AL-MAWARDI

Class : Islamic Political Thought A

Name of the groups :

1. Yola Natasyah Kaloka (201710360311140)

2.Tesha Tenriola Holiq (201710360311137)
3. Melya Dea Rachmawati (201710360311244)
4. Izzatul Khusna Dilla (201710360311116)
5. Evita Puspitasari (201710360311139)

BIOGRAPHY OF AL-MAWARDI
Al-Mawardi was known as the first islamic thinker about political theory five
centuries before western scholars found about their political concept. Al-mawardi thought
about the concept of the nation places religion at the center of the political reality. He was
also a great jurist, sociologist, and mohhadith. Al-Mawardi full name was Abu al-Hasan Ali
bin Muhammad bin Habib al-Mawardi al-Bashri. He was born in Basrah, Irak 364 H/974 M
and he died at age 86 year on 30 Rabiul Awwal 450 H or May 27, 1058 M in Bagdad. He was
called al-Mawardi because of his father was a seller of rose water and also because he has
intelligence in many ways especially in the field of science. Whereas the name al-Bashri was
given to him because he was born in the city of Basrah.
(EVITA PUSPITASARI 201710360311139)
Al-Mawardi grew up as an Islamic thinker who was an expert in the science of
jurisprudence, a writer, and also a politican at the time when science developed by Muslims
was in its heyday. He was known as a prominent figure in the field of Syafi’i Mahzab in the
10th century, and al-Mawardi becoming the first Muslim figure to initiate the theory of state
politics in Islamic frames and the first person that was write about state politis and
administrations and become a high officials involved in the Abbasiyyah government. Al-
Mawardi preferred institutional approach to manage a nation. He intensified the institutionl
function maximally and stabilized nations structur.
(EVITA PUSPITASARI 201710360311139)
Al-Mawardi education has began in the country he was born, Basrah. In Basrah al-
Mawardi studied the hadith. He studied the hadith not only through one cleric but from
various well-known scholars because he consisted of those who were never satisfied in
studying science. In Basrah al-Mawardi learned from several scholars such as Al-Hasan Ibnu
Ali Ibnu Muhammad Ibn Al-Jabaly, Abu Khalifah Al-Jumhy, Muhammad Ibn ‘Adiy Ibnu
Zuhar Al-Marzy, Muhammad Ibnu Al-Ma’aly Al-Adzy and Ja’far bin Muhammad Ibn Al-
Fadl Al Bagdadi. After studying in the city of Basrah al-Mawardi was moved in Bagdad and
continuing his education at the University of al-Za’farani. Some Scholars who are very
influiential on the characteristics of Mawardi are Ash-Shaimari who studied law and the
expert of fiqh mahzab Imam Syafi’i as well as Abu Hamid al-Isfiraini who were professors
and famous figures who studied Imam Syafi’i mahzab. After much learning he began
working then taught to practice his knowledge to produces several other prominent figures
and began writing books.
(EVITA PUSPITASARI 201710360311139)

POLITIC CAREER OF AL-MAWARDI

The treasures of Islamic intellectuals in the era of the Abbasid Caliphate once carved
a golden history with the advancement of religious science and thought. One of the leading
figures and thinkers and layers of the foundation of Islamic political science supporting the
Abbasid progress was Al Mawardi. The figure who was once a qadhi (judge) and ambassador
around the caliphate, became the savior of various political chaos in his country, Basrah (now
Iraq). (TESHA TENRIOLA HOLIQ)

Al Mawardi's political career began as a reaction to the political situation of his day,
Al Mawardi lived when the Abbasid Dynasty social politics was experiencing various
turmoils and disintegration. Because, the time of the Abbasid Caliphate was weak and
helpless after his power was slowly controlled by the Buwayhiyah and the Turks. Meanwhile,
the power held by the Abbasids was only a mere formality. (TESHA TENRIOLA HOLIQ)

In this situation Al Mawardi is good at mastering the situation and is able to play his
role well, so he can get strategic positions in the government. In his capacity as a legal expert
at the Syafi'I School, he was a judge in various cities. Al Mawardi's career increased after he
settled in Baghdad, namely becoming a Supreme judge, king's adviser, or caliph in the field
of religion (Islamic Law) and government. (TESHA TENRIOLA HOLIQ)

During the reign of Caliph al-Qadir, he was honored and appointed as a traveling
ambassador who was sent in various diplomatic missions to neighboring countries. He had a
major influence in safeguarding and maintaining the authority of Caliph al-Qadir in Baghdad
which had fallen amidst the kings of the Banu Saljuk and Banu Buwaihi who were almost
completely independent at that time. (TESHA TENRIOLA HOLIQ)

Al Mawardi was a figure who possessed intelligence in conducting diplomacy, so he

was appointed as the mediator of negotiations between the Abbasid and Buwailiyah
governments which at that time controlled politics. The trip also prompted Al Mawardi to
pour out various ideas in writing in the form of books that his work covers social political
thought. (TESHA TENRIOLA HOLIQ)

Al-Mawardi berijtihad and compiled a political framework on what should be done in

a government, such as the basic provisions in the appointment of a caliph, the duties of the
caliph and state officials, the manner of appointment and its requirements and relations
between the state and the people. (TESHA TENRIOLA HOLIQ)

Al-Mawardi was later known for his political thought through his book entitled al-
Ahkam as-Sulthaniyyah which was considered to be the first book specifically compiled
about Islamic political thought which initiated the theory of state in Islamic frames. (TESHA
TENRIOLA HOLIQ)

THE WORKS OF AL-MAWARDI

Al-Mawardi is very engaged in scientific activities. He’s create books. Historically,
Al-Mawardi didn’t want his books to be circulated during his lifetime, because he was afraid
that he would change his intentions to become riya’, so he would reduce the reward values of
what he had tried, and cause his charity not to be accepted by Allah. The books of his work
were only notified to student he trusts after he approached death. Al-Mawardi advised that his
books placed in some place to be taken, then disseminated. But only a few books were found
than the books has mentioned by Al Mawardi. Izzatul Khusna Dilla

Based on Al Saqa's research, were mostly written in Baghdad after the year 436 AH. Al
Mawardi's books are divided into 3 parts, namely:

A. Religious Fields (al-kutub al-diniyah),

1. Kitab al-Tafsir (al-Nukhat wa al'Uyun fi Tafsir al-Qur'an al-Karim). This book is the main
book in the interpretation of the Qur'an.
2. Al-Hawi al-Kabir. This book specifically talk about Shafi'i Fiqh, and comparison with the
other Fiqh Mazhab.
3. Kitab al-Iqna ', is a summary booklet from al-Hawi al-Kabir.
4. The Book of Adab al-Qodhi, talking about the rules of handling cases and court
proceedings must be held by a judge.
5. The Book of A'lam al-Nubuwwah, this book discusses about the proof of prophethood of
Muhammad, but has never been published, is still in the form of a manuscript.

B. Socio-politics Fields (al-kutub al-ijtima'iyah wa-al-siyasah)

1. Kitab al-Ahkam al-Sulthaniyyah wa al-Wilayat al-Diniyyah, is one of al-Mawardi's
writings which was the earliest published and has been known to the Islamic world.
2. Nashihat al-Muluk, speaking of counsel to the kings
3. Tashil-Nadzar wa Ta'jil al-Dzaf, unfortunately this work is still in the form of a
manuscript, in the library of Gothe, Germany.
4. The Book of Qowanin al-Wizaroh wa Siyasah al-Muluk, published in Cairo in 1929 with
the title Adab al-Wazir as a guide for ministers or the King's Leadership Strategy and Leader.

C. Language and Literature Fields (al-kutub al-lughawiyah wa-al-adabiyah)

1. Nahwu is the Arabic grammar
2. Al-Amtsal wa al-Hikam, contains Arabic proverbs, aphorisms and selected verses. there
are 300 mottos, 300 verses of poetry and 300 hadith choices, but still in manuscript form at
the Dutch Leiden university.
3. Adab al-Din wa al-Dunya originally named (al-Bughyah al'Ulya fi Adab al-Din wa al-
Dunya) this book discusses about pure religious ethics and morals, as well as about social
ethics.

Of all the works by Al mawardi, which is Kitab al-Ahkam al-Sulthaniyyah wa al-Wilayat al-
Diniyyah is the most popular. Because it has been printed many times in Egypt and has been
copied into many languages. This book is so complete and can be said as a "General
Constitution" for the State, containing state matters such as the Imam (Caliph) and conditions
for those who can be appointed as leaders or heads of state , both in the central government
and the area, and about other governmental equipment. The central concern of Imam Al
Mawardi's written works is the section that discusses the position of head of state, the manner
of appointment and its requirements, and the relationship between the State and its citizens.
In addition to the three monumental books above. (IZZATUL KHUSNA DILLA )

THE POLITICAL THOUGTS OF AL-MAWARDI

Political thinking is based on a political theoretical framework based on Islamic

principles (fiqh), in accordance with the disciplines within it. That is, political thinking is
based on a political theory framework that is in accordance with the principles of Islamic law.
Melya Dea Rachmawati.

The law used by Al-Mawardi is based on 2 large units, namely Subtantif and Formalitative.
substantive is a law formed based on the Qur'an and hadith. Whereas formalities are legal in
the form based on current conditions and the customs of the Melya Dea Rachmawati
community.

1. State and government

At that time the position of the Caliph in Baghdad was only a formal leader. While the power
and executors of the government are actually the leaders and high-ranking officials of the
Turkish or Persian nationalities and regional authorities in several regions. Even from some
groups demanded that the leadership position be filled by people who were not Arabs and not
from the descendants of the Quraysh tribe. But the demand was reacted by Arabs who wanted
to maintain their hegemony that the descendants of the Quraysh tribe as one of the conditions
to be able to serve as head of state and Arab descent as a condition of being the chief adviser
and aide to form a policy Mawardi is one of the figures who maintains these conditions.
Melya Dea Rachmawati.

Mawardi approached the indirect democratic system. Can be seen from the appointment of
priests or caliphs, the criteria or conditions to become khalifa, to the procedures for selecting
the caliph in two ways, namely;

✓ election by ahlu al-aqdi wa al-hal (parliament),

✓ appointment of the previous priest
2. How to choose or select priests
According to Mawardi, two things are needed for selection or selection.
• Ahl al-Ikhtiar or those who are authorized to choose priests
for the people. They must fulfill three conditions:
(1) Having a fair attitude;
(2) Having knowledge that allows them to know who
who qualifies to be appointed as a priest; and
(3) Having broad insight and wisdom that allows them to choose who is the best to become a
priest. Melya Dea Rachmawati.
• Ahl al-Imamah, or those who have the right to fill the office of imam.
They must have seven conditions:
• Balance, which has all the criteria. That is, a prospective leader must
have overall credibility in him which includes fair, honest, good manners and good
character, prioritizing the interests of the people and obeying religious shari'a.
• Having knowledge that allows him to do ijtihad to deal with incidents
that arise and to make legal policies. This must be owned by prospective leaders
because it cannot be denied that in a government there will always be social and
political turmoil that threatens the order and security of society and the state.
• Complete and healthy five-sensory functions.
• Healthy body, whole body parts
• Good thinking vision so that he can create policies for the interests of
the people and realize the benefit of the people.
• Has the courage and guarding character of the people, which makes
him defend his people and fight the enemy.
• Having the nasab from Quraish
In this case mawardi refers to the hadith narrated by ahamad:
"The leaders are of the Quraysh tribe".This reason was reinforced by Abu
Bakr's speech on the day of Saqifah before the Ansar by mentioning the
Prophet's words. In addition to these two reasons, al-Mawardi based his
argument on the words of the Prophet which meant:
"Lift up individuals from the tribe of Quraysh and do not step over them."
Mawardi's efforts to defend the Quraysh ethnicity, interpretatively contextually it can be said,
that the right of leadership is not in the ethnic Quraish, but in the ability and authority. So
prioritizing ethnic Quraysh is indeed not the basic teachings of Islam that the Prophet
brought, therefore the hadiths that prioritize ethnic Quraysh must be understood as temporal
teachings. Melya Dea Rachmawati

