Tarikh (al-Tabari) 148
The story of Abraham the Friend (peace and blessings be upon him)
وَمِنَ الْحَوَادِثِ الَّتِي كَانَتْ فِي زَمَنِ شُعَيْبٍ مُلْكُ مَنُوشِهْرَ وَرَأَيْتُهُ بِخَطِّ أَبِي الْحُسَيْنِ بْنِ الْمُنَادِي "مَيُوشِهْرَ" قَدْ ضُبِطَ بِالْيَاءِ، وَهُوَ مِنْ وَلَدِ إِيرَجَ بْنِ أَفْرِيدُونَ، وَلَمَّا كَبِرَ صَارَ إِلَى جَدِّهِ أَفْرِيدُونَ فَتَوَجَّهَ. وَبُعِثَ مُوسَى عَلَيْهِ السَّلَامُ وَقَدْ مَضَى مِنْ مُلْكِ مَنُوشِهْرَ سِتُّونَ سَنَةً، فَعَاشَ فِي الْمُلْكِ سِتِّينَ [سَنَةً] أُخْرَى، ثُمَّ وَثَبَ بِهِ عَدُوٌّ فَنَفَاهُ عَنْ بَلَدِهِ اثْنَيْ عَشَرَ سَنَةً، ثُمَّ أُدِيلَ مِنْهُ مَنُوشِهْرُ فَنَفَاهُ وَعَادَ إِلَى مُلْكِهِ، فَمَلَكَهُ بَعْدَ ذَلِكَ ثَمَانِيًا وَعِشْرِينَ سَنَةً. وَكَانَ مَنُوشِهْرَ يُوصَفُ بِالْعَدْلِ وَالْإِحْسَانِ، وَهُوَ أَوَّلُ مَنْ خَنْدَقَ الْخَنَادِقَ، وَجَمَعَ آلَةَ الْحَرْبِ، وَزَادَ فِي مِهْنَةِ الْمُقَاتَلَةِ الرَّمْيَ، وَأَوَّلُ مَنْ وَضَعَ الدَّهْقَنَةَ فَجَعَلَ لِكُلِّ قَرْيَةٍ دِهْقَانًا، وَجَعَلَ أَهْلَهَا لَهُ خَوَلًا وَعَبِيدًا. وَسَارَ إِلَى بِلَادِ التُّرْكِ مُطَالِبًا بِدَمِ جَدِّهِ إِيرَجَ، فَقَتَلَ طُوخَ بْنَ أَفْرِيدُونَ فَانْصَرَفَ. وَاصْطَلَحَ هُوَ وَقُرَيْشَاتُ عَلَى أَنْ يَجْعَلَا حَدَّ مَا بَيْنَ مَمْلَكَتَيْهِمَا مُنْتَهَى رَمْيَةِ سَهْمِ رَجُلٍ مِنْ أَصْحَابِ مَنُوشِهْرَ، فَحَيْثُ مَا وَقَعَ سَهْمُهُ مِنْ مَوْضِعِ رَمْيَتِهِ تِلْكَ مِمَّا يَلِي التُّرْكَ فَهُوَ الْحَدُّ بَيْنَهُمَا. فَرَمَى ذَلِكَ فَبَلَغَتْ رَمْيَتُهُ نَهْرَ بَلْخَ، فَصَارَ حَدَّ مَا بَيْنَ التُّرْكِ وَوَلَدِ طُوخَ وَوَلَدِ إِيرَجَ. وَاشْتَقَّ مَنُوشِهْرُ مِنَ الصَّرَاةِ وَدِجْلَةَ وَنَهْرِ بَلْخَ أَنْهَارًا عِظَامًا، وَقِيلَ: إِنَّهُ هُوَ الَّذِي كَرَى الْفُرَاتَ الْأَكْبَرَ، وَأَمَرَ النَّاسَ بِحِرَاثَةِ الْأَرْضِ وَعِمَارَتِهَا. قَالُوا: وَلَمَّا مَضَى مِنْ مُلْكِ مَنُوشِهْرَ خَمْسٌ وَثَلَاثُونَ سَنَةً تَنَاوَلَتِ التُّرْكُ مِنْ أَطْرَافِ رَعِيَّتِهِ فَقَامَ خَطِيبًا فَوَبَّخَ رَعِيَّتَهُ، وَيُقَالُ: هِيَ أَوَّلُ خُطْبَةٍ سُمِعَتْ مِنْ خَطِيبٍ- وَقَالَ: إِنَّمَا النَّاسُ نَاسٌ مَا دَفَعُوا الْعَدُوَّ عَنْهُمْ، وَقَدْ نَالَتِ التُّرْكُ مِنْ أَطْرَافِكُمْ، وَلَيْسَ ذَلِكَ إِلَّا مِنْ تَرْكِكُمْ جِهَادَ عَدُوِّكُمْ، وَقِلَّةِ الْمُبَالَاةِ، وَإِنَّ اللَّهَ أَعْطَانَا هَذَا الْمُلْكَ لِيَبْلُوَنَا أَنَشْكُرُ فَيَزِيدُنَا أَمْ نَكْفُرُ فَيُعَاقِبُنَا، فَإِذَا كَانَ غَدًا فَاحْضُرُوا. وَأَرْسَلَ إِلَى أَشْرَافِ الْأَسَاوِرَةِ فَدَعَاهُمْ وَأَدْخَلَ الرُّؤَسَاءَ، وَدَعَا مُوبِذَ مُوبِذَانَ، فَأُقْعِدَ عَلَى كُرْسِيٍّ مِمَّا يَلِي سَرِيرَهُ، ثُمَّ قَامَ عَلَى سَرِيرِهِ، فَقَامَ أَشْرَافُ أَهْلِ مَمْلَكَتِهِ، فَقَالَ: اجْلِسُوا