Al-MĀWARDĪ'S CONTRIBUTION TO ISLAMIC ECONOMIC THOUGHT: SPECIAL REFERENCE TO “KITAB ADAB AL-DUNYĀ WA AL-DĪN"

1. Al-MĀWARDĪ'S CONTRIBUTION TO ISLAMIC
ECONOMIC THOUGHT: SPECIAL REFERENCE TO
“KITAB ADAB AL-DUNYĀ WA AL-DĪN”
Presented by:
Luqman Hakim Handoko
Supervisor:
Dr. Mustafa Omar Muhammed
Kulliyah of Economic and Management Science
International Islamic University Malaysia
Ibnu Sina Presentation Room, 18th July 2014

2. Outline
INTRODUCTION
AL-
MĀWARDĪ
LIFE AND
HIS
ENVIRONM
ENT
AL-
MĀWARDĪ’S
CONTRIBUT
IONS TO
ECONOMIC
IDEAS
CONCLUSION

3. I. INTRODUCTION
Background of Study
• There are a lot of works of Muslim scholar directly or indirectly deal with economic
dimension.
• Abu Hasan (1992) categorized them into five dimensions of analysis.
• In terms of the topic discussed, Islahi (2004) did a great job to classify those works
into four broad categories.
• Some studies has been great consideration and repetition such as Ibn Khaldun, Ibn
Taymiyah, al-Ghazali, al-Maqrizi and some others have been given little attention or
practically ignored.
• One of those studies that have given less attention is Māwardī’s works. Not much
has been written on Al-Māwardī’s contribution to the Islamic economic thought.
• Though there are studies on Māwardī’s economic thought which are mostly based
and focused on his book Al-Aḥkām al-sulṭānīyah, most of them are written in
Arabic language.
• The economic idea of Māwardī still remained under-explored despite the fact that
he authored several books such as Adab al-dunyā wa-al-Dīn, Tashil al-Nazar wa
Ta`jil al-Zafar, Adab al-Wazir, etc.,which are related to economic or political
economic idea
• To the best of the author’s knowledge, no comprehensive research has been
undertaken with the primary emphasis on al-Māwardī's economic thought,
particularly his teachings on ethical dimension of Islamic economics. In this
context, his book titled Adab al-dunyā wa-al-Dīn.

4. Objective and Scope of Study
1
• To review the existing literatures on the economic
ideas of al-Māwardī’s particularly his ideas
contained in his book Adab al-dunyā wa-al-Dīn
2
• To analyze the economic idea of al-Māwardī’s and
its relevance to modern economics.
3
• To provide recommendations based on the finding.

5. Significant of Study
• The discussion and research on Islamic heritages especially
about the economic thought of Al-Māwardī is still rare. The
current study will overcome this setback by making it
accessible to the prospective reader particularly those
interested in the development of Islamic economy.
1
• One of the main gaps to study Islamic economic heritages is
the language, whereby most of them are in Arabic language.
Only few of the scholars that have mastered both Arabic and
English language have shown significant interest in Islamic
economic thought. Hence, the translation of this study from
Arabic to English will facilitate the readers.
2
• Finally, this study can enhance and enrich the existing
literature on theory of Islamic economics. As a result, it will
enable the scholars and regulators to further develop a model
for the Islamic economic theory. Moreover, this study may
attract other researcher to discuss and examine the theory
deeply
3

6. Method of Study
 The current study is library-based research.
 To analyze the information and data obtained, the
researcher employed the following methods:
1) Descriptive method
2) Analytical and explanatory comparative method
3) Deductive method

