The Divine Education Model in the Family of the Prophets (Part 141)
Educational Lessons from the Life of the Messenger of Allah, Prophet Muhammad (PBUH)
The Conditions of the World Before the Birth and Prophethood of the Leader of Both Worlds, the Noble Messenger (PBUH)
The Conditions of the Countries and Nations of the World Before Islam
The Persian Empire
The Persian Empire, known as Persia or the Empire of Kisra, was larger in area than the Eastern Roman Empire. Various religions, such as Zoroastrianism and Manichaeism, were widespread within it. In the early third century CE, a man named Mani founded the Manichaean religion. Later, in the fifth century CE, the religion of Mazdakism emerged, whose foundations were based on permissiveness and unrestrained behavior. The wealth and property of the people were considered permissible for everyone to use. This led to the revolt of the peasants and an increase in the number of plunderers who raided palaces, looted the wealth and possessions found within them, took women captive, and seized people’s properties and lands. As a result, lands and houses became deserted, creating the impression that no one had ever lived there.
Kings inherited their kingdoms from their fathers and considered themselves superior to other human beings, believing themselves to be descendants of the gods. The wealth and income of the country were monopolized by them and spent on luxury and indulgence. Their lives resembled those of animals to such an extent that many peasants abandoned their occupations and sought refuge in monasteries and places of worship in order to escape heavy taxes and compulsory military service. During the bloody and devastating wars between Persia and Rome, which lasted for years, the people were used like worthless firewood. These wars brought no benefit to the population; the only outcome for the country was the execution of the kings’ commands. [1]
Zoroastrianism had replaced the ancient Mazdean religion of Persia. Most historians believe that Zoroaster, the founder of Zoroastrianism, appeared in the seventh century before the birth of Jesus Christ. From its beginning, this religion was based on the concept of a struggle between light and darkness and between the gods of good and evil.
In the early third century CE, Mani appeared as a reformer and reviver of this religion. Shapur, who succeeded Ardashir, initially welcomed Mani’s teachings wholeheartedly but later opposed him. In an effort to eliminate corruption and evil from the world, Mani called upon people to live a celibate life, arguing that the mixture of light and darkness was a form of evil from which people should seek liberation.
In order to bring about the rapid destruction of the world and the triumph of light over darkness, Mani declared marriage completely forbidden so that the human population would quickly become extinct.
Mani spent several years in exile but eventually returned to Persia and was killed during the reign of Bahram I. However, his teachings did not disappear with his death; rather, they continued to influence Persian thought and society for a considerable period. [2]
Mazdak
In the early fifth century CE, Mazdak emerged. He openly called upon people to regard wealth and women as common property, declaring both to be available to everyone without restrictions. He quickly gained influence, and conditions deteriorated severely.
People entered the homes of others without permission and forcibly seized their property and women. One of the historical documents of Persia, known as the Tansar Letter, describes the conditions of that period, when the teachings of Mazdak spread, as follows: “Modesty and honor had disappeared, and unrestrained behavior had become widespread. People emerged who had no knowledge of honor, work, or goodness. They gave no thought to the fate of the nation and had neither occupations nor responsibilities. They were highly skilled in tale-bearing, filthy conduct, lying, and fabricating accusations. They used these activities as a means of earning their livelihood and attaining wealth and status.”
Arthur Christensen writes in his book Iran Under the Sassanids: “Eventually, the revolt of the peasants began from every direction. Plunderers entered the palaces of the wealthy and seized whatever possessions and valuables they could find. They took women away with them and occupied people’s properties and lands. Gradually, the fields became barren and devastated because these new owners had no knowledge of agriculture whatsoever.”
These events suggest that ancient Persia possessed a remarkable susceptibility to extreme movements and was frequently exposed to intense fluctuations and opposing forces.
At times, Epicureanism and extreme asceticism struggled for dominance; at other times, the class system and feudalism, or religious reactionism, prevailed. On other occasions, extreme collectivism, disorder, and lawlessness held the country in their grip. As a result of these extremes and imbalances, Persia lost its moderation and equilibrium and was unable to maintain its natural peace and internal stability.
Conditions in this empire had become particularly severe during the sixth century CE.
The entire country depended upon the mercy of kings who had inherited their thrones and considered themselves superior to all human beings. These kings were addressed by the word Khuda (God), which was explicitly applied to them. The emperor was regarded as the foremost person, and his personal name was not used when addressing him. He was considered to be descended from the gods.
Khosrow II Parviz described himself with the following titles:
‘Among the gods, an immortal man; among human beings, the one God. His name is exalted, rising with the sun and shining in the darkness of the night.’
All the wealth and sources of income of the country were monopolized by these kings. They went to extremes in accumulating wealth, collecting precious objects, pursuing luxury, and maintaining an excessively elaborate lifestyle. Hedonism, the pursuit of comfort, and rivalry in acquiring wealth and status were so widespread that they resembled the descriptions found in poetry and legend.
Only someone who carefully studies the history, poetry, and literature of Persia during that period can fully understand these conditions. Such a person must also become familiar with the detailed accounts of the city of Ctesiphon, the Arch of Kisra, the Spring Carpet of Kisra (the carpet upon which Persian kings drank wine), and the Crown of Kisra. They must also know how many servants, attendants, wives, concubines, young household servants, cooks, and trainers responsible for raising birds and wild animals the Persian kings maintained, as well as the numerous attendants assigned to their vessels and possessions.”