Then there are two ways to appoint priests. First, with the method of election by Ahl al-'aqdi
wa al-halli, "those who have authority to bind and parse ", or that is also called "Ahl al-
Ikhtiar". One of the most important tasks of Ahl al-Aqdi wa al Halli according to Mawardi is;
conduct research in advance to the candidate head of state, has fulfilled the requirements
according to criteria as a candidate. If it turns out those requirements it has been fulfilled, the
candidate is asked for his willingness to be determined as head of state with ijtihad on the
basis of pleasure, and so on the election was held which was followed by an allegation by
Ahl al-Aqdi wa al Halli. After that the people (ummah) also took part in pledging, as intrigue
the obligation for them to obey the head of state. Second, appointment or a will by the
previous priest. Melya Dea Rachmawati

According to Mawardi, in terms of politics the country needs six joints

main:

• Living religion. Religion is needed to control lust and the civil servant
is attached to the conscience of man, therefore it is the strongest joints for the welfare
and peace of the State.
• Authoritative rulers. With his authority he got it uniting different
aspirations, and fostering the country to achieve his noble goals, keep religion lived,
protect the soul, wealth and honor of citizens, as well as guarantee their livelihood.
The ruler is the priest and caliph.
• Overall justice. With thoroughness justice will creating intimacy
between fellow citizens, creating feelings respect and obedience to the leader, enliven
the lives of the people and build people's interest to work and excel. With thus the
population will develop, and the position of the ruler stay solid. Justice should be
started from a fair attitude towards oneself alone, and new to others. Self-justice is
reflected on being happy to do all good deeds and reluctance do deeds that are
abominable, and in all things do not exceed the limit, on the contrary is not less than it
should be.
 As for justice for other people it is divided into three parts:
• Justice towards subordinates, such as the head of state towards his
people and head towards his followers, reflected in wisdom- policy (politics), which
is carried out in an easy way affordable by the people, avoided everything that would
be burdensome the people, not used violence to carry out wisdom, and by sticking to
the truth.
• Justice against his superiors, like the people against his head, and
followers towards his head, which is manifested through sincere obedience, readiness
to help and defend, and complete loyalty.
• Justice for those on the same level, in the form of an all-round attitude
all matters, avoid acts that are not commendable and not doing things that hurt.

• Even security. With the prevalence of security, the people can enjoy
inner peace, and with no fear of developing initiatives and activities and the creative
power of the people. Evenly distributed security is the result of overall justice.
• Sustainable soil fertility. With soil fertility, people's needs for food
ingredients and other material needs can be fulfilled, and thus avoid the struggle with
all the bad consequences.
• Hope of survival. In human life there is a connection close between
one generation and another. The generation now is the heir of a generation ago, and
who I preparing facilities and means of life for generations which will come. Melya
Dea Rachmawati.

CRITICS OF THOUGTS
SOCIAL CONTRACTS is the relationship between ahl al-hall wa al-aqd (al-ikhtiar)
and the head of state that is a relationship between two parties that gives birth to an
agreement on the obligations and rights of both parties on the basis of reciprocity. Al-ikhtiar
is a group of people who can be called representatives of the people, where the goal in the
form of al-ikhtiar is to choose the imam. (Yola Natasyah Kaloka)
 But in this case, it should be underlined that Al-Mawardi only sparked what was a
social contract but was not accompanied by the mechanism or method of working the social
contract itself. The al-Ikhtiar itself is a group that serves to elect priests or heads of state, but
it is not explained in detail how al-Ikhtiar can be chosen, or how both individuals and groups
can become al-Ikhtiar. (Yola Natasyah Kaloka)
HOW TO SELECT IMAM can be done in 2 ways, according to Al-Mawardi's thinking:

a) Selected by Ahl al-Hall wa al-‘Aqd.

b) Testament or appointment by the previous priest.
In the selection of Imam based on a will or priest according to Al-Mawardi's thought, it is
very contrary to the democratic system that is dominated by the majority of countries in the
world today. In the election system the priest based on a will is deemed not to have a strong
foundation, and chooses without seeing the potential and skills of a substitute priest. (Yola
Natasyah Kaloka).

