Islamic Concept of State

*"Nature of islamic polity"*

Islam is not just a religion but a complete way of life, covering all aspects of human existence. Unlike
Christianity, which separates religious and political realms, Islam integrates them. There's no concept of
secularism in Islam; instead, the worldly is intertwined with the spiritual. Islam views human life as a
preparation for the eternal afterlife, emphasizing the interconnectedness of this world and the
hereafter. Therefore, the Islamic concept of the State should be understood through this integrative
principle of Islam.

** sovereignty of allah /"Allah's Supreme Authority: Basis of Islamic State"**

The foundation of the Islamic State lies in the sovereignty of Allah, a core principle. The Holy Quran
emphasizes that dominion over heaven and earth belongs to Allah, who has control over life and death
and possesses complete knowledge. The concept is clear: Allah is the First and the Last, the Evident and
the Imminent, and all commands come from Him. In Islam, sovereignty is exclusive to Allah,
acknowledging His omnipotence, omniscience, omnipotence, and omnipresence. This principle rejects
the possibility of dictatorship, absolute monarchy, or autocracy in an Islamic State. In Islam, everyone,
including the head of the State, is subservient to God and His Law.

*"Khilafat: The Vicegerency of Man"*

The Holy Quran introduces the concept of Vicegerency, stating that God is placing a vicegerent (Khalifa)
on Earth. It emphasizes God's authority over sovereignty, giving and withdrawing it as He wills. The
institution of Khilafat, or Caliphate, originated after the Holy Prophet's passing. The Khalifa, also known
as imam, held both political and religious leadership roles in the Muslim community. E.I.J. Rosenthal
notes that under God's sovereignty and Islamic law, the caliph served as the temporal ruler and
defender of the faith. While some, like Gaston Bouthoul, find the Caliphate theory controversial, it has
been recognized as a valid constitution by Muslim jurists. The caliphate existed from 632 when Hazrat
Abu Bakr became the first Caliph until 1924 when modern Turkey formally abolished it under Kamal
Ataturk.

*"Government by Consultation: Islamic Democracy"*

The Holy Quran and the Sunnah of the Holy Prophet emphasize mutual consultation among Muslims. In
Surah 42, the Quran praises taking counsel during challenging times. It goes further, advising the
Prophet to consult even those who may be secretly opposed to him. The Holy Prophet himself
consistently sought the advice of his companions in state matters. The Khulfa-e-Rashideen later
developed the institution of Majlis-e-Shoora, laying the groundwork for democratic governance in Islam.
In simpler terms, Islamic democracy is rooted in the commandment of mutual consultation, practiced by
the Prophet and institutionalized by his successors.

*"Obedience to the Ruler: Following the Leader"*

The Quran instructs Muslims to obey the Awulal Amr, the supreme commander or leader among them.

*"Equality of all mankind: Core Principle of Islam"*

Islam's fundamental teaching revolves around the equality of all mankind, stemming from the concept
of Tawhid or the Unity of God. Allama Iqbal describes Tawhid as promoting equality, solidarity, and
freedom. In Islamic governance, there is no discrimination based on race, color, language, profession, or
country; everyone is considered equal.

*"order well and punisj wrong: Islam's Call for Justice"*

Islam directs the State to uphold morality, emphasizing the ruler's role in ordering good and punishing
wrong (amr al-maruf wa'l nahi-an-al munkar). The Quran encourages Muslims to encourage good deeds
and discourage wrongdoing among themselves. These verses highlight that a key goal of the Islamic
State is to ensure that Muslims fulfill their duties, promoting a just and moral society

*"Zakat: A Duty of the Islamic State and Muslims"*

In Islam, collecting Zakat is a crucial task of the Islamic State. It's also a fundamental duty for Muslims,
who are obligated to contribute to Zakat as faithfully as they observe the five daily prayers.

*Theories of the khilafat (caliphat)*

*"Evolution of Caliphate Theories"*

Initially, the Caliphate was the political structure of the Muslim community under the four Orthodox
Caliphs. However, when the Umayyad dynasty came into power, it retained the form but transformed it
into a monarchy. The Caliphal structure persisted under the Abbasids, but they emphasized the
authority of Shariah. During the decline of the Abbasid Caliphate around 940 A.D., rival Caliphs and
independent Muslim rulers challenged Caliphal authority, prompting various theories on the Caliphate
by Muslim political thinkers. Notably, al-Mawardi, al-Ghazali, and Ibn Khaldun played significant roles in
developing these theories.

1: *Al_Mawardis**

*"Al-Mawardi's Caliphate Theory: Upholding Spiritual Authority"*

Abu'l Hasan Ali ibn Muhammad al-Mawardi, a prominent Islamic scholar (975-1058 A.D.), lived during a
challenging period for the Abbasid Caliphate. With political authority eroded by Buwayhid Emirs, Al-
Mawardi, a jurist of the Imam Shafi school, wrote "Al-Ahkam as-Sultaniyah" or "Principles of
Government." This book aimed to defend the Caliphate and restore the authority of the Abbasid Caliphs.
Al-Mawardi's theory became a model for many Muslim political thinkers, emphasizing the importance of
the Caliphate. Although Ibn Khaldun later questioned some aspects, Al-Mawardi's work stands as a
significant theoretical exposition of Islamic constitutional law, addressing both theoretical and practical
aspects of Muslim political thought.

*"Al-Mawardi's Principles of Caliphate"*

Al-Mawardi outlined the principles of the caliphate or imamate as follows:

1. *Sovereignty Belongs to Allah:* Allah holds sovereignty, and He has established laws to ensure
justice, truth, and goodness prevail.

2. *Authority in the Khalifa:* The Khalifa, as the successor of the Holy Prophet, holds authority.
3. *Duties of the Khalifa or Imam:* The Khalifa or Imam is tasked with enforcing the Shariat, defending
the faith against heresy, protecting Muslims from enemies, and enabling them to live according to
Shariat's injunctions for happiness in this world and the Hereafter. Al-Mawardi sees the Caliphate as an
institution replacing prophecy in defending the faith and administering the world, demanded by Shariah,
not reason. Ibn Khaldun, however, had a differing view, which we'll explore later.

*"Al-Mawardi's Criteria for Caliph Election"*

Al-Mawardi, drawing from the examples of the Khulfa-e-Rashideen, established seven qualifications for
the election of a caliph or imam:

1. *Commitment to Justice:*

The candidate must uphold justice in all circumstances.

2. *Religious Knowledge and Concern for Muslim Community:*

Possession of religious knowledge and a genuine commitment to the interests and policy of the Muslim
community.

3. *Physical Fitness:*

Full possession of physical senses such as eyesight.

4. *Integrity of Physical Organs:* Overall physical well-being and integrity.

5. *Wisdