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Additional resources for Comparative Political Theory in Time and Place: Theory’s Landscapes

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Valiance, noble lineage). Aside from the ruler, Ibn al-Muqaffac depicts the ṣaḥāba as the highest rank in his social system. They are ‘the elect (khaṣṣa),’57 who are to guide the ‘commoners’ (or ‘āmma) toward better behavior through example. ’58 They are also to advise the ruler on important matters. While Tansar depicted Ardashīr as the ruler who opened a door to prosperity and equity unknown in ancient times, Ibn al-Muqaffac likens the rank of the 55 See Muranyi’s entry on the ‘Ṣaḥāba’ in the Encyclopaedia of Islam Online, Second Edition.

This particular model of sacral kingship, in which the king is to guide people toward their respective rank and to punish those who step out of line, makes this ideal king the primary cause of order and justice on earth. He is the personal foundation for the just world. 24 In the Letter on Companionship, Ibn al-Muqaffac fleshes out the contours of an Abbasid ‘circle of justice’ that addresses at once Islamic and Abbasid concerns. PART II: AN ABBASID ‘CIRCLE OF JUSTICE’ IN THE LETTER ON COMPANIONSHIP Tansar and Ibn al-Muqaffac invoke the ‘circle of justice’ in their respective letters to achieve different things.

Bosworth, E.  Heinrichs. Brill, 2011. ’ This suggests that the title was attached to the letter shortly after it was written. The title is also recorded in the tenth-century Index or Fihris of Ibn al-Nadīm, which indicates the title’s staying power.  Kristó-Nagy’s French monograph La Pensée d’Ibn al-Muqaffac. Thanks very much to István for sharing his thoughts on this subject. 57 See Ibn al-Muqaffac’s Risāla fī al-Ṣaḥāba in Muḥammad Kurd ‘Alī’s ed. Rasā’il al-Bulaghā’, Second edition (Cairo: Dār al-Kutub a-’Arabīyya al-Kubrā, 1913), 127.

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