Maghreb (parts of present-day Algeria). The book contains a series of political advice and recommendations from Sultan Abu Hammu II to his son and heir, , as well as to other princes and kings. The author addresses essential themes such as the ethics of governance, justice, wisdom, courage, generosity, and insight. He also discusses the pillars of state management, such as the military, ministers, jurists, finances, etc., asserting that his book and the advice it contains are the foundation necessary for the success of any reign.
The style adopted by the author in this book combines political wisdom with an analysis of reality, avoiding the traditional moralizing approach. It also reflects the influence of Islamic political thought of the time, making it a document that contributes to tracing the evolution of this thought within the Islamic world. The book also served as a political reference for some rulers, such as the Alaouite rulers and their heirs (in present-day Morocco). However, the irony lies in the fact that his son, Abu Tachfin II, did not follow these recommendations and rebelled against him, allying with his Marinid rivals, which led to a reversal of the situation and the death of the sultan, orchestrated by his own son who succeeded him. This work is unique within this literary genre because its author, Abu Hammu II, was not only a thinker or philosopher of this school of thought but also a ruler who exercised power. He attempted to reconcile political theory and practice, whereas the task of writing such political works was typically entrusted to court writers, jurists, or intellectuals. This work thus reflects a rare duality in the Islamic world.
The book was first published in print in Tunis in 1862, but this edition was incomplete and lacked scientific rigor in its establishment. Subsequently, the work has been translated into several languages, including Spanish, and Turkish. A group of historians and researchers became interested in locating manuscripts of the book to establish a new critical text and study its content as well as the sources used by the sultan. This interest grew after the 1974 publication of the book Abu Hammu Mussa al-Zayani: His Life and Works by Algerian historian , which highlighted the life and accomplishments of the sultan, thus encouraging further research and studies on this ruler. The book has also been subject to criticism, with some arguing that it merely summarizes earlier works in the field without offering anything new. Others dispute this claim, asserting that the book presents innovative political ideas. Among the criticisms also leveled at the book is the use of certain stories, narratives, and hadiths without rigorous verification of their authenticity, which can be explained by the absence of a critical approach at the time, where the goal of such works was often to justify the legitimacy of the sultan and demonstrate his profound knowledge of the subject matter.
Background
Political writing by non-juristic Muslim thinkers emerged early,Some historians believe that the first origins of this type of political writing dates back to the letter of Ali ibn Abi Talib to Malik al-Ashtar. as early as the 8th century (2nd century of the Hijra), with one of its earliest precursors being Abd al-Hamid al-Katib. In his letter to the Umayyad crown prince Marwan II, he offered ethical and political advice, emphasizing the importance of knowledge, wisdom, piety, and determination in the exercise of power. He also stressed the need for caution in evaluating information and avoiding decisions based on unverified reports. This letter thus represents one of the first examples of Islamic political thought, combining moral principles with the management of power.
However, the Arabs did not widely engage in political writing before the rise of the translation movement during the Abbasid period. Prior to this, the role of the ruler was primarily defined through Islamic principles, relying on the Quran and hadiths for the application of religious laws. With the encouragement of the Abbasid caliphs, Ibn al-Muqaffa was one of the first to translate Persian works into Arabic, such as Kalila wa Dimna, Khwaday-Namag, and . This initiative marked the beginning of a new literary genre combining politics, wisdom, and history. However, this genre remained largely influenced by religious and moral preaching, rather than a deep political analysis.
After developing in the East, this literary genre spread to the Maghreb and Al-Andalus in the 11th century (5th century of the Hijra), with authors such as al-Humaydi from Al-Andalus, who wrote Al-Dhahab al-Masbuk fi Wa'dh al-Muluk.In Arabic: الذهب المسبوك في وعظ الملوك It is believed that he composed his work during his stay in the Mashriq, as it is almost unknown in the Maghreb and does not appear in any local manuscript catalog. At the same time, under the Almoravids, al-Hadrami was one of the first to write on this subject with his book Al-Siyasa aw al-Ishara fi Tadbir al-Imara,In Arabic: السياسة أو الاشارة في تدبير الإمارة addressed to the Almoravid ruler Abu Bakr ibn Umar. Subsequently, several other political works emerged and gradually spread in the region.
