The term caliphate (from the Arabic خلافة or khilāfa) refers to the first form of government inspired by Islam. It was initially led by Muhammad's disciples as a continuation of the political authority the prophet established, known as the 'rashidun caliphates'. It represented the political unity of the Muslim Ummah, and was the world's first major welfare state. A "caliphate" is also a state which implements such a government.

Sunni Islam dictates that the head of state, the caliph, should be selected by Shura - elected by Muslims or their representatives. Followers of Shia Islam believe the caliph should be an imam descended in a line from the Ahl al-Bayt. After the Rashidun period until 1924, caliphates, sometimes two at a single time, real and illusory, were ruled by dynasties. The first dynasty was the Umayyad. This was followed by the Abbasid, the Fatimid, and finally the Ottoman Dynasty.

The caliphate was "the core political concept of Sunni Islam, by the consensus of the Muslim majority in the early centuries.".

History

The caliph, or head of state, was often known as Amir al-Mu'minin (أمير المؤمنين) "Commander of the Believers". The first capital of the Caliphate after Muhammad died was Medina. At times in Muslim history there have been rival claimant caliphs in different parts of the Islamic world, and divisions between the Shi'a and Sunni communities.

According to Sunni Muslims, The first Caliph to be called Amir al-Mu'minin was Abu Bakr Siddique and then Umar ibn al-Khattāb, the second of the Four Rightly Guided Caliphs. Uthman ibn Affan and Ali ibn Abi Talib also were called by the same title, while the Shi'a consider Ali to have been the first truly legitimate Caliph, although they concede that Ali accepted his predecessors, because he eventually sanctioned Abu-Bakr.

After the first four caliphs, the Caliphate was claimed by dynasties such as the Umayyads, the Abbasids, and the Ottomans, and for relatively short periods by other, competing dynasties in al-Andalus, North Africa, and Egypt. Mustafa Kemal Atatürk officially abolished the last Caliphate, the Ottoman Empire, and founded the Republic of Turkey, in 1924. The Kings of Morocco still label themselves with the title Amir al-Mu'minin for the Moroccans, but lay no claim to the Caliphate.

Some Muslim countries, like Bangladesh, Indonesia and Malaysia were never subject to the authority of a Caliphate, with the exception of Aceh, which briefly acknowledged Ottoman suzerainty. Consequently these countries had their own, local, sultans or rulers who did not fully accept the authority of the Caliph.

Rashidun, 632–661

Abu Bakr, the first successor of Muhammad, according to Sunni beliefs, nominated Umar as his successor on his deathbed, and there was consensus in the Muslim community to his choice. Umar Ibn Khattab, the second caliph, was killed by a slave. His successor, Uthman Ibn Affan, was elected by a council of electors (Majlis), but was soon perceived by some to be ruling as a "king" rather than an elected leader. Uthman was killed by members of a disaffected group. Ali then took control but was not universally accepted as caliph by the governors of Egypt, and later by some of his own guard. He faced two major rebellions and was assassinated after a tumultuous rule of only five years. This period is known as the Fitna, or the first Islamic civil war. Under the Rashidun each region (Sultanate, Wilayah, or Emirate) of the Caliphate had its own governor (Sultan, Wāli or Emir).

Muawiyah, a relative of Uthman, and governor (Wali) of Syria became one of Ali's challengers, and after Ali's death, managed to overcome the other claimants to the Caliphate. Muawiyah transformed the caliphate into a hereditary office, thus founding the Umayyad dynasty.

In areas which were previously under Sassanid Persian or Byzantine rule, the Caliphs lowered taxes, provided greater local autonomy, greater religious freedom for Jews, indigenous Christians, and brought peace to peoples demoralized and disaffected by the casualties and heavy taxation that resulted from the decades of Byzantine-Persian warfare.

Umayyads, 7th–8th centuries

Under the Umayyads the Caliphate grew rapidly in territory. Islamic rule expanded westward across North Africa and into Hispania and eastward through Persia and ultimately to the ancient lands of Indus Valley, in modern day Pakistan, and Abhisara, present-day Kashmir. This made it one of the largest unitary states in history and one of the few states to ever extend direct rule over three continents (Africa, Europe, and Asia). Although not ruling all of the Sahara, homage was paid to the Caliph by Saharan Africa, usually via various nomad Berber tribes. However, it should be noted that, although these vast areas may have recognised the supremacy of the Caliph, de facto power was in the hands of locals sultans and emirs.

For a variety of reasons, including that they were not elected via Shura and suggestions of impious behaviour, the Umayyad dynasty was not universally supported within the Muslim community. Some supported prominent early Muslims like Al-Zubayr; others felt that only members of Muhammad's clan, the Banu Hashim, or his own lineage, the descendants of Ali, should rule.