7. II. AL-MĀWARDĪ LIFE AND HIS
ENVIRONMENT
His Life And Death
 His name is Abu al-Ḥasan ʻAlī Ibn-Muḥammad Ibn-Ḥabīb al-Māwardī al-
Basri al-Shafii popularly known as al-Māwardī
 Al-Māwardī born in Basrah 364H/974C ND died in Rabiul Awwal 450H at
the age of 86 years.
His Intellectual Life
 His education was starting from Basrah and then continuing to Baghdad.
In Baghdad, he was surrounded by the four great schools of Fiqh namely,
Shafi’i school, Maliki school, Hanafi school and Ahmad school.
 He wrote many books in various themes. For example, here we list some of
his writings on socio-economic and politic aspects
1. Kitāb al-Aḥkām al-sulṭānīyah wa-al-wilāyat al-dīnīyah;
2. Tashīl al-naẓar wa-taʻjīl al-ẓafar.
3. Naṣīḥat al-mulūk.
4. Qawānīn al-wizārah wa-siyāsat al-mulk.
5. al-Tuḥfah al-mulūkīyah fī al-ādāb al-siyāsīyah.
6. al-rutbah fī ṭalab ʼal-ḥisbah.
7. Adab al-dunyā wa-al-dīn.

8.  During that time Islamic world
divided in three regions, namely,
Umayyad in Spain, Fatimid in Egypt
and Abbasid in Baghdad.
 Al-Māwardī entered into the judicial
profession as Qadhi (judge) in the
era of Caliph Qadir Billah (381-
422H/991-1031C) and Caliph al-
Qaim bi Amrillah (422-67H/1031-
1070C). And Finally, he became the
Agdha al-Qudhat (the greatest
judge).
The High Class
(caliphs, Ministers,
judges, etc)
The Middle Class
(Soldiers, civil servants,
Merchants, engineer)
The Low Class
( ordinary people, farmers, small
craftmen, slaves etc,)
Economic
sectors
Agriculture Industry
Trade and
buseniss
Husbandry
Abbasid under buwayhid’s
control 334H-447H/945C -
1055C
Fatimid Era (279-567 H at Egypt
Umayyad II era 300-/929-1031C at
Andalusia
300 H 600 H400 H100 H 200 H 500 H 700 H
Abbasid era (132 H/750 M-656 H/1258 M) Baghdad
(Iraq)
His Political Environment
His Socio-Economic Environment
b. Economic Sectorsa. Social Structure

9. III. AL-MĀWARDĪ’S CONTRIBUTIONS TO
ECONOMIC IDEAS
Literature Review
No Author Finding
1 Siddiqi (1980) Introduced al-Aḥkām al-sulṭānīyah. indicated that the book is rich with
the economic content such as market supervision, agricultural relations,
and taxation
2 Abdul Azim
Islahi (2004)
The author indicated that al-Mawardi discussed socio-economic
development on several books such as Adab Wazir, Tas’hil al-Nazar wa
Ta`jil al-Zafar, and Adab al-dunyā wa al-Dīn. he stated that the last book
is the comprehensive one on it.
3 Amedroz (1916) He focused on the institution of al-hisbah or market supervision
4 Wilson (2009) In his book Islamic economic a short story, he focused on al-
Aḥkām al-sulṭānīyah and compared it with al-kharaj’s Abu Yusuf.
5 Ḥawwās
(1983)
wrote a thesis about partnership contract titled Min uṣūl al-iqtiṣād
al-Islāmī. the author explained disagreement of scholars on
Mudharabah (partnership) issues

10. No Author Finding
6 Subhi
Fandi al-
Kubaisi
(2002)
wrote an article titled al fikr al-Iqtishād li al- Māwardī min Khilāli
al Al-Aḥkām al-sulṭānīyah. The author discussed three economic
concepts and then tried to compare them with the contemporary
scenario. The author extensively explains: 1) the concept of
ownerships of land and its kinds. 2) the public finance and its
functions. 3) the importance of the institution of hisbah.
7 Shawqī
ʻAbduh
Sāhī
(1998)
wrote on Isʹhāmāt al-Imām al-Māwardī fī al-niẓām al-mālī al-
Islāmī.
1. The author discussed in detail the sources of zakat and explained
how to and to whom it should be distributed.
2. the author examined the public finance of the state.
3. the author discusses the issues of department of finance.
9 Murat,
Bahar, and
Abdullah
(2013)
wrote an article on Abu Al-Hasan Al-Mawardi’s Views on Economic
Policies. The authors discussed the policies that should be taken by
government among which are income policy, spending policy,
monetary policy, pricing policy, and employment policy and market
supervision.