فَإِنِّي إِنَّمَا قُمْتُ لِأُسْمِعَكُمْ كَلَامِي، فَجَلَسُوا، فَقَالَ: أَيُّهَا النَّاسُ، إِنَّمَا الْخَلْقُ لِلْخَالِقِ، وَالشُّكْرُ لِلْمُنْعِمِ، وَالتَّسْلِيمُ لِلْقَادِرِ، وَلَا بُدَّ مِمَّا هُوَ كَائِنٌ، وَإِنَّهُ لَا أَضْعَفَ مِنْ مَخْلُوقٍ طَالِبًا كَانَ أَوْ مَطْلُوبًا، وَلَا أَقْوَى مِنْ خَالِقٍ، وَلَا أَقْدَرَ مِمَّنْ طِلْبَتُهُ فِي يَدِهِ، وَلَا أَعْجَزَ مِمَّنْ هُوَ فِي يَدِ طَالِبِهِ، وَإِنَّ التَّفَكُّرَ نُورٌ، وَالْغَفْلَةَ ظُلْمَةٌ، وَالْجَهَالَةَ ضَلَالَةٌ، وَقَدْ وَرَدَ الْأَوَّلُ وَلَا بُدَّ لِلْآخِرِ مِنَ اللُّحُوقِ بِالْأَوَّلِ، وَقَدْ مَضَتْ قَبْلَنَا أُصُولٌ نَحْنُ فُرُوعُهَا، فَمَا بَقَاءُ فَرْعٍ بَعْدَ ذَهَابِ أَصْلِهِ؟! وَإِنَّ اللَّهَ عَزَّ وَجَلَّ أَعْطَانَا هَذَا الْمُلْكَ فَلَهُ الْحَمْدُ، وَنَسْأَلُهُ إِلْهَامَ الرُّشْدِ وَالصِّدْقِ وَالْيَقِينِ، وَإِنَّ لِلْمَلِكِ عَلَى أَهْلِ مَمْلَكَتِهِ [حَقًّا، وَلِأَهْلِ مَمْلَكَتِهِ عَلَيْهِ حَقًّا، فَحَقُّ الْمَلِكِ عَلَى أَهْلِ الْمَمْلَكَةِ] أَنْ يُطِيعُوهُ وَيُنَاصِحُوهُ وَيُقَاتِلُوا عَدُوَّهُ، وَحَقُّهُمْ عَلَى الْمَلِكِ أَنْ يُعْطِيَهُمْ أَرْزَاقَهُمْ فِي أَوْقَاتِهَا؛ إِذْ لَا مُعْتَمَدَ لَهُمْ عَلَى غَيْرِهَا وَ[أَنَّهَا تِجَارَتُهُمْ، وَحَقُّ الرَّعِيَّةِ عَلَى الْمَلِكِ] أَنْ يَنْظُرَ لَهُمْ، وَيَرْفُقَ بِهِمْ، وَلَا يُحَمِّلَهُمْ مَا لَا يُطِيقُونَ، وَإِنْ أَصَابَتْهُمْ مُصِيبَةٌ تَنْقُصُ مِنْ ثِمَارِهِمْ مِنْ آفَةٍ مِنَ السَّمَاءِ أَوِ الْأَرْضِ أَنْ يُسْقِطَ عَنْهُمْ خَرَاجَ مَا نَقَصَ، وَإِنِ اجْتَاحَتْهُمْ مُصِيبَةٌ أَنْ يُعَوِّضَهُمْ مَا يُقَوِّيهِمْ عَلَى عِمَارَتِهَا، ثُمَّ يَأْخُذُ مِنْهُمْ بَعْدَ ذَلِكَ عَلَى قَدْرِ مَا لَا يُجْحِفُ بِهِمْ، وَالْجُنْدُ لِلْمَلِكِ بِمَنْزِلَةِ جَنَاحَيِ الطَّائِرِ، فَمَتَى قُصَّ مِنَ الْجَنَاحِ رِيشُهُ كَانَ ذَلِكَ نُقْصَانًا مِنْهُ، فَكَذَلِكَ الْمَلِكُ إِنَّمَا هُوَ بِجَنَاحِهِ وَرِيشِهِ. أَلَا وَإِنَّ الْمَلِكَ يَنْبَغِي أَنْ يَكُونَ فِيهِ ثَلَاثُ خِصَالٍ: أَوَّلُهَا أَنْ يَكُونَ صَدُوقًا لَا يَكْذِبُ، وَأَنْ يَكُونَ سَخِيًّا لَا يَبْخَلُ، وَأَنْ يَمْلِكَ نَفْسَهُ عِنْدَ الْغَضَبِ، فَإِنَّهُ مُسَلَّطٌ وَيَدُهُ مَبْسُوطَةٌ، وَالْخَرَاجُ يَأْتِيهِ، فَيَنْبَغِي أَلَّا يَسْتَأْثِرَ عَنْ جُنْدِهِ وَرَعِيَّتِهِ بِمَا هُمْ أَهْلُهُ، وَأَنْ يُكْثِرَ الْعَفْوَ، فَإِنَّهُ لَا مَلِكَ أَبْقَى مِنْ مَلِكٍ فِيهِ الْعَفْوُ، وَلَا أَهْلَكَ مِنْ مَلِكٍ فِيهِ الْعُقُوبَةُ، وَلَأَنْ يُخْطِئَ فِي الْعَفْوِ فَيَعْفُوَ خَيْرٌ مِنْ أَنْ يُخْطِئَ فِي الْعُقُوبَةِ. فَيَنْبَغِي لِلْمَلِكِ أَنْ يَتَثَبَّتَ فِي الْأَمْرِ الَّذِي فِيهِ قَتْلُ النَّفْسِ [وَبَوَارُهَا]، وَإِذَا رُفِعَ إِلَيْهِ مِنْ عَامِلٍ مِنْ عُمَّالِهِ مَا يَسْتَوْجِبُ بِهِ الْعُقُوبَةَ فَلَا يَنْبَغِي لَهُ أَنْ يُحَابِيَهُ، وَلْيَجْمَعْ بَيْنَهُ وَبَيْنَ الْمُتَظَلِّمِ، فَإِنْ صَحَّ عَلَيْهِ لِلْمَظْلُومِ حَقٌّ خَرَجَ إِلَيْهِ مِنْهُ، وَإِنْ عَجَزَ عَنْهُ آدَمِيٌّ أَدَّى عَنْهُ الْمَلِكُ [وَرَدَّهُ إِلَى مَوْضِعِهِ]، وَأَخَذَهُ بِإِصْلَاحِ مَا أَفْسَدَ، فَهَذَا لَكُمْ عَلَيْنَا. أَلَا مَنْ سَفَكَ دَمًا بِغَيْرِ حَقٍّ أَوْ قَطَعَ يَدًا بِغَيْرِ حَقٍّ، فَإِنِّي لَا أَعْفُو عَنْ ذَلِكَ إِلَّا أَنْ يَعْفُوَ عَنْهُ صَاحِبُهُ، فَخُذُوا هَذَا عَنِّي. وَإِنَّ التُّرْكَ قَدْ طَمِعَتْ فِيكُمْ فَاكْفُوهَا بِمَا تَكْفُونَ أَنْفُسَكُمْ بِهِ، وَقَدْ أَمَرْتُ لَكُمْ بِالسِّلَاحِ وَالْعُدَّةِ وَأَنَا شَرِيكُكُمْ فِي الرَّأْيِ، وَإِنَّمَا لِي مِنْ هَذَا الْمُلْكِ اسْمُهُ مَعَ الطَّاعَةِ مِنْكُمْ. أَلَا وَإِنَّ الْمَلِكَ مَلِكٌ إِذَا أُطِيعَ، فَإِذَا خُولِفَ فَذَلِكَ مَمْلُوكٌ لَيْسَ بِمَلِكٍ. فَمَهْمَا بَلَغَنَا مِنَ الْخِلَافِ فَإِنَّا لَا نَقْبَلُهُ مِنَ الْمُبَلِّغِ لَهُ حَتَّى نَتَيَقَّنَهُ مِنْهُ، فَإِذَا صَحَّتْ مَعْرِفَةُ ذَلِكَ أَنْزَلْنَاهُ مَنْزِلَ الْمُخَالِفِ. أَلَا وَإِنَّ أَكْمَلَ الْأَدَاةِ عِنْدَ الْمُصِيبَاتِ الْأَخْذُ بِالصَّبْرِ وَالرَّاحَةِ إِلَى الْيَقِينِ، فَمَنْ قُتِلَ فِي مُجَاهَدَةِ الْعَدُوِّ رَجَوْتُ لَهُ الْفَوْزَ بِرِضْوَانِ اللَّهِ. وَأَفْضَلُ الْأُمُورِ التَّسْلِيمُ لِأَمْرِ اللَّهِ، وَالرَّاحَةُ إِلَى الْيَقِينِ، وَالرِّضَا بِقَضَائِهِ، أَيْنَ الْمَهْرَبُ مِمَّا هُوَ كَائِنٌ! وَإِنَّمَا يَتَقَلَّبُ فِي كَفِّ الطَّالِبِ، وَإِنَّمَا أَهْلُ هَذِهِ الدُّنْيَا سَفْرٌ لَا يَحُلُّونَ عُقَدَ الرِّحَالِ إِلَّا فِي غَيْرِهَا، وَإِنَّمَا بُلْغَتُهُمْ فِيهَا بِالْعَوَارِي، فَمَا أَحْسَنَ الشُّكْرَ لِلْمُنْعِمِ وَالتَّسْلِيمَ لِمَنِ الْقَضَاءُ لَهُ! وَمَنْ أَحَقُّ بِالتَّسْلِيمِ لِمَنْ فَوْقَهُ مِمَّنْ لَا يَجِدُ مَهْرَبًا إِلَّا إِلَيْهِ، وَلَا مُعَوَّلًا إِلَّا عَلَيْهِ! فَثِقُوا أَنَّ النَّصْرَ مِنَ اللَّهِ تَعَالَى، وَكُونُوا عَلَى ثِقَةٍ مِنْ دَرَكِ الطِّلْبَةِ إِذَا صَحَّتْ نِيَّاتُكُمْ، وَاعْلَمُوا أَنَّ هَذَا الْمُلْكَ لَا يَقُومُ إِلَّا بِالِاسْتِقَامَةِ، وَحُسْنِ الطَّاعَةِ، وَقَمْعِ الْعَدُوِّ، وَسَدِّ الثُّغُورِ، وَالْعَدْلِ لِلرَّعِيَّةِ، وَإِنْصَافِ الْمَظْلُومِ، فَشِفَاؤُكُمْ عِنْدَكُمْ، وَالدَّوَاءُ الَّذِي لَا دَاءَ فِيهِ الِاسْتِقَامَةُ، وَالْأَمْرُ بِالْخَيْرِ وَالنَّهْيُ عَنِ الشَّرِّ، وَلَا قُوَّةَ إِلَّا بِاللَّهِ. انْظُرُوا لِلرَّعِيَّةِ فَإِنَّهَا مَطْعَمُكُمْ وَمَشْرَبُكُمْ، وَمَتَى عَدَلْتُمْ فِيهَا رَغِبُوا فِي الْعِمَارَةِ، فَزَادَ ذَلِكَ فِي خَرَاجِكُمْ، وَتَبَيَّنَ فِي زِيَادَةِ أَرْزَاقِكُمْ، وَإِذَا خِفْتُمْ عَلَى الرَّعِيَّةِ زَهِدُوا فِي الْعِمَارَةِ، وَعَطَّلُوا أَكْثَرَ الْأَرْضِ، فَنَقَصَ ذَلِكَ مِنْ خَرَاجِكُمْ، وَتَبَيَّنَ فِي نَقْصِ أَرْزَاقَكُمْ، فَتَعَاهَدُوا الرَّعِيَّةَ بِالْإِنْصَافِ. هَذَا قَوْلِي وَأَمْرِي يَا مُوبِذُ مُوبِذَانَ، الْزَمْ هَذَا الْقَوْلَ وَجِدَّ فِي هَذَا الَّذِي سَمِعْتَ فِي يَوْمِكَ، أَسَمِعْتُمْ أَيُّهَا النَّاسُ! فَقَالُوا: نَعَمْ، قَدْ قُلْتَ فَأَحْسَنْتَ، وَنَحْنُ فَاعِلُونَ إِنْ شَاءَ اللَّهُ. ثُمَّ أَمَرَ بِالطَّعَامِ فَوُضِعَ فَأَكَلُوا وَشَرِبُوا، ثُمَّ خَرَجُوا وَهُمْ لَهُ شَاكِرُونَ. وَكَانَ مُلْكُهُ مِائَةً وَعِشْرِينَ سَنَةً، فَلَمَّا هَلَكَ قُرَيْشَاتُ، وَتَغَلَّبَ عَلَى مَمْلَكَةِ فَارِسَ، وَصَارَ إِلَى أَرْضِ بَابِلَ، وَأَقَامَ بِأَذْرَبِيجَانَ، وَأَكْثَرَ الْفَسَادَ فَبَقِيَ اثْنَتَيْ عَشْرَةَ سَنَةً إِلَى أَنَّ ظَهَرَ زُو. الرَّائِشُ بْنُ قَيْسِ بْنِ صَيْفِيِّ بْنِ سَبَأِ بْنِ يَشْجُبَ بْنِ يَعْرُبَ بْنِ قَحْطَانَ وَكَانَ مِنَ الْمُلُوكِ فِي هَذَا الزَّمَانِ الرَّائِشُ بْنُ قَيْسِ بْنِ صَيْفِيِّ بْنِ سَبَأِ بْنِ يَشْجُبَ بْنِ يَعْرُبَ بْنِ قَحْطَانَ، كَانَ مِنْ مُلُوكِ الْيَمَنِ بَعْدَ يَعْرُبَ بْنِ قَحْطَانَ وَإِخْوَتِهِ. وَكَانَ [مُلْكُهُ بِالْيَمَنِ أَيَّامَ] مُلْكِ [مَنُوشِهْرَ، وَإِنَّمَا سُمِّيَ] الرَّائِشَ -وَاسْمُهُ الْحَارِثُ- لِغَنِيمَةٍ غَنِمَهَا مِنْ قَوْمٍ غَزَاهُمْ فَأَدْخَلَهَا الْيَمَنَ، فَسُمِّيَ لِذَلِكَ الرَّائِشَ. وَأَنَّهُ غَزَا الْهِنْدَ فَقَتَلَ بِهَا وَسَبَى وَغَنِمَ الْأَمْوَالَ وَرَجَعَ إِلَى الْيَمَنِ، ثُمَّ سَارَ مِنْهَا عَلَى جَبَلِ طَيِّئٍ، ثُمَّ عَلَى الْأَنْبَارِ، ثُمَّ عَلَى الْمَوْصِلِ، وَأَنَّهُ وَجَّهَ مِنْهَا خَيْلَهُ وَعَلَيْهَا رَجُلٌ مِنْ أَصْحَابِهِ، يُقَالُ لَهُ: شِمْرُ بْنُ الْعَطَّافِ، فَدَخَلَ عَلَى التَّرْكِ أَرْضَ أَذْرَبِيجَانَ وَهِيَ فِي أَيْدِيهِمْ يَوْمَئِذٍ، فَقَتَلَ الْمُقَاتِلَةَ وَسَبَى الذُّرِّيَّةَ، وَزَبَرَ مَا كَانَ مِنْ مَسِيرِهِ فِي حَجَرَيْنِ، فَهُمَا مَعْرُوفَانِ بِبِلَادِ أَذْرَبِيجَانَ. وَمَلَكَ بَعْدَ الرَّائِشِ ابْنُهُ أَبْرَهَةُ، وَيُقَالُ لَهُ: ذُو مَنَارٍ. وَإِنَّمَا قِيلَ ذَلِكَ؛ لِأَنَّهُ غَزَا بِلَادَ الْمَغْرِبِ فَأَوْغَلَ فِيهَا فَخَافَ عَلَى جَيْشِهِ الضَّلَالَ عِنْدَ قُفُولِهِ، فَبَنَى الْمَنَارَ؛ لِيَهْتَدُوا بِهِ. وَهُوَ أَحَدُ الْمُلُوكِ الَّذِينَ تَوَغَّلُوا فِي الْأَرْضِ، وَكَانَ لَهُ وَلَدٌ يُقَالُ لَهُ: "الْعَبْدُ" فَبَعَثَهُ إِلَى نَاحِيَةٍ مِنْ أَقَاصِي بِلَادِ الْمَغْرِبِ، فَغَنِمَ وَأَصَابَ مَالًا، وَقَدِمَ عَلَيْهِ بِسَبْيٍ لَهُمْ خُلُقٌ مُنْكَرَةٌ. فَذُعِرَ النَّاسُ مِنْهُمْ، فَسَمَّوْهُ ذَا الْأَذْعَارِ. وَيُقَالُ: إِنَّ مُلُوكَ الْيَمَنِ كَانُوا عُمَّالًا لِمُلُوكِ الْفُرْسِ بِهَا، وَمِنْ قَبْلِهِمْ كَانَتْ وِلَايَتُهُمْ بِهَا.
Translation