There were numerous rebellions against the Umayyads, as well as splits within the Umayyad ranks (notably, the rivalry between Yaman and Qays). Eventually, supporters of the Banu Hashim and the supporters of the lineage of Ali united to bring down the Umayyads in 750. However, the , "the Party of Ali", were again disappointed when the Abbasid dynasty took power, as the Abbasids were descended from Muhammad's uncle, `Abbas ibn `Abd al-Muttalib and not from Ali. Following this disappointment, the finally split from the majority Sunni Muslims and formed what are today the several denominations.

The Caliphate in Hispania

During the Ummayad dynasty, Hispania was an integral province of the Ummayad Caliphate ruled from Damascus, Syria. When the Caliphate was seized by the Abbasids, Al-Andalus (the Arab name for Hispania) split from the Abbasid Caliph in Baghdad to form their own caliphate. The Caliphate of Córdoba (خليفة قرطبة) ruled the Iberian Peninsula from the city of Córdoba from 929 to 1031. This period was characterized by remarkable flourishing in technology, trade and culture; many of the masterpieces of Spain were constructed in this period, including the famous Great Mosque of Córdoba. The title Caliph (خليفة) was claimed by Abd-ar-Rahman III on 16 January 929; he was previously known as the Emir of Córdoba (أمير قرطبة).

All Caliphs of Córdoba were members of the Umayyad dynasty; the same dynasty had held the title Emir of Córdoba and ruled over roughly the same territory since 756. The rule of the Caliphate is considered as the heyday of Muslim presence in the Iberian peninsula, before it fragmented into various taifas in the 11th century. Spain continued to possess a significant native Muslim population until 1610, when the Catholic-instigated Spanish Inquisition expelled any remnants of Spanish Muslim (Morisco) or Jewish populations.

Abbasids, 8th–13th centuries

The Umayyad dynasty was overthrown by another family of Meccan origin, the Abbasids, in 750. The Abbasids had an unbroken line of Caliphs for over three centuries, consolidating Islamic rule and cultivating great intellectual and cultural developments in the Middle East. By 940 however the power of the Caliphate under the Abbasids was waning as non-Arabs, particularly the Berbers of the Maghrib, the Turks, and later, in the latter half of the 13th century, the Mamluks in Egypt, gained influence, and the various subordinate sultans and emirs became increasingly independent.

However, the Caliphate endured as a symbolic position. During the period of the Abassid dynasty, Abassid claims to the caliphate did not go unchallenged. The Ubayd Allah al-Mahdi Billah of the Fatimid dynasty, which claimed descent from Muhammad through his daughter, claimed the title of Caliph in 909, creating a separate line of caliphs in North Africa.

Initially controlling Morocco, Algeria, Tunisia and Libya, the Fatimid caliphs extended their rule for the next 150 years, taking Egypt and Palestine, before the Abbassid dynasty was able to turn the tide, limiting Fatimid rule to Egypt. The Fatimid dynasty finally ended in 1171. The Umayyad dynasty, which had survived and come to rule over the Muslim provinces of Spain, reclaimed the title of Caliph in 929, lasting until it was overthrown in 1031.

Shadow Caliphate, 13th–16th centuries

1258 saw the conquest of Baghdad and the execution of Abbasid caliph al-Musta'sim by Mongol forces under Hulagu Khan. A surviving member of the Abbasid house was installed as caliph at Cairo under the patronage of the Mamluk Sultanate three years later, however, the authority of this line of caliphs was confined to ceremonial and religious matters, and later Muslim historians referred to it as a "shadow" caliphate. Thus for many centuries there was no Caliph in any real sense. This is a period of history which is ignored in the ideologies of modernist Islamist groups like Hizb ut-Tahrir, who claim that the Caliph always retained both theoretical and practical supremacy in the Islamic world.

Ottomans, 16th-20th century

Ottoman rulers (generally known as Sultans in the West) were known primarily by the title of Padishah and used the title of Caliph only sporadically. Mehmed II and his grandson Selim I used it to justify their conquest of Islamic countries. As the Ottoman Empire grew in size and strength, Ottoman rulers beginning with Selim I began to claim Caliphal authority.

Ottoman rulers used the title "Caliph" symbolically on many occasions but it was strengthened when the Ottoman Empire defeated the Mamluk Sultanate in 1517 and took control of most Arab lands. The last Abbasid Caliph at Cairo, al-Mutawakkil III, was taken into custody and was transported to Istanbul, where he reportedly surrendered the Caliphate to Selim I. According to Barthold, the first time the title of "Caliph" was used as a political instead of symbolic religious title by the Ottomans was the peace treaty with Russia in 1774.

The outcome of this war was disastrous for the Ottomans. Large territories, including those with large Muslim populations, such as Crimea, were lost to the Russian Empire. However, the Ottomans under Abdul Hamid I claimed a diplomatic victory by assigning themselves the protectors of Muslims in Russia as part of the peace treaty. This was the first time the Ottoman caliph was acknowledged as having political significance outside of Ottoman borders by a European power. As a consequence of this diplomatic victory, as the Ottoman borders were shrinking, the powers of the Ottoman caliph increased.

