Ibn Khallikan quotes a report that none of al-Mawardi’s...

Ibn Khallikan quotes a report that none of al-Mawardi’s writings were published in his life-time because the author had grave doubts as to whether he was really honest and correct in his speculations. This report cannot be accepted as true, particularly with reference to al-Ahkam al-Sultaniyyah , because there exists another book with the same title by Abu Ya‘la al-Farra’, who was a contemporary of al-Mawardi and who died in 458/1066.

Abu Ya‘la’s book is almost an exact replica of al-Mawardi’s work so far as its pattern and subjects of discussion are concerned. Even the language and arguments are almost the same as in al-Mawardi in most places. It is, therefore, certain that Abu Ya‘la had seen the published work of al-Mawardi while the latter was still alive, because the dates of their deaths are so approximate to each other and because it is not proven that Abu Ya‘la had personal relations with al-Mawardi.

This conclusion is further strengthened by the fact that Yaqut, who died in 626/1229, does not mention this story, and the authority of ibn Khallikan, who died in 681/1282, cannot be accepted in this matter. B. Political Theory Al- Mawardi’s main political thought is embodied in his al-Ahkam al-Sultaniyyah . Only a small portion of the work is, however, devoted to political theory, the rest of it discusses the details of public administration and rules of government.

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.

Further, although we know that al-Mawardi profited a good deal from previous sources in the elaboration of his theory, for he says that it is the epitome of the views of various schools of jurisprudence, we do not posses in our hands today any sources in the elaboration of his theory, for he says that it is the epitome of the views of various schools of jurisprudence, we do not possess in our hands today any source discussing comprehensively the problem of the Caliphate dating back beyond the fifth/11th century.

The Usul al-Din of ‘Abd al-Qahir al-Baghdadi gives theologically a more copious discussion of the Imamate than al-Mawardi’s book, but al-Baghdadi (d. 429/1037) was a contemporary of al-Mawardi.