Over time, two directions emerged in this Islamic political literature: the first, a moralist trend, as seen in Sulwan al-MutaIn arabic: سلوان المطاع by Ibn Zafar and Kanz al-MulukIn Arabic: كنز الملوك by Sibt ibn al-Jawzi, where politics was primarily viewed through the lens of moderation, patience, and detachment from power ambitions. The exercise of power was thus subordinated to ethical and spiritual considerations. The second trend, more pragmatic, represented by Risalat al-SahabaIn Arabic: رسالة الصحابة by Ibn al-Muqaffa and Political Letters of Ibn al-Khatib, approached politics in a more realistic and analytical manner, without resorting to moral exhortation or edifying narratives. It is in this context that the Zayyanid Sultan Abu Hammu II, through his book Wasitat al-Suluk fi Siyasat al-Muluk, sought to find a balance between politics and morality. He proposed a nuanced vision that reflected the historical reality of his time, analyzing virtues such as generosity, courage, and wisdom from a political and pragmatic perspective. According to historian , "This work represents a significant advancement in Arab political thought, as it emphasizes political and administrative analysis, rather than being limited to a mere exhortatory treatise or historical narrative".
Overview
Author
Wasitat al-Suluk fi Siyasat al-Muluk is a political work written by Sultan Abu Hammu II of the Zayyanid dynasty, who restored the Kingdom of Tlemcen after the lands of his Zayyanid ancestors had temporarily fallen under the control of the Marinids. He ruled from 1359 (760 AH) to 1389 (791 AH), and during his reign, he successfully rebuilt his state and strengthened his position in the region. This book was written as a guide to governance and administration, in which the sultan sought to leave his son and heir, , a series of political advices to guide him in managing state affairs. However, it is ironic that his son did not follow his father's advice, rebelling against him and allying with the Marinids, which led to a bloody conflict and the death of his father, who was killed on the orders of his son, who then ascended to the throne.
The book also includes a collection of poems by the sultan, while another book, Raih al-Arwah, fi ma qala al-Mawla Abu Hammu min al-Shi'r wa qal fi-hi min al-Madh,In Arabic: راح الأرواح فيما قاله أبو حمو أو قيل عنه من الأمداح which gathered the sultan's poems along with praises from some of his contemporaneous poets from Tlemcen, is still lost. The title of the book, Wasitat al-Suluk fi Siyasat al-Muluk, was personally chosen by the sultan, who explains in the introduction the choice of the title: "… I have seen that the first gift we must offer to our heir, to our successor, and, if God wills, to our caliph, would be wise advice and practical and scientific politics regarding what belongs to kings, in order to organize their affairs in an exemplary manner. That is why this book was called Wasitat al-Suluk fi Siyasat al-Muluk, its name being in harmony with its meaning, and its formulation matching its content."
The title appeared in various forms in French bibliographies such as Chapelet des perles, Traité de l'art de régner, Le moyen de connaître la politique des princes, or Le meilleur comportement politique des rois. In Spanish the title used was El collar de perlas, obra que trata de política y administración.
This book is mentioned in several historical Arabic works, including:
Ahmad al-Maqqari, who discusses it in his famous work Nafh al-tib min ghousn al-Andalus al-Ratib; Ibn al-Khatib, in his book ; , in Nadm al-Durr wal-Aqiyan fi Bayan Sharaf Bani Ziyan; , in Idah al-Maknun fi al-Dhayl ala Kashf al-Zunun; Khayr al-Din al-Zirikli, in Al-Alam; Shawqi Daif, who mentions it in his History of Arabic Literature.
Iraqi historian believes that abd al-Rahman Ibn Khaldun was well aware of this book, but did not mention it in his Kitab al-Ibar.
Date of Composition There is no definitive text establishing the exact date of the book's composition, as Abu Hammu II did not clearly specify this in his work. However, some historians have attempted to determine the period in which it was written. Algerian researcher has indicated that the date of composition can be estimated based on certain internal clues within the text. Referring to contemporary events during the sultan's reign, the way he addresses his son (who appears to be still a young child), and his mention of his minister Abdullah ibn Muslim, whom he refers to without using the phrase "May Allah have mercy on him" (which would have been used for the deceased), it can be inferred that the work was probably written in 765 AH (1363–1364). Lebanese researcher Wadad Kadi, on the other hand, estimated that the writing period spanned from 1359 (760 AH), when Abu Hammu II entered Tlemcen and took the city back from the Marinids, until 1375 (777 AH), the year in which Yahya Ibn Khaldun (brother of Abd al-Rahman Ibn Khaldun) completed his book Bughiyyat al-Ruwad fi Dhikr Muluk Abd al-Wad, which mentions the sultan's work. Based on the poems and estimating their composition date, the researcher narrowed down the period of composition of the book between 1370 and 1375 (771 AH-777 AH).
Content In his book, the sultan discusses the various rules that rulers must follow in governing and politics, with a strong emphasis on moral principles, which are fundamental both for the sultan himself and his close collaborators, within a framework of practical advice and management. What distinguishes this work is that it was not written by scholars or the sultan's court writers, but by the sultan himself. In this book, he addresses his heir, , and other princes and kings, making it a direct testament to the sultan's vision of governance and his ethics.