Download caliph

A Contemporary Perspective
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The origins of the term “caliphate”
What is its historical significance?
The relationship between the caliphate and
Sharia law
Why is a democracy more in keeping with the
basic principles of Islam than a Sharia-based
theocracy?
◦ The Qur’an
◦ The objectives of sharia law
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root: kh-l-f (to follow, to succeed someone,
nuance: to have dominion)
khalifa (sing.)—Adam (Q. 2: 30), David (Q. 38:26)
khala’if , khulafa’ (plural)—humanity (Q. 6: 165;
10:14, 73; 35:39; 7:69, 74; 27:62)
“God has promised those among you who believe
and do good works: He will make them successors
on earth (layastakhlifannahum) as He did those who
came before them; He will establish their religion
that He has chosen for them; He will grant them
security to replace their fear … (al-Nur 24:55)
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After the prophet Muhammad’s demise in
632 C.E., who gets to lead the Muslim
community?
Rashidun Caliphs (632-661)
Umayyad Caliphate (661-750)
Abbasid Caliphate (750-1258)
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Three different visions of Muslim
leadership: Sunni, Shi’i and
Kharijite
The Sunni model:
◦ It is better to have a flawed ruler than
civil war—as long as certain minimum
requirements are met (i.e. as long as
he upholds the law).
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Mustafa Kemal Atatürk abolished the caliphate in
March 3rd, 1924
Hasan al-Banna founded the Muslim Brotherhood in
1928.
Arab Spring revolutions in 2011—democratic
aspirations
Right-wing Islamist elected by slim majority
Tamarrud movement—demonstrations on June 30th,
2013—fall of the Muslim Brotherhood after one year
of power
Failure of violent extremist response in Sinai and
elsewhere
Rise of ISIS (Islamic State in Iraq and Syria)/da’ish
(dawla islamiyya fi al-‘Iraq wa’l-sham)
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competing models for
change:
1. Religion-based political right wing:
a Sharia-based “theocracy” of sorts,
unifying Muslims under a caliphate
2. Youth groups, conservative
religious establishment and the
vast majority: democratic reform
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Three principles:
◦ Monotheism
◦ Non-coercion in religion
◦ Counsel-taking (shura)
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Theology developed in two different contexts:
◦ Initially as a critique of faith-based arbitration
during the Canadian Sharia debates 2004-2005
◦ Widely circulated in the Egyptian context in 2011:
democracy framed as a natural development of
Sharia
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Separation of religion and the legislative and
judiciary branches of government
Say: “O People of the Book, let us come to a
common word between us and you: that we
worship none but God, that we do not associate
anything with him, and that we do not set each
other up as rabbis (arbab) besides God.” If they
turn away, then say: “Bear witness that we are
Muslims.” (3:64)
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Separation of religion and the executive
branches of government
Let there be no coercion in religion; good sense
has become clear from error: whosoever rejects
evil and believes in God has grasped the
steadfast bond, and God is all-hearing, allknowing. (2: 256)
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Most popular argument for democracy since the 19th century
Legitimacy of state law is contingent upon the process of
counsel-taking among the people who are subject to this
law.
“their [Muslims’] affair is [to be] conducted
through counsel-taking between them.” (42:38 )
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Conforms to the will of the people
Governs though counsel-taking
Transparent
She said: “O General Assembly! An honourable letter
has been cast down to me. It is from Solomon and it
is in the name of God, the merciful, the
compassionate. Do not rise up against me, but
come to me making whole.“ She said: “Oh general
assembly, counsel me (aftuni) in this affair, for I
decide no affair until you bear witness.”
(27: 25-32)
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The Objectives of the Law (maqasid):
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Protection
Protection
Protection
Protection
Protection
Protection
and
and
and
and
and
and
preservation
preservation
preservation
preservation
preservation
preservation
of
of
of
of
of
of
the faith
life
the intellect
offspring
wealth
dignity
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Monotheism and non-coercion together
separate religion and state.
Counsel-taking together with the Queen of
Sheba’s model contribute a broad range of
possibilities for democratic governance.
Theology of democracy paralleled al-Azhar’s
document and supported it with a strong
Quran-based argument.