Around 1880 Sultan Abdul Hamid II reasserted the title as a way of countering Russian expansion into Muslim lands. His claim was most fervently accepted by the Muslims of British India. By the eve of the First World War, the Ottoman state, despite its weakness relative to Europe, represented the largest and most powerful independent Islamic political entity. The sultan also enjoyed some authority beyond the borders of his shrinking empire as caliph of Muslims in Egypt, India and Central Asia.

Khilafat Movement, 1920

In the 1920s the Khilafat Movement, a movement to defend the Ottoman Caliphate, spread throughout the British colonial territories in what is now Pakistan. It was particularly strong in British India, where it formed a rallying point for some Indian Muslims as one of many anti-British Indian political movements. Its leaders included Maulana Mohammad Ali, his brother Shawkat Ali, and Abul Kalam Azad, Mukhtar Ahmed Ansari, and Barrister Muhammad Jan Abbasi. For a time it worked in alliance with Hindu communities and was supported by Mohandas Karamchand Gandhi who was a member of the Central Khilafat Committee. However, the movement lost its momentum after the arrest or flight of its leaders, and a series of offshoots splintered off from the main organization.

End of the Caliphate, 1924

On March 3, 1924, the first President of the Turkish Republic, Mustafa Kemal Atatürk, as part of his reforms, constitutionally abolished the institution of the Caliphate. Its powers within Turkey were transferred to the Grand National Assembly of Turkey, the parliament of the newly formed Turkish Republic. The title has since been inactive.

Scattered attempts to revive the Caliphate elsewhere in the Muslim world were made in the years immediately following its abandonment by Turkey, but none were successful. Hussein bin Ali, the Sharif of Mecca, the title of the former governors of the Hejaz, who aided the British during World War I and revolted against Istanbul, declared himself Caliph two days after Turkey relinquished the title. But his claim was largely ignored, and he was soon ousted and driven out of Arabia by Ibn Saud, a rival who had no interest in the Caliphate. The last Ottoman Sultan Mehmed VI made a similar attempt to re-establish himself as Caliph in the Hejaz after leaving Turkey, but he was also unsuccessful. A summit was convened at Cairo in 1926 to discuss the revival of the Caliphate, but most Muslim countries did not participate and no action was taken to implement the summit's resolutions.

Though the title Ameer al-Mumineen was adopted by the King of Morocco and Mullah Mohammed Omar, former head of the now-defunct Taliban regime of Afghanistan, neither claimed any legal standing or authority over Muslims outside the borders of their respective countries. The closest thing to a Caliphate in existence today is the Organisation of the Islamic Conference (OIC), an international organization with limited influence founded in 1969 consisting of the governments of most Muslim-majority countries.

Religious basis

Quran

The following excerpt from the Qur'an, known as the 'The Istikhlaf Verse', is used by some to argue for a Quranic basis for Caliphate:

" God has promised those of you who have attained to faith and do righteous deeds that, of a certainty, He will make them Khulifa on earth, even as He caused [some of] those who lived before them to become Khulifa; and that, of a certainty, He will firmly establish for them the religion which He has been pleased to bestow on them; and that, of a certainty, He will cause their erstwhile state of fear to be replaced by a sense of security [seeing that] they worship Me [alone], not ascribing divine powers to aught beside Me. But all who, after [having understood] this, choose to deny the truth - it is they, they who are truly iniquitous!"[24:55] (Surah Al-Nur, Verse 55)

In the above verse the word Khulifa (the plural of Khalifa) has been variously translated as "successors" and "ones who accede to power".

Small subsections of Sunni Islamism argue that to govern a state by Islamic law (Shariah) is, by definition, to rule via the Caliphate, and use the following verses to sustain their claim.

Hadith

The following Hadith from Musnad Ahmad ibn Hanbal can be understood to prophesy two eras of Caliphate (both on the lines/precepts of prophethood).

"Hadhrat Huzaifa narrated that the Messenger of Allah said: Prophethood will remain among you as long as Allah wills.

Then Caliphate (Khilafah) on the lines of Prophethood shall commence, and remain as long as Allah wills.

Then corrupt/erosive monarchy would take place, and it will remain as long as Allah wills.

After that, despotic kingship would emerge, and it will remain as long as Allah wills.

Then, the Caliphate (Khilafah) shall come once again based on the precept of Prophethood."

In the above Hadith the first era of Caliphate is commonly accepted by the Muslims as that of the Rashidun Caliphate.

Nafi'a reported saying:

Hisham ibn Urwah reported on the authority of Abu Saleh on the authority of Abu Hurairah that Muhammad said:

Muslim narrated on the authority of al-A'araj, on the authority of Abu Hurairah, that Muhammad said:

Muslim reported on the authority of Abdel Aziz al-Muqrin, who said,

The Sahaba of Muhammad

Al-Habbab Ibn ul-Munthir said, when the Sahaba met in the wake of the death of Muhammad, (at the thaqifa hall) of Bani Sa’ida: Upon this Abu Bakr replied:

Then he got up and addressed the Muslims.

