THE OXFORD HANDBOOK OF ISLAM AND POLITICS Edited by JOHN L. ESPOSITO and EMAD EL-DIN SHAHIN “Tiskiye Dijenet Vat fam Araungalan Mestext 2013 OXFORD [UNIVERSITY PRESS MADDE YAYIMLANDIKTAN SONRA GELEN DOKUMAN CONTENTS Acknowledgments Contributors Introduction Jou L, Espasrro aNb Eman Et-Din Suastty PART ONE: MAJOR THEMES wot ax ApputLas SAEED Tees d 3. Islamic Reform between Islamic Law and the Nation-State (S'UOT™ suenman A. Jackson IN Political Islam and the State Reale Jou 0. Vout 5. Islam and Democracy apex Hasteset 6. The Political Economy of Islam and Politics ‘TaReK Masoup Political Islam and Gender Marcor BADRAN10589 ABD-EL-KaDER, Dja'fer Deux uunités ponderales musulmanes omay yades, Berytus 2 (2035), pp. 139-142 imengge mor Bainan Donnein Us gongs BMG iTWoreas, ° Maem ST MTL, Detter m. meeseracy ant HESS OS erator Tithe (918) ea. tara " Tes brane . Spine, Egemenle Dee Saran, 8 Maninnad Hays EDL Sovereign a “ean ima esas FP akgatuant aes toy vol., 1949, pp. 641-647 wary Bmmt HK. sic nate ‘cont 1962, Bm ISlamda Egeuewth Kavrenu, Devie+ EUOUYc& HAkimiyer Fahy Wd oy oy 4D 5) — OV 969 2 Efmculdt. 2935 Aaso las, Sovereignty in tam Bett bri 11 (ass go aeWilferd Madelung ' /$3 : Religious Schools and Sects ' Authority in Twelver Shiism in Medieval Islam in the Absence of the Imam Authority in TwelverShitsm ; {the Absence ofthe Imam 163.173 tanotgndauritay Moyen Ase Ia: Bysance, Ocdent Absolute authority in all religious and political matters, based on Cola nerianon Fe ee aes lene taal Seas cine is oases ae area Das: Presses Univesiaires de France, 1982 confined to the prophets; in practical terms to Mubammad. After his passing, the consensus (ijma’) of the community or of the schota A t though also recognized ble, can only occasionally offer a substi- tute, conferring divine authority retrospectively on those few actions and ees decisions in which its occurrence can be verified. For ad hoc decisions and the day-to-day government of the community, it is obviously too ‘unwieldy an instrument. Imam (Twelver) and Ismaili Shiism, on the other hand, have always maintained that the personal divine guidance apparent in the prophets is a continuous and permanent reality. Tn the formulation of Imami tradition, the world could never exist for a moment without a fujja! ie. a proof or argument of God among mankind, His ‘witness unto them,? who speaks and acts with divine authority. Classical Imami theology with its Mu'tazilite perspective explained this necessity on the basis of divine grace (luff); in order to facilitate the salvation of mankind, it is inevitable that God at all times establish an infallible guide among them to whom they can turn for ecrtitude (yagin) in religious justice This guide, God's hujfa, i age of Prophethood, which has come to a close with Muhammad, it is ar the imam. VARIORUM REPRINTS ‘The imams thus fullil essentially the same fuhction, both in the London 1985 religious and the political sphere, as the prophets before them. Like the prophots, they are infallible guides of mankind, endowed with divin, unquestionable authority. “Ima, ic. intogral protection from sin and error, of the imams and prophets became early a cardinal dogma of Imami Shiiom! Yet the imams are distinguished from the prophets in ‘ ny Dia tes Vo vavd Turkiye Diyonel Vaktr {slam Ansiklopedisé phar esiMEDIEV Die ay STATE AND GOVERNMENT IN AL ISLAM ~ PMY Nasu = Wali AN INTRODUCTION TO ‘ThE : ekelfa STUDY OF ISLAMIC POLITICAL = CO\s2 Th EORY: THE JURISTS an O¢ ay ANN K. S. LAMBTON Emeritus Professor of Persian University of London Koya Taenif is. OXFORD UNIVERSITY PRESS Thrkiye Diyonet Vath Salficr Angi" tanar te, ~ Who Keleghe Malet ed ! asta a OF ean 5 Iv THE USE AND ABUSE OF SOVEREIGNTY: ABU YUSUF, IBN ALMUQAFFA‘, ALJAHIZ AND IBN QUTAYBA ‘Abbasid power reached its apogee during the reigh of Haro al-Rashitd (170-93/786-809). Signs of decline were, however, already to be seen. In 138/756 Spain had rejected the ‘Abbasids and th 170/787 thé last effective ‘Abbasid governor in North Africa had died. Thetéatter independent dynasties arose in Morocco and Tunisia, th 179/795 Ibrahim b. al-Aghlab was appointed governor of the provinee of Zib, and in return for his assistance in putting down a revolt was pranted the province of Ifriaiya by Haran al-Rashid with a lirge hreadlte of autonomy especially in the matter of the succession, so that ‘hé be- queathed his dominions to a son or brother as he pleased’, iki his choice without interference from Baghdad. In Persia the caliph’s authority was challenged by a series of revolts, There wete also signs of internal stresses, to which the dismissal and degradation of the Barmakids in 187/803 bore witness, while the civil war on the death of Hardin showed how instable was the basis on which ‘Abbasid tule rested. In 205/820 Tahir b. al-Husayn made himself virtually indepen dent in Khuristn, Wis example was later followed by others who, while recognizing the suzerainty of the caliphs, deprived them of de facto power in most of Persia, Bven in ‘Iraq, the metropolitan province of the ‘Abbasid caliphate, the authority of the caliphs was usurped by (axfarmers and military governors, the process reaching its culmination with the grant in 324/936 of the title of mtr alumni to tbh RA in the reign of a Ragi (322-29/934-40), The second half of the 2nd/8th century and the 3rd/9th cehtuty, in spite ofthe political untest and political weakness of the caliphate, was, nevertheless, a period of great intellectual vigour and activity, which the " G. Maneais, Aghlabid’ tn EP?