✧ Among the events that occurred in the time of Shuʿayb: The reign of Manūshihr I saw it in the handwriting of Abū al-Ḥusayn b. al-Munādī as "Mayūshihr," vocalized with a yāʾ. He was of the progeny of Īraj b. Afrīdūn. When he grew up, he went to his grandfather Afrīdūn and was crowned. Moses ﷺ was sent when sixty years of Manūshihr's reign had passed, and he lived in kingship for another sixty years. Then an enemy rose against him and exiled him from his land for twelve years. Then Manūshihr gained the upper hand over him, expelled him, and returned to his kingdom, ruling it thereafter for twenty-eight years. Manūshihr was described as just and benevolent. He was the first to dig trenches, assemble implements of war, and add archery to the training of warriors. He was the first to establish the village-headman system, appointing a headman for each village and making its inhabitants his servants and slaves. He marched to the lands of the Turks seeking vengeance for the blood of his grandfather Īraj. He killed Ṭūkh b. Afrīdūn and then withdrew. He and Qurayshāt made peace on the condition that they set the boundary between their two kingdoms at the furthest point reached by an arrow shot by a man from Manūshihr's companions. Wherever his arrow fell from that shooting position, on the side toward the Turks, that would be the boundary between them. He shot, and his shot reached the river of Balkh, so it became the boundary between the Turks, the descendants of Ṭūkh, and the descendants of Īraj. Manūshihr dug great canals from the Ṣarāh, the Tigris, and the river of Balkh. It is said that he was the one who excavated the great Euphrates and commanded the people to till and cultivate the land. They said: When thirty-five years of Manūshihr's reign had passed, the Turks encroached upon the outskirts of his subjects. He stood as an orator and rebuked his subjects. It is said this was the first oration heard from an orator. He said: "People are only truly people as long as they repel the enemy from themselves. The Turks have reached your outskirts, and that is only because you have abandoned fighting your enemy and shown little concern. God gave us this kingdom to test us—will we be grateful so He increases us, or will we be ungrateful so He punishes us? Tomorrow, be present." He sent for the nobles of the cavalry and summoned them, admitting the leaders. He called the chief mōbadh of the mōbadhs, who was seated on a chair next to his throne. Then he stood on his throne, and the nobles of his kingdom stood. He