11. Overview of The Book
 The book, Adab al-dunyā wa-al-Dīn, was written in an ethical style that
deals with many themes related to the issues of human life.
 He establishes his views based on an abundance of evidence from al-
Quran, then Hadith (traditions), etc.
 It is an influential book among Muslim countries.
 As the author briefly mentioned, the book contained five chapters.
1. The first chapter is the virtue of the reason (intellect) and the evil of the
desires.
2. The second is the ethic of knowledge. Al-Māwardī explained the
magnificence and superiority of seeking knowledge. He also emphasized
the importance of seeking knowledge in order to differentiate between
the knowledgeable and the ignorant.
3. The third is the religious ethic. The reason or intellect has a great
position in the discussion of religious ethic.
4. The fourth is the mundane or worldly ethic. The discussion on worldly
matter is quite detailed compared to the previous chapters. Most of his
economic thought placed in this chapter is explored by the researcher.
5. The last is related to the ethic of the soul. According to him, the final
goal of this topic is the purification of the soul from the evil attitude.

12. Economic Behaviour
1. Human Nature
Human
nature
Weak
Social
Being
Need
Cooperati
on for
fulfilling
their need
Have more
necessities
than animal
Nessecities
(hajah)
Needs
(hajah Massah)
Wants
(shahwat ba’ithah)
maximization of
quantity
(shahwat fi iktsar)
maximization of
quality
(shahwat ladhidhah)
2. “Wants” and “Needs”
3. Consumer Behaviour
Turning away
from pleasure
Middle path Maximization of
pleasure
Islamic consumer
behaviour

13. 4. Characteristics of human being in
relation to wealth and prosperity
Looking
for Halal
Searching for
needs
Ungrateful
Person
Characters of
human being
Unsatisfied
people
Laziness
Blamed
Submission
(Tawakkul)
Ascetic
(Zuhud)
Never felt
satisfied except
with the glories
and material
abundance
Saving the
wealth for
their heirs
Searching for
excessive
wealth to do a
good deed.
Saving or
hoarding the
wealth for
their hobby
Encourage
d as the
way of life
It is blamed
if there is
no effort
Human
Behaviors
Contentment
(Qana'ah)
Asceticsm
(Zuhud)
Generosity
(Sakho')
Extravagance
(Israf wa
Tabzir) &
Miserliness
(Bukhl)
Greed
(Khirs)
5. Human behaviours in relation to the
economic needs
6. Riches and Poverty
• Al-Māwardī discussed the different opinions between the riches and the poverty
• Though people agreed that the absolute poverty is hateful (makruh) and rejecting
the riches is disrepute (mazmum).
• poverty and riches are not the main problem in economics relation. The
differences and the disparities are the cause of coalition and the cooperation. And
these mutual assistances are the cause of unity.

14. Economic Activities
1. Earning of a Livelihood (Al-Kasb)
 A Al-Māwardī defines, al-Kasb as means that may lead to the acquiring of
materials (al-madah) and action that is aimed to meet the basic needs (al-
hajah).
 Al-Māwardī defines the materials (al-madah) as something that is obtained
from the source, which can grow and flourish. It can be divided into two,
namely, the flourished plants and proliferated domestic animals
 Mawardi said that the work (kasb) and factor of production (madah) are the
main factors to fulfill the needs and to acquire human well-being.
2. Production Activities and Economic Sectors
Production
activities
Agriculture Husbandry Trade Industry
intelectual
skill (sina'ah
fikri )
Technical
skill (sina'ah
'amal )
mixed
between two

