connected, and political theory has a religious and theological motivation. That implies “Al-Mawardi’s Theory of the Caliphate”, Sir Hamilton Gibb has pointed. Abu al-Hasan Ali Ibn Muhammad Ibn Habib al-Mawardi known in Latin as Alboacen ( CE), was an Islamic jurist of the Shafi’i school most remembered for his works on religion, government, the caliphate, and public and constitutional law during a time of political turmoil. the Mu’tazila school of thought, the great (orthodox) Shafi’i jurist al-Subki (d. /) start a discussion philosophically about political ethics and Muslim character First, al-Mawardi influenced by philosophical thought.

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The Imam may be addressed as the Khalifa-tu-Allah, but the majority of jurists say that this title is forbidden, for no human being can represent Politidal on Earth, since man is ao and imperfect. To them it was crystal clear the source of all temporal authority were the people and the people alone.

It is of various kinds. He should curb the strong from showing harshness to the weak, and encourage the weak to take his due in the teeth of opposition of the strong. Even today there can be evinced a great effervescence for religious revival in all the Muslim lands, but everywhere the undertone is political, not religious.

Knowledge of religion and of the interests and policy of the nation c. Mawardi, Abu al-Hasan al- d. Al-Mawardi describes that the real objective of the state is the rule of justice and truth and to ak tranquility and peace to its inhabitants.

His main contribution to Muslim political thought lies in the transformation of these mawadri into a system, directly related to historical practice. He ignores artificial factors like age, Property and residence etc but those who can distinguish between good and bad, between right and wrong and between the wise and poise.


A state where there is no justice, such states ever fall.

Discover some of the most interesting and trending topics of Imam must be male Muslims. But with all the good points that can be said about Al-Mawardi, he had one short-coming, he was not a political thinker, and hence could not evolve a philosophic conception of the state. This method is also suitable because an imam is nominated keeping in view the determined qualities.

His opinions must be mature.

The political thought of Abu Al-Hassan Al-Mawardi

The Wazir of Delegation is the person in whom the Imam has the fullest confidence and to whom tbeory powers of administration of the realm are delegated. A was elected Caliph, he said in pollitical policy speech: If you prefer to suggest your own revision of the article, you can go to edit mode requires login. Further, it promises the inheritance or possession and governance of the earth to those only who follow in the footsteps of the Prophet P.

Al-Mawardi is of the view that the nomination of a person as heir apparent becomes effective only when he declares his consent to it. Qawanin-ul-Wazarat Laws of the Ministry 4. This is undoubtedly the main duty of the Imam under the Shariah.

The first chapter of his book, kitaab Al-Ahkam Al Sultania is to tell us about the sovereign of Imam. He is of the view that there consensus on this point that the existing imam can nominate his successor. The Muslims without any tinge of resentment or cause of rivalry accepted Umer as the next Caliph not on the suggestion of Abu Bakr but in obedience to his order as Caliph. Hazrat Abu Bakr R.

The Koran Interpreted, a translation by A. Elected by the majority of the electorates or. He is silent how to depose the imam. The Army Board 2. It paved way for further research. He gives example of the battle of Mutah. This is followed by the allegiance of the people to be loyal to the new Imam.



And among you there is none like Abu Bakr towards whom the people may look with love and reverence, therefore, if anyone of you swears allegiance to a person without consulting the general body of Muslims, such a person shall not be deemed as elected, and the likelihood is that both these persons may be beheaded.

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The Caliph is, however, traditionally elected in the capital because the death of the previous Caliph is first known there, and political considerations require the immediate appointment of a new Caliph, and also because most people possessing the necessary qualifications for the Imamate generally reside there.

In Muslim history it is one the first scientific treatises on political science and State administration. Here, a note of explanation seems to be necessary. In the preface of his al-Ahkam al-Sultaniyyah he writes. It is to avoid suspensions and spread of expected evils. Slave, even if they are free, are not allowed. The first case is obvious and needs no comment. Al-Mawardi lays great stress on it and says that if any one raises any objection on the ground that it excludes non-Qurayshites from the Caliphate such an objection would not be considered because it was this Qurayshite descent that was presented by Abu Bakr as an argument for preference in the election of Saqifat Bani Saidah.

He is best known for his treatise on “The Ordinances of Government. The apportionment of allowances and stipends from the State treasury Bait al-Mal to those who are entitled to them. The holy Quran is not to answer the question whether there is any need of Imamate?