As a result of the emergence of the post of ministry since the first day of the Abbasid dynasty, many books talked about this issue, both in terms of religious regulations or the public morals that a minister should have.

One of the first to write about this issue is Ibn Al-Muqaffa, who said: "Power can not be managed without ministers and officers, and ministers can not work without affection and advice." [1]

Ibn Abu Al-Rabi's contribution

In his book "Suluk Al-Malik fi Tadbir Al-Mamalik", Ibn Abu Al-Rabi[2] said: "Note that those who assume the caliphate and the rule should have ministers to help them run the affairs, support them in incidents and tell them the right measures. Despite the fact that Allah honored our Prophet (peace be upon him), revealed great verses to him, promised him to proclaim his religion and supported him with angels so he was guided to do what is right, he took Ali ibn Abu Talib as a minister and said: "You are to me like Aaron to Moses"[3]…If one does without support and help with running of affairs, our Prophet Muhammad and prophet Moses (peace be upon them) would do without support too. A minister is a partner to the rule, the mastermind who preserves the power, and runs the affairs by words and deeds." [4]

Al-Mawardi's contribution

Al-Mawardi comes on top of those who wrote about the Islamic political system. He was concerned about the system of ministry and allocated a separate chapter for this. He divided the ministry into two sections: the ministry of delegation and the ministry of execution. What was defined as the role and position of a delegatory minister was where the caliph appoints a minister to whom he delegates authority for the organization of affairs in accordance with his judgment such that he effects them properly by his own efforts[5]. There is no doubt that such a position is evidence for the flexibility of the establishment of ruling and caliphate, which was not a central administration of every single affair. Rather, this post was meant to meet the needs of Muslims and to facilitate their affairs and conditions. One of the most prominent delegatory ministers in the Islamic civilization is Ja'far ibn Yahya Al-Barmaki, who was actually called "sultan" during the era of Abbasid Caliph Harun Al-Rashid. "This is an indication of the general extent of his supervising power and control of the dynasty. [6]" Nizam-al-Mulk was a great minister in the Islamic civilization in Mashreq, and Al-Mansur ibn Abu Amir was a great minister in the Islamic civilization in Andalusia, as explained in the previous research.

The ministry of execution was less important than that of delegation. The authority of the ministry of execution was restricted to the judgment and direction of the caliph. The executory minister was a mediator between the caliph and his subjects, carrying out his commands, executing his instructions and enacting what he decides[7]. Most ministers in the Islamic civilization are like those ministers. They are appointed by caliphs to implement what the caliphs command in the financial, military or social affairs.

Al-Tartushi's contribution

In his book "Siraj Al-Muluk", Al-Tartushi allocated a chapter for talking about ministers and their qualities. He said the most important two benefits that a minister can give to the caliphate are: "to be aware of what he was not aware of before, and to strengthen his knowledge"[8]. Al-Tartushi warned caliphs and princes against appointing a depraved minister. "If a depraved man rises in rank, he shuns his relatives, denies his connections, underestimates noble people and becomes proud over people of credit." Then, Al-Tartushi provides a story to stress his point of view. He mentions the incident that took place between Sulayman ibn Abd-al-Malik and Umar ibn Abd-al-Aziz. He said: "When Sulayman ibn Abd-al-Malik wanted to appoint Al-Hajjaj's writer Yazid ibn Abu Muslim, Umar ibn Abd-al-Aziz said: O Commander of the Faithful, I ask you by Allah not to commemorate Al-Hajjaj by appointing his writer. Sulayman said: O Abu Hafs, he is not treacherous in keeping a dinar or a dirham. Umar said: I can tell you about one who is more honest than him in keeping money. He said: Who is he? He said: the Devil has never touched a dinar or a dirham, but he misled people." [9]

Al-Shayzari's contribution

In his book "Al-Manhaj Al-Masluk fi Siyasat Al-Muluk", Al-Shayzari (died in 589 AH) explained the divisions of ministry in line with what we saw with Al-Mawardi. Al-Shayzari said a minister should have ten characteristics, namely knowledge, age, honesty, truthfulness, satisfaction, pacifism, strong memory, intelligence and insight, not to be one of the people of whims and desires, and to be one of the people of sufficiency. [10]