It has additionally been reported that Abu Bakr went on to say on the day of Al-Saqifa:

The Sahaba agreed to this and selected Abu Bakr as their first Khaleef. Habbab ibn Mundhir who suggested the idea of two Ameers corrected himself and was the first to give Abu Bakr the Bay'ah. This indicates an Ijma as-Sahaba of all of the Sahaba. Ali ibni abi Talib, who was attending the body of Muhammad at the time, also consented to this.

Imam Ali whom the Shia revere said:

The sayings of Islamic scholars

Al-Mawardi says:

Yahya ibn Sharaf al-Nawawi (Al-Nawawi) says:

Ahmad al-Qalqashandi says:

Ibnu Hazm says:

Al-sha’rani says:

Al-Qadhi Abdul-Jabbar (he is a Mu’tazela scholar), says:

Al-Joziri says:

The Shia schools of thought and others expressed the same opinion about this

Al-Qurtubi said in his Tafsir of the verse, "Indeed, man is made upon this earth a Caliph" that:

Al-Qurtubi also said:

An-Nawawi said:

Al-Ghazali when writing of the potential consequences of losing the Caliphate said:

Ibn Taymiyyah said:

Reestablishment of the Caliphate

Once the subject of intense conflict and rivalry amongst Muslim rulers, the caliphate has lain dormant and largely unclaimed since the 1920s. For some ordinary Muslims the caliph as leader of the community of believers, "is cherished both as memory and ideal"as a time when Muslims "enjoyed scientific and military superiority globally,"though "not an urgent concern" compared to issues such as the Israeli-Palestinian conflict.

Tight restrictions on political activity in many Muslim countries, coupled with the obstacles to uniting over 50 nation-states under a single institution and a lack of interest from all Muslims apart from some groups (like Hizb ut-Tahrir), have ensured that calls to revive the Caliphate have remained muted. Popular apolitical Islamic movements such as the Tablighi Jamaat identify a lack of spirituality and decline in personal religious observance as the root cause of the Muslim world's problems, and claim that the caliphate cannot be successfully revived until these deficiencies are addressed. No attempts at rebuilding a power structure based on Islam were successful anywhere in the Muslim world until the Iranian Revolution in 1979, which was based on Shia principles and whose leaders did not outwardly call for the restoration of a pan-Islamic Caliphate.

Islamist call

A number of Islamist political parties and Islamist guerrilla group have called for the restoration of the caliphate by uniting Muslim nations, either through political action (e.g., Hizb ut-Tahrir) or through force (e.g., al-Qaeda). Various Islamist movements have gained momentum in recent years with the ultimate aim of establishing a Caliphate; however, they differ in their methodology and approach. Some are locally-oriented, mainstream political parties that have no apparent transnational objectives.

Pioneer Islamist Abul Ala Maududi believed the caliph was not just an individual ruler who had to be restored, but was man's representation of God's authority on earth;

Khilafa means representative.

Man, according to Islam is the representative of "people", His (God's) viceregent; that is to say, by virtue of the powers delegated to him, and within the limits prescribed by the Qu'ran and the teaching of the prophet, the caliph is required to exercise Divine authority.

The Muslim Brotherhood advocates pan-Islamic unity and implementing Islamic law, it is the largest and most influential Islamic group in the world, and its offshoots form the largest opposition parties in most Arab governments. Founder Hassan al-Banna wrote about the restoration of the Caliphate.

One of clearly stated goals of the radical Islamist group al-Qaeda's is the re-establishment of a caliphate. Bin Laden has called for Muslims to "establish the righteous caliphate of our umma." Al Qaeda recently named its Internet newscast from Iraq "The Voice of the Caliphate."

According to author Lawrence Wright, Ayman al-Zawahiri, an active member of the Muslim Brotherhood, "sought to restore the caliphate, the rule of Islamic clerics, which had formally ended in 1924 following the dissolution of the Ottoman Empire but which had not exercised real power since the thirteenth century. Once caliphate was established, Zawahiri believed, Egypt would become a rallying point for the rest of the Islamic world, leading the jihad against the West. "Then history would make a new turn, God willing," Zawahiri later wrote, "in the opposite direction against the empire of the United States and the world’s Jewish government."

One transnational group whose ideology is based specifically on restoring the caliphate as a pan-Islamic state, is Hizb ut-Tahrir (literally: "party of liberation"). It is particularly strong in Central Asia, Europe and growing in strength in the Arab world and is based on the claim that Muslim can prove that God exists and that the Qur'an is the word of God. Hizb-Ut-Tahrir stated strategy is a non-violent political and intellectual struggle.