said: "Sit, for I have stood only to make you hear my words." So they sat. Then he said: "O people, creation belongs to the Creator, gratitude to the Benefactor, and submission to the Omnipotent. What is to be is inevitable. There is nothing weaker than a creature, whether seeking or sought, and nothing stronger than the Creator. None is more capable than He in whose hand the sought lies, and none more helpless than he who is in the hand of his seeker. Reflection is light, heedlessness is darkness, and ignorance is misguidance. The first has arrived, and the last must inevitably join the first. Before us, roots have passed away of which we are branches—how can a branch remain after its root is gone? God, Mighty and Majestic, has given us this kingdom, so to Him be praise. We ask Him to inspire rectitude, truthfulness, and certainty. The king has a right over the people of his kingdom, and the people of his kingdom have a right over him. The king's right over the people of the kingdom is that they obey him, advise him sincerely, and fight his enemy. Their right over the king is that he give them their stipends at their proper times, since they have no reliance on anything else, and these are their livelihood. The subjects' right over the king is that he look after them, treat them kindly, and not burden them beyond their capacity. If a calamity befalls them that diminishes their fruits through an affliction from heaven or earth, he should remit the land tax for what was diminished. And if a disaster destroys them, he should compensate them with what strengthens them to rebuild, then afterward take from them only to the extent that does not harm them. The army is to the king like the two wings of a bird: whenever feathers are clipped from a wing, that is a deficiency in it. So too the king exists only by his wing and his feathers. Indeed, the king ought to have three qualities: first, to be truthful and not lie; to be generous and not stingy; and to control himself in anger, since he has authority and an outstretched hand, and the land tax comes to him. He should not keep for himself, to the exclusion of his army and subjects, what they deserve. He should be frequent in pardoning, for no king lasts longer than one in whom there is pardon, and none perishes faster than one in whom there is punishment. To err in pardoning and forgive is better than to err in punishing. The king should be deliberate in any matter involving the taking of life and its