15. 3. Division of Labor and Specialization
 According to Al-Māwardī, Allah created human beings with special
capabilities. Using his special capability, he can acquire wealth to fulfill his
needs.
 However, the differences in capabilities and difficulties to acquire wealth
forces human to cooperate with one another.
 Furthermore, by knowledge, it would make the work easier and efficient
and ensure the achievement of economic goals.
Increasing in
productivity
as
Economic Goal
Mutual-Cooperation
Division of Labor and
Specialization
Knowledge
Efficiency and easiness

16. Socio-Economic Development theory
 Islahi (2000) reported that his economic development theory is scattered in his various
books, but the comprehensive one is the book titled: Adab din wa Dunya.
 He used the term salah-yasluhu-salah to express the meaning of the development.
 The word islah, might, is the best term that can represent the meaning of the
development. When it is associated with the wealth, the meaning is close to ‘imarah
or ‘umran or tanmiyah
Development Progress
Macro or State level
The role of Religion
Powerful Government
Universal Justice
peace and Security
Welfare State
Motivation
Micro or individual
level
The submission of Soul
Brotherhood
The Abundance of Material

17. Al-Māwardī and ibn Khaldun Theories of Socio-
Economic Development: a Brief Comparison
No Variables Al-Mawardi Ibn Khaldun
1 Role of
Government
Government has great role in
implementing the din (religion),
establishing the justice, providing
the material or resources and
keeping the security of the nation.
To be successful in its role, the
government has to be powerful
enough.
The political authority or government
should ensure the well-being of the people,
providing a proper environment for
actualization development, establishing the
justice trough implementation of the
Shari’ah and distribution of the wealth.
2 Shari’ah Both, to ensure the effective running of government, it need standard code of
conduct that is provided by the Shari’ah
3 Justice the implementation of the justice
could strengthen brotherhood,
bring prosperity to the country
and boost economic growth, etc
if there is justice in the society it will
facilitate development and strengthened the
society.
4 Role of
Wealth
Mawardi prefers the material
abundance to ensure the society
benefits equally. It will lead the
society to prosperous life and
peace
To spend more on the well-being,
government needs material abundance and
the assurance that the wealth comes from
the taxes. Therefore, to gain higher income
from the taxes, increasing economic activity
is necessary to increase the income

18. IV. CONCLUSION AND
RECOMMENDATION
Concluding Remarks
 Al-Māwardī has undoubtedly made noteworthy contributions to modern
economic ideas. He has discussed the basics theory much earlier than the
early economists have done in the western economic thought.
 Al-Māwardī discussed the economic behaviour very well and in detail.
 His economic theory embodies interrelationships between religion,
economic, social, psychological, and political factors.
 Based on finding, his rationality and micro foundations differ from
modern economics theory that focused solely on rational behaving self-
interested economic agent.
 The poor and the rich are sunnatullah (taken for granted). It is not the
main problem of the economy, but the real problem is the human
behaviour toward the wealth.
 There are similarities between Mawardi’s and Ibn Khaldun’s theory on
socio-economic development. Both analyses have interdisciplinary
approach, which are important variables of analysis that links each other.

19. Limitations and Recommendations
• It is important to point out that the finding and the
analysis of the study should be interpreted in the context
of these limitations.
• The finding does not represent his entire economics
ideas. In other word, this study considers the idea that
appears in his book Adab Dunya wa din.
LIMITATION
• Since this study is a partial study, it is necessary to conduct
comprehensive study on all his writing that are related to
economic. It is important because, the researcher found that
there are several other books are related to political economy
and economic theory and even household management.
• Based on this finding, we suggests to study his idea on socio-
economic development in detail and also partially study
specific themes on his idea.
• Through this study, we found that the scholars of the past
have made significant contribution to Islamic economics
discourses. Unfortunately, these works remain in the library
collection that needs to be studied.
RECOMEN
DATION

20. ‫هللا‬‫ورحمة‬‫م‬‫ك‬‫ي‬‫ل‬‫ع‬
‫الم‬‫س‬‫ل‬‫وا‬‫كاته‬‫ور‬