Opposition

Scholar Olivier Roy writes that "early on, Islamists replace the concept of the caliphate ... with that of the amir." There were a number of reasons including "that according to the classical authors, a caliph must be a member of the tribe of the Prophet (the Quraysh) ... moreover, caliphs ruled societies that the Islamists do not consider to have been Islamic (the Ottoman Empire)." (This is not the view of all Islamist groups, as both the Muslim Brotherhood (the largest) and Hizb ut-Tahrir view the Ottoman state as a caliphate..)

United States President George W. Bush has mentioned the Caliphate in speeches on the War on Terrorism claiming that it is an integral part of the radical Islamic ideology at war with Western freedom .

Political system

Electing or appointing a Caliph

Fred Donner, in his book The Early Islamic Conquests (1981), argues that the standard Arabian practice during the early Caliphates was for the prominent men of a kinship group, or tribe, to gather after a leader's death and elect a leader from amongst themselves, although there was no specified procedure for this shura, or consultative assembly. Candidates were usually from the same lineage as the deceased leader, but they were not necessarily his sons. Capable men who would lead well were preferred over an ineffectual direct heir, as there was no basis in the majority Sunni view that the head of state or governor should be chosen based on lineage alone.

This argument is advanced by Sunni Muslims, who believe that Muhammad's companion Abu Bakr was elected by the community and that this was the proper procedure. They further argue that a caliph is ideally chosen by election or community consensus, even though the caliphate soon became a hereditary office, or the prize of the strongest general.

Al-Mawardi has written that the caliph should be Qurayshi. Abu Bakr Al-Baqillani has said that the leader of the Muslims simply should be from the majority. The founder of the biggest Sunni Madh'hab, Imam Abu Hanifa also wrote that the Caliph must be chosen by the majority.

Sunni belief

Following the death of Muhammad, a meeting took place at Saqifah. At that meeting, Abu Bakr was elected caliph by the Muslim community. Sunni Muslims developed the belief that the caliph is a temporal political ruler, appointed to rule within the bounds of Islamic law (Sharia). The job of adjudicating orthodoxy and Islamic law was left to Islamic lawyers, judiciary, or specialists individually termed as Mujtahid and collectively named the Ulema. The first four caliphs are called the Rashidun meaning the Rightly Guided Caliphs, because they are believed to have followed the Qur'an and the sunnah (example) of Muhammad in all things.

Shi'a belief

Shia Muslims believe in the Imamate, in which the rulers are Imams divinely chosen, infallible, and sinless from Muhammad's family - Ahl al-Bayt literally "People of the House (of Muhammad)" regardless of majority opinion, shura or election. They claim that before his death, Muhammad had given many indications, in Ghadir Khumm particularly, that he considered Ali, his cousin and son-in-law, as his successor. They claim that Abu Bakr had seized power by threatening to use force against Ali, and so Shia Muslims consider the three caliphs elected before Ali as usurpers of power against the divine appointment of Ali. Ali and his twelve descendants, the twelve Imams, are believed to have been considered, even before their birth, as the only valid Islamic rulers appointed & decreed by god.

After these twelve Imams, the potential Caliphs, had passed, and in the absence of the possibility of a government headed by their Imams, some Shi'a believe it was necessary that a system of Shia Islamic government based on Vilayat-e Faqih be developed, due to the need for some form of government, where an Islamic jurist or faqih rules Muslims, suffices. However this idea, developed by the Marja (Ayatollah) Ruhollah Khomeini and established in Iran, is not universally accepted among Shi'as.

Majlis al-Shura: Parliament

Traditional Sunni Islamic lawyers agree that shura, loosely translated as 'consultation of the people', is a function of the caliphate. The Majlis al Shura (literally consultative assembly) or parliament was a representation of this idea of consultative governance. The importance of this is premised by the following verses of the Qur'an:



The majlis is also the means to elect a new caliph. Al-Mawardi has written that members of the majlis should satisfy three conditions: they must be just, they must have enough knowledge to distinguish a good caliph from a bad one, and must have sufficient wisdom and judgment to select the best caliph. Al-Mawardi also said in emergencies when there is no caliphate and no majlis, the people themselves should create a majlis, select a list of candidates for caliph, then the majlis should select from the list of candidates.

Some modern interpretations of the role of the Majlis al-Shura include those by Islamist author Sayyid Qutb and by Taqiuddin al-Nabhani, the founder of a transnational political movement devoted to the revival of the Caliphate. In an analysis of the shura chapter of the Qur'an, Qutb argued Islam requires only that the ruler consult with at least some of the ruled (usually their representitives), within the general context of God-made laws that the ruler must execute. Taqiuddin al-Nabhani, writes that Shura is important and part of the "the ruling structure" of the Islamic caliphate, "but not one of its pillars," meaning if neglected would not warrant the Caliphate's rule becoming unIslamic hence justfying rebellion. Non-Muslims may serve in the Majlis. Islamists from the Muslim Brotherhood the largest Islamist movement and main oppostion in Egypt, argue that Shura in the modern age is simply called democracy, and that Islam and the caliphate system is inherently democratic without the need for it to conform to western political notions [75844].