destruction. If a report comes to him about one of his officials that warrants his punishment, he should not show favoritism. He should bring the official face to face with the complainant. If the wronged person's right is established against him, it should be taken from him and given to the wronged. If the official is unable to pay, the king should pay on his behalf and restore him to his position, then require him to rectify what he has corrupted. This is our duty to you. Indeed, whoever sheds blood unjustly or cuts off a hand unjustly, I will not pardon that unless the injured party pardons him. Take this from me. The Turks have become greedy for you, so repel them as you would defend yourselves. I have ordered weapons and equipment for you, and I am your partner in counsel. All I have of this kingdom is its name together with your obedience. Indeed, a king is a king when he is obeyed. If he is opposed, then he is a subject, not a king. Whatever opposition reaches us, we will not accept it from the one who reports it until we verify it from him. If it is confirmed, we will treat him as an opponent. Indeed, the most complete equipment in times of calamity is to adopt patience and find rest in certainty. Whoever is killed fighting the enemy, I hope for him the attainment of God's good pleasure. The best of matters is submission to God's command, rest in certainty, and contentment with His decree. Where is escape from what is to be? One merely turns about in the palm of the seeker. The people of this world are travelers who do not loosen the saddle straps except in another abode. Their provisions here are only borrowed goods. How excellent is gratitude to the Benefactor and submission to Him to whom judgment belongs! Who is more worthy of submission to the One above him than he who finds no escape except to Him and no reliance except upon Him! So be confident that victory is from God Almighty. Be assured of attaining what you seek if your intentions are sound. Know that this kingdom stands only through uprightness, good obedience, repelling the enemy, securing the frontiers, justice for the subjects, and fairness to the wronged. Your cure is with you, and the remedy in which there is no disease is uprightness, commanding good, and forbidding evil. There is no strength except through God. Look after the subjects, for they are your food and drink. When you are just to them, they desire cultivation, and that increases your land tax and shows in the increase