Muhammad ibn Ali Al-Qal'i's contribution

In his book "Tahzib Al-Riyasah wa Tartib Al-Siyasah", Muhammad ibn Ali Al-Qal'i (died in 630 AH) recounted many stories and news that help caliphs, rulers and sultans run their state affairs well, taking advantage of the experience of ancients in this regard. Al-Qal'i divided his book into two parts. The first part consisted of "chapters that included many words of sages and bits of eloquent scholars. These words go in line with proverbs and aphorisms…" The second part of the book included "stories about caliphs, their ministers, workers and princes. This is indication of their nobility, kindness, morality and manliness." [11] Within his talk about ministry, Al-Qal'i recounted aphorisms and proverbs said by sages in this regard in addition to some of their poetry about the ministry and ministers. [12]

Ibn Khaldun's contribution

In his book "Al-Muqaddimah" (Introduction), Abd-al-Rahman ibn Khaldun (died in 808 AH) explained the mechanisms of the ministry and the history of its development throughout all stages of the Islamic civilization starting from the time of the Messenger of Allah (peace be upon him) and ending with his time. In each stage, he reviewed the position of ministry through some historical stories followed by explanation and analysis of the development of ministry during this caliphate and its demise during that dynasty. This reflects Ibn Khaldun's deep perception of the Islamic political system. Talking about ministry during the Umayyad dynasty, he says "it was the highest rank throughout the dynasty. The wazir (minister) had general supervision of all matters delegated to him and in which he acted in a consultative capacity, as well as all other matters of a defensive or offensive nature. This also entailed the supervision of the ministry (diwan) of the army, the assignment of military allowances at the beginning of each month, and other matters." [13] There is no doubt that his political and cultural vision on Islamic countries later became a science called sociology.

Shams-al-Din ibn Al-Azraq Al-Ghirnati's contribution

In his book "Bada'i Al-Sulk fi Taba'i Al-Mulk" (The Most Splendid Method of Governance), Shams-al-Din ibn Al-Azraq Al-Ghirnati (died in 896 AH) followed the suit of Ibn Khaldun in his social and political vision. In his book, Al-Ghirnati allocated a chapter on "the acts by which governance is established". The first of these acts is to appoint a minister. In this regard, he provides logical and religious proofs. The book is similar to those of philosophers and logicians in terms of subdivisions. [14]

Perhaps after this quick review, we will realize the greatness of the Islamic contributions to the field of ministry, especially as the European nations and former civilizations did not have any contribution whatsoever to this domain.

[1]  Ibn Al-Muqaffa: Al-Adab Al-Saghir, p32.

[2]  Ibn Abu Al-Rabi: Ahmad ibn Muhammad ibn Abu Al-Rabi (218-272 AH/833-885 AD), a man of letter, minister of Abbasid Caliph Al-Mu'tasim, one of his works is "Suluk Al-Malik fi Tadbir Al-Mamalik"; See Al-Zirikli: Al-A'lam 1/205.

[3]  The hadith was narrated in the form: "Will you not be pleased that you will be to me like Aaron to Moses". See: Al-Bukhari: Book of battles (4154), and Muslim: Book of virtues of companions (2404).

[4]  Ibn Abu Al-Rabi: Suluk Al-Malik fi Tadbir Al-Mamalik, quoting Zafir Al-Qasimi: Nizam Al-Hukm fi Al-Shari'ah wa Al-Tarikh Al-Islami (System of rule in Islamic law and history) 1/422, 423.

[5]  Al-Mawardi: Al-Ahkam Al-Sultaniyah, p24, 25.

[6]  Ibn Khaldun: Al-Ibar wa Diwan Al-Mubtada wa Al-Khabar 1/238.

[7]  Ibid, p26, and Munir Al-Ajalan: Abqariyat Al-Islam fi Usul Al-Hukm (genius of Islam in fundamentals of governance), p223.

[8]  Al-Tartushi: Siraj Al-Muluk, p56.

[9]  Ibid: p., 57.

[10]  See: Al-Shayzari: Al-Manhaj Al-Masluk fi Siyasat Al-Muluk (the method adopted in the policy of kings), p207-210.

[11]  Al-Qal'i: Tahzib Al-Riyasah wa Tartib Al-Siyasah, p4.

[12]  Ibid: p., 60.

[13]  Ibn Khaldun: Al-Muqaddimah, p238.

[14]  Ibn Al-Azraq: Bada'i Al-Sulk fi Taba'i Al-Mulk" (The Most Splendid Method of Governance), p24.

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