منکوقاآن، شاه آرمانی در اندیشه و خواست عطاملک جوینی

In Iranian political thought, the Shah, as the agent of AhurāMazdā, was responsible for establishing order, justice, and organizing society. Therefore, a king who performed his duties in a satisfactory manner became a "good king" or an "ideal king" and brought goodness, happiness, and prosperity. This intellectual system spread from various sources to the Islamic period, and although at times, such as during the Mongol era, it faced serious challenges, it was each time revived through the efforts of scientific and political elites, who encouraged the rulers to accept it. In the second decade of the 7th century AH, the Mongols began their ground-breaking invasion of the territory of the Khwarazm-Shah. Their attacks, accompanied by widespread destruction and killing, led to the destruction of existing structures in society and destroyed order and stability. It seems that Juwayni's main concern at this historical juncture is the restoration of order and organization of society after the initial Mongol invasion. In this research, using a descriptive-analytical method and citing library sources, and of course with an emphasis on the text of Jahān-gusha's history, an attempt is made to answer the question: What was the way out of the existing disorder and chaos in Juwayni's thought and will? Therefore, the main goal is to examine and explain Juwayni's thought and interest in applying the foundations of Iran-Shahri thought to improve the existing situation and its manifestation in the character of Monku-qā'ān, the Mongol's Khān.
Juwayni, who was involved in the Mongol political and administrative apparatus, considered the solution to dealing with the existing chaotic conditions to be the emergence of a powerful and capable ruler who would restore order to society. According to Iran-shahri thought, she considers Monku-qā'ān a benevolent ruler who has been chosen by God to restore the ruined world through justice and fairness. Therefore, by electing Monku-qā'ān in the Great Council, he introduces him as possessing the qualities and attributes of ideal kings in Iranian thought. He repeatedly refers to Monku's extraterrestrial status with words and phrases that liken him to the kings of ancient Iran, and praises them as ideal, benevolent kings. In mentioning Monku-qa'an's accession to the throne, Juwayni states that he is chosen by God and endowed with God-given wisdom, intellect, and perfect judgment. Juwayni calls Monku-qā'ān a just king who spreads the justice of the noushirvāni and reestablishes the rules of monarchy and land ownership. He becomes so engrossed in the justice and fairness of Monku-qā'ān that he considers him superior to Anoushirvān and other kings. It is noteworthy that the justice that is provided for is carried out within the framework of protecting the interests of groups and classes and in line with the principle of "Khish-kāri" and individual competence, which is considered one of the principles of Iran-shahri thought. Its turbulent religious policies opened up the space for Islam and the spread of its influence. This led Juwayni to see Monku as a king who supported "Ahmadi Sharia" and to praise him with various titles. In fact, Juwayni wanted and pursued his own interest, which was the existence of a powerful kingdom that supported religion. Finally, Juwayni's description of the personality and reign of Monku-qā'ān is such that it places him among the ideal, benevolent kings, under whose guidance all the affairs of the world were ordered and even animals and inanimate objects benefited from it.