AL MAWARDI POLITICAL THEORY PDF

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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According to Wafaa H. Ibn Qutaibah, op, cit.

This designation was objected to by many leading jurists like Abu al-Tayyib, al-Tabari, and al-Simyari, who said that it did not become anyone except God. The aim of Islamic State is to create a society as conceived in the Quran and Sunnah. Al-Mawardi says that the institution of Imamat is the need mawaddi Shariah and not of reason. People have been empowered to elect the best one among them as caliph.

Minister execution is to execute policy of the government. It has been persistently resorted to be every Muslim ruler after the aal of the pious Caliphate, to perpetuate dynastic and despotic rule among the Muslim peoples. The Imam is appointed in one of the two ways: But his small portion is extremely important because it is the first attempt in Muslim history to evolve a comprehensive theory of the State and because it has left an enduring influence on the course of Muslim political thought up to our own day.

The Alids, too, have always stressed that they are the right repositories of Islam and it is only safeguarded by their Imams. Brockleman”al-Mawardi” in the Encyclopedia of Islam 2vol. When all hd come, a public assembly was held where the Caliph delivered one of the most important addresses of his life.

The defense of the frontiers against foreign invasions to guarantee the security of life and property to Muslims and non-Muslims both in the Islamic State. After the ascendancy of Islam, it brought about a complete revolution in human thought and theorh.

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Al-Māwardī | Muslim jurist |

In the first case some poliitical say the Imam must be elected by all the members of the Electoral College in all the cities.

But al-Mawardi was not very concerned about theory. Nay, it contributed directly to a political theory which encouraged adventurous and ambitious men to impose them on the will of the people with brute force and sheer might.

The imam ever respects his decisions and generally never tries to interfere in his decisions. Thursday, June 23, Teory up he was able to learn Fiqh Islamic Jurisprudence from Abu al-Wahid al-Simari and subsequently took up his residence in Baghdad.

Al-Mawardi holds that the election of a less qualified in the presence of a more qualified is valid if the elected one fulfills the requisites qualification. Al-Mawardi is of the view that people should not extend unconditional obedience to the caliph or imam.

Mawardi, Abu al-Hasan al-

In Muslim history it is one the first scientific treatises on political science and State administration. Whatever the form of the government may be, it must be upon the principle of popular representation, because based sovereignty belongs to the people.

His theory of rebellion is not quite obvious.

At the bottom of the article, feel free to list any sources that support your changes, so that we can fully understand their context. Others oppose this view and say that Abu Bakr was elected only by the citizens of Madinah. Mawardi is to describe the qualification of the voters. Al-Baghdadi, Usul al-Din, p. He explained various case of the invention of baseless hadiths i. Most unfortunately, under the cover of this pretext, the second civil mawardk of Islam was fought by the Umayyads, the Hashimites, and Zubayrites.

Al-Mawardi says if people are given opportunity to elect their imam, a cunning opportunist may deceive the voters and a corrupt person may become imam. But maqardi is no denying the fact that the people resented the autocratic trends in the statecraft and stood for their basic rights. There is flexibility in Islam and this issue has been left to the Muslims community to decide.

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And because the jurists failed to get mawardk material in the Quran to construct a detailed political theory, they spent greater pains in tehory the Sunnah and the archives of early Islamic History to realize their purpose.

He does not discuss the scope, jurisdiction, responsibilities and obligations of the state, gives no conception of sovereignty and seems to be completely ignorant of the idea of the constitution. His character must be exemplary.

According to Al-Mawardi, Imam should perform following ten principle duties: He should punish those who snatch rights of the others. He is best known mwaardi his treatise on “The Politica, of Government.

Disinterested in rest and leisure. Wahaba”For al-Mawardi the caliphate symbolized an entire politico-religious system that regulates the lives of men in a Muslim community to the smallest detail. Imam is to provide guidance to the minister delegation. It is quite obvious thekry Abu Bakr did not deprive the people of their democratic right to elect the head of the State freely.

Imam must be a symbol of morality and justice. Sometimes al-Mawardi uses mawarrdi documents of the Umayyad and the Abbasid periods his premises, for instance, he quotes the accession address of Hazrat Umar bin Abdul Aziz to demonstrate the exalted ideals of the office of the Caliph.

The organization and prosecution of religious war against those who oppose Islam or refuse to enter the protection of the Islamic State as non-Muslim subjects. Al-Mawardi says various factor made this institution controversial. The second civil war of Muslims poliyical fought by the Umayyads, the Hashimites, and the Zubairites under the same pre-text.

Al-Baghdadi says that his election will be void, even if it has taken place mwwardi a properly constituted Electoral College. Al-Ashari opposes this view and says that two Imams at a time are possible if their territories are far-flang and widely separated by an ocean, which hinders easy communication between the two.