Accountability of rulers

Sunni Islamic lawyers have commented on when it is permissible to disobey, impeach or remove rulers in the Caliphate. This is usually when the rulers are not meeting public responsibilities obliged upon them under Islam.

Al-Mawardi said that if the rulers meet their Islamic responsibilities to the public, the people must obey their laws, but if they become either unjust or severely ineffective then the Caliph or ruler must be impeached via the Majlis al-Shura. Similarly Al-Baghdadi believed that if the rulers do not uphold justice, the ummah via the majlis should give warning to them, and if unheeded then the Caliph can be impeached. Al-Juwayni argued that Islam is the goal of the ummah, so any ruler that deviates from this goal must be impeached. Al-Ghazali believed that oppression by a caliph is enough for impeachment. Rather than just relying on impeachment, Ibn Hajar al-Asqalani obliged rebellion upon the people if the caliph began to act with no regard for Islamic law. Ibn Hajar al-Asqalani said that to ignore such a situation is haraam, and those who cannot revolt inside the caliphate should launch a struggle from outside. Al-Asqalani used two ayahs from the Qur'an to justify this:

Islamic lawyers commented that when the rulers refuse to step down via successful impeachment through the Majlis, becoming dictators through the support of a corrupt army, if the majority agree they have the option to launch a revolution against them. Many noted that this option is only exercised after factoring in the potential cost of life.

Rule of Law

The following hadith establishes the principle of rule of law in relation to nepotism and accountability

Various Islamic lawyers do however place multiple conditions, and stipulations e.g. the poor cannot be penalised for stealing out of poverty, before executing such a law, making it very difficult to reach such a stage. It is well known during a time of drought in the Rashidun caliphate period, capital punishments were suspended until the effects of the drought passed.

Islamic jurists later formulated the concept of the rule of law, the equal subjection of all classes to the ordinary law of the land, where no person is above the law and where officials and private citizens are under a duty to obey the same law. A Qadi (Islamic judge) was also not allowed to discriminate on the grounds of religion, race, colour, kinship or prejudice. There were also a number of cases where Caliphs had to appear before judges as they prepared to take their verdict.

According to Noah Feldman, a law professor at Harvard University, the legal scholars and jurists who once upheld the rule of law were replaced by a law governed by the state due to the codification of Sharia by the Ottoman Empire in the early 19th century:

Economy

During the Muslim Agricultural Revolution, the Caliphate understood that real incentives were needed to increase productivity and wealth, thus enhancing tax revenues, hence they introduced a social transformation through the changed ownership of land, where any individual of any gender or any ethnic or religious background had the right to buy, sell, mortgage and inherit land for farming or any other purposes. As per instructions in the Quran, they also introduced the signing of a contract for every major financial transaction concerning agriculture, industry, commerce, and employment. Copies of the contract were usually kept by both parties involved.

There are similarities between Islamic economics and leftist or socialist economic policies. Islamic jurists have argued that privitisation of oil, gas, and other fire producing fuels, agricultural land, and water is in origin forbidden. The principle of public or joint ownership has been drawn by the Muslim jurists from the following hadith of the Prophet of Islam: Ibn Abbas reported that the Messenger of Allah said: "All Muslims are partners in three things- in water, herbage and fire." (Narrated in Abu Daud, & Ibn Majah) [75845]Anas narrated from Ibn Abbas adding to the above hadith, "It's price is Haram (forbidden)" [75846]Jurists have argued by qiyas that the above restriction on privitisation can be extended to all essential resources that benefit the community as a whole. [75847].

Aside from similarities to socialism, early forms of proto-capitalism and free markets were also present in the Caliphate, where an early market economy and early form of merchant capitalism was developed between the 8th-12th centuries, which some refer to as "Islamic capitalism". A vigorous monetary economy was created on the basis of the expanding levels of circulation of a stable high-value currency (the dinar) and the integration of monetary areas that were previously independent. Innovative new business techniques and forms of business organisation were introduced by economists, merchants and traders during this time. Such innovations included early trading companies, credit cards, big businesses, contracts, bills of exchange, long-distance international trade, early forms of partnership (mufawada) such as limited partnerships (mudaraba), and early forms of credit, debt, profit, loss, capital (al-mal), capital accumulation (nama al-mal), circulating capital, capital expenditure, revenue, cheques, promissory notes, trusts (waqf), startup companies, savings accounts, transactional accounts, pawning, loaning, exchange rates, bankers, money changers, ledgers, deposits, assignments, the double-entry bookkeeping system, and lawsuits. Organizational enterprises similar to corporations independent from the state also existed in the medieval Islamic world. Many of these concepts were adopted and further advanced in medieval Europe from the 13th century onwards.