of your stipends. When you oppress the subjects, they lose interest in cultivation and leave most of the land idle, and that diminishes your land tax and shows in the decrease of your stipends. So tend to the subjects with fairness. This is my saying and my command, O chief mōbadh. Cling to this saying and strive in what you have heard this day. Have you heard, O people?" They said: "Yes. You have spoken well, and we will do it, God willing." Then he ordered food to be placed, and they ate and drank. Then they departed, grateful to him. His reign lasted one hundred and twenty years. When he died, Qurayshāt seized control of the kingdom of Persia and went to the land of Babel, then resided in Azerbaijan and spread much corruption. He remained twelve years until Ẓū appeared. Al-Rāʾish b. Qays b. Ṣayfī b. Sabaʾ b. Yashjub b. Yaʿrub b. Qaḥṭān, who was among the kings at that time Al-Rāʾish b. Qays b. Ṣayfī b. Sabaʾ b. Yashjub b. Yaʿrub b. Qaḥṭān was one of the kings of Yemen after Yaʿrub b. Qaḥṭān and his brothers. His reign in Yemen was during the reign of Manūshihr. He was called al-Rāʾish—his name being al-Ḥārith—because of booty he seized from a people he raided and brought into Yemen; thus he was named al-Rāʾish. He raided India, killing, taking captives, and seizing wealth, then returned to Yemen. Then he marched from there to the mountain of Ṭayyiʾ, then to al-Anbār, then to al-Mawṣil. He dispatched his cavalry from there under a man of his companions named Shimr b. al-ʿAṭṭāf, who entered the Turks' land of Azerbaijan, which was then in their hands. He killed the fighting men, took the offspring captive, and recorded an account of his expedition on two stones; they are well known in the land of Azerbaijan. After al-Rāʾish, his son Abrahah ruled; he was called Dhū Manār. He was called that because he raided the lands of the west and penetrated deep into them, fearing that his army would lose its way when returning. So he built lighthouses for them to be guided by. He was one of the kings who penetrated deep into the earth. He had a son called "al-ʿAbd," whom he sent to a region of the farthest lands of the west. He gained booty and acquired wealth, and came to him with captives of repulsive appearance. People were terrified of them, so they called him Dhū al-Adhʿār. It is said that the kings of Yemen were agents of the kings of Persia there, and before them, their authority had been there.
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