QUESTIONS AND ANSWERS

1. (Nabilah -050) Mention one country that adapted Al-Mawardi’s political
thoughts!
Answer :
Saudi Arabia is an example for a country that adapts Al-Mawardi’s Political thougts. In Saudi
Arabia the priest is selected by the line of descent, or we can say that the next priest is
selected by the previous priest’s will. This phenomenon is suitable with one of Al-Mawardi’s
thoughts, Ahl Al-Imamah.

2. (Nilam -265) Is there any relation between the priest should be Quraishy and the
nasab of prophet Muhammad?
Answer :

the criteria of a state leader according to al mawardi :

First, it is fair (al-ʻadalah). This fairness for Al-Mawardi is fundamental. "Without al'adalah,
the leadership of the state is not ideal," said Moqshid.

Second, knowledgeable (al-’alim). Extensive knowledge is needed to sustain the head of state
in jihad and berijtihad. "In the decision-making process, the ijtihad of the head of state is
needed," he explained, quoting Al-Mawardi.
Third, has the ability to hear, see and speak perfectly, so that he can recognize the problem
carefully and can accommodate it well.

Fourth, a head of state, according to Al-Mawardi, as explained by Moqshid, must have a

healthy physical condition.

Fifth, have sufficient wisdom and insight to regulate people's lives and regulate public
interests.

Sixth, have the courage to protect Islamic jurisdiction and to defend it from enemy attacks.

Seventh, comes from the descendants of quraissy.

In this case mawardi refers to the hadith narrated by ahamad:
"The leaders are of the Quraysh tribe"
This reason was reinforced by Abu Bakr's speech on the day of Saqifah before the Ansar by
mentioning the Prophet's words. In addition to these two reasons, al-Mawardi based his
argument on the words of the Prophet which meant:
"Lift up individuals from the tribe of Quraysh and do not step over them."

Mawardi's efforts to defend the Quraysh ethnicity, interpretatively contextually it can be said,
that the right of leadership is not in the ethnic Quraish, but in the ability and authority. So
prioritizing ethnic Quraysh is indeed not the basic teachings of Islam that the Prophet
brought, therefore the hadiths that prioritize ethnic Quraysh must be understood as temporal
teachings.

3. (Megawati -032) What is the difference between Al-Mawardi’s political

thinking and the other Islamic political thinkers?
Answer :
Discussing the Quraish tribe certainly does not escape from the law of Rasullah SAW, where
there is hadist, "The Imam (leader) is from Quraish……". Discussed the politics of Mawardi
who at times mentions that the caliphs must remain Arabs from the Quraish tribe and also
with his assistant caliphate, where Mawardi's efforts in maintaining Quraish ethnic
contextually interpretative. But what needs to be understood in Al Mawardi's idea of
leadership rights not in his Quraish, but in his ability and authority, as we know that ethnic
Quraish is famous for his glory in the behavior and spiritual aspects of his people. So in
response to the chaotic political situation in the Abbasid era, Al Mawardi provoked a good
caliph to come from the Quraish tribe, with the belief that with the good caliph of course
would create a good Country too

4. (M. Rizaldy -249) Explain more about kitab Al-Hawi Al-Kabir!

Answer :
Kitab Al Hawi-Al Kabir wich one of Al Mawardi's works that discuss about imam syafi'i fiqh
mazhab, the fiqh itself talk about islam law that has managing various aspect of human life,
like individual life, social, or human life with the God, there are worship to Allah like wudhu,
fasting, shalat, palmer to Mecca and about families matter like married, divorce, nasab,
sustenance etc. This book has arranged and equipped about opinions presentation of the
Imam Syafi'i and also the opinion of the mazhab's ulama through his arguments. There is
comparison between these opinions with the opinions of the other mazhab, such as Hanafi
Mazhab, Maliki, Hambali, and Zahiri.

5. (M. Dwiki -209) What is the obstacles that Al-Mawardi had experienced in
developing his political thinking?
Answer :
Inside of the knowledge and the thought of al-Mawardi there are several problems that
happened. The first Problem is about rejection from some people about al-Mawardi thought,
that is concerning proviso to be a leader. Al-Mawardi created quraisy people became the term
for being a leader because al-Mawardi basic based on al-Quran and Hadist. The other
problem is political conditions in that era, but al-Mawardi can handle it with his knowledge
and make that disorder became his reason for build theory about political policy.