The concepts of welfare and pension were introduced in early Islamic law as forms of Zakat (charity), one of the Five Pillars of Islam, since the time of the Abbasid caliph Al-Mansur in the 8th century. The taxes (including Zakat and Jizya) collected in the treasury of an Islamic government was used to provide income for the needy, including the poor, elderly, orphans, widows, and the disabled. According to the Islamic jurist Al-Ghazali (Algazel, 1058-1111), the government was also expected to store up food supplies in every region in case a disaster or famine occurs. The Caliphate was thus one of the earliest welfare states.

The Islamic Empire experienced a growth in literacy, having the highest literacy rate of the Middle Ages, comparable to Athens' literacy in Classical Antiquity but on a larger scale. The average life expectancy in the lands under Islamic rule also experienced an increase, due to the Muslim Agricultural Revolution as well as improved medical care. In contrast to the average lifespan in the ancient Greco-Roman world (22–28 years), the average lifespan in the early Islamic Caliphate was more than 35 years. The average lifespans of the Islamic scholarly class in particular was much higher: 84.3 years in 10th-11th century Iraq and Persia, 72.8 years in the 11th century Middle East, 69–75 years in 11th century Islamic Spain, 75 years in 12th century Persia, and 59–72 years in 13th century Persia.

Famous caliphs

• Abu Bakr - First Rashidun (Four Righteously Guided Caliphs) of the Sunnis. Subdued rebel tribes in the Ridda wars.
• Umar (Umar ibn al-Khattab) - Second Rashidun. During his reign, the Islamic empire expanded to include Egypt, Jerusalem, and Persia.
• Uthman Ibn Affan - Third Rashidun. The Qur'an was compiled under his direction. Killed by rebels.
• Ali (Ali ibn Abu Talib) - Fourth and last Rashidun, and considered the first imam by Shi'a Muslims. His reign was fraught with internal conflict.
• Hasan ibn Ali - Fifth Caliph (considered as "rightly guided" by many Sunnis as well as Shias). He ruled for six months only and handed the powers to Muawiyah I in order to unite the Muslims again.
• Muawiyah I - First caliph of the Umayyad dynasty. Muawiyah instituted dynastic rule by appointing his son Yazid I as his successor, a trend that would continue through subsequent caliphates.
• Umar ibn AbdulAziz - Umayyad caliph considered by some (mainly Sunnis) to be a sixth true and legitimate caliph under Islamic Laws of electing Caliph.
• Harun al-Rashid - An Abbasid caliph during whose reign Baghdad became the world's prominent centre of trade, learning, and culture. Harun is the subject of many stories in the famous work One Thousand and One Nights.
• Suleiman the Magnificent - Early Ottoman Sultan during whose reign the Ottoman Empire reached its zenith.
• Abdul Hamid II - The last Ottoman Sultan to rule with absolute power.
• Abdülmecid II - The last Caliph of the Ottoman Dynasty, the 101st Caliph in line from Caliph Abu Bakr and nominally the 37th Head of the Ottoman Imperial House.

See also

• Hizb ut-Tahrir
• Caliph
• Islamic Golden Age
• Islamic state
• Muslim Agricultural Revolution
• Shah
• Sheikh ul-Islam
• Twelver Shi`ism

Further reading

• The theory of government in Islam, by The Internet Islamic University
• The History of Al-Khilafah Ar-Rashidah (The Rightly Guided Caliphates) School Textbook, By Dr. 'Abdullah al-Ahsan, `Abdullah Ahsan
• The Crisis of the Early Caliphate By Richard Stephen Humphreys, Stephen (EDT) Humphreys from The History of al-Tabari
• Reunification of the Abbasid Caliphate By Clifford Edmund (TRN) Bosworth, from The History of al-Tabari
• Return of the Caliphate to Baghdad By Franz Rosenthal from The History of al-Tabari
• The Caliphate, Its Rise, Decline, and Fall. From Original Sources By William Muir
• Pan-Islamism: Indian Muslims, the Ottomans and Britain (1877-1924) By Azmi Özcan
• Ottomanism, Pan-Islamism, and the Caliphate Discourse at the Turn of the 20th Century American University in Cairo
• Baghdad during the Abbasid Caliphate from Contemporary Arabic and Persian Sources By Guy Le Strange
• The Fall of the Caliphate of Cordoba: Berbers and Andalusis in conflict By Peter C. Scales
• Khilafat and Caliphate, By Mubasher Ahmad
• The abolition of the Caliphate, From The Economist Mar 8th 1924

Notes

1. Gharm Allah Al-Ghamdy
2. John O. Voll: Professor of Islamic history at Georgetown University Revivalism, Shi‘a Style
3. Lexic Orient.com
4. New world hegemony in the Malay world, By Geoffrey C. Gunn, pg. 96
5. http://books.google.co.uk/books?id=FaRNoAEoflIC&pg=PA316&lpg=PA316&dq=Wali+or+governor&source=web&ots=6R7pzSBUf-&sig=JB877bB5DoWDdYBs5M6RGqUNZCE&hl=en&sa=X&oi=book_result&resnum=5&ct=result
6. John Esposito (1992) p.36
7. The Khilafat Movement
8. The Statesman
9. Masnad Ahmad ibn Hanbal, Mishkat, Chapter Al-Anzar Wal Tahzir
10. "As-Sirah" of Ibn Kathir
11. "Tarikh ut-Tabari" by at-Tabari
12. "Siratu Ibn Hisham" by Ibn Hisham
13. "As-Sunan ul-Kubra" of Bayhaqi
14. "Al-fasil-fil Milal" by Ibnu Hazim
15. "Al-A’kd Al-Farid" of Al-Waqidi
16. "as-Sirah" of Ibnu Ishaq
17. Nahj-ul-Balagha (part 1 page 91)
18. Al-ahkam Al-Sultaniyah page 9
19. Mughni Al-Muhtaj, volume 4, page 132
20. Subul Al-Asha, volume 9, page 277
21. Al-Muhalla, volume 9, page 360
22. Al-Mizan, volume 2, page 157
23. Al-Mughni fi abwab Al-Tawheed, volume 20, page 243
24. Al-Fiqh Alal-Mathahib Al- Arba’a (the fiqh of the four schools of thought), volume 5, page 416
25. Al-Fasl Fil-Milal, volume 4, page 62
26. Matalib Ulil-Amr
27. Maqalat Al-Islamyin, volume 2,page 134
28. Al-Moghni Fi Abuab Al-Tawhid, volume 20, pages 58-145
29. Tafseer ul-Qurtubi 264/1
30. Sharhu Sahih Muslim page 205 vol 12
31. al Iqtisaad fil Itiqaad page 240
32. Siyaasah Shariyyah - chapter: 'The obligation of adherence to the leadership'
33. Washington Post, Reunified Islam: Unlikely but Not Entirely Radical, Restoration of Caliphate resonates With Mainstream Muslims.
34. Andrew Hammond, Middle East Online.
35. Reunified Islam
36. Abul A'al Mawdudi, Human Rights in Islam, The Islamic Foundation, 1976, p.9
37. Robert S. Leiken & Steven Brooke, "[1]", Foreign Affairs Magazine Vol 86 No 2 March/April 2007.
38. Roy, Olivier, Failure of Islamism, Harvard University Press, (1994) p.42
39. www.fas.org
40. Interview Oct 21, 2001, from bin Laden Message to the World, Verso, 2005, p.121
41. Washington Post
42. Wright, 46
43. William Lane Craig, Professor Mackie and the Kalam Cosmological Argument.
44. Search Results for " harunyaya.com "
45. http://www.harunyaya.biz/Quran_translation/Quran_translation_index.php
46. Roy, Olivier, Failure of Islamism, Harvard University Press, (1994) p.42-3
47. The Muslim Brotherhood And Copts, Historical Perspective
48. Campus Radicals - Hizb-ut Tahrir
49. Sahih Bukhari, Volume 4, Book 56, Number 681
50. Zohor Idrisi (2005), The Muslim Agricultural Revolution and its influence on Europe, FSTC.
51. Maya Shatzmiller, p. 263.
52. The Cambridge economic history of Europe, p. 437. Cambridge University Press, ISBN 0521087090.
53. Subhi Y. Labib (1969), "Capitalism in Medieval Islam", The Journal of Economic History 29 (1), p. 79-96 [81, 83, 85, 90, 93, 96].
54. Robert Sabatino Lopez, Irving Woodworth Raymond, Olivia Remie Constable (2001), Medieval Trade in the Mediterranean World: Illustrative Documents, Columbia University Press, ISBN 0231123574.
55. Timur Kuran (2005), "The Absence of the Corporation in Islamic Law: Origins and Persistence", American Journal of Comparative Law 53, p. 785-834 [798-799].
56. Subhi Y. Labib (1969), "Capitalism in Medieval Islam", The Journal of Economic History 29 (1), p. 79-96 [92-93].
57. Ray Spier (2002), "The history of the peer-review process", Trends in Biotechnology 20 (8), p. 357-358 [357].
58. Said Amir Arjomand (1999), "The Law, Agency, and Policy in Medieval Islamic Society: Development of the Institutions of Learning from the Tenth to the Fifteenth Century", Comparative Studies in Society and History 41, p. 263-293. Cambridge University Press.
59. Samir Amin (1978), "The Arab Nation: Some Conclusions and Problems", MERIP Reports 68, p. 3-14 [8, 13].
60. Jairus Banaji (2007), "Islam, the Mediterranean and the rise of capitalism", Historical Materialism 15 (1), p. 47-74, Brill Publishers.
61. Life expectancy (sociology)
62. University of Wyoming

References

• Donner, Fred: The Early Islamic Conquests, Princeton University Press, 1981.
• Crone, Patricia and Hinds, Martin: God's Caliph, Cambridge University Press, 1986.

External links

• Khilafat.com website
• The return of the caliphate The Guardian Newspaper
• Islamists urge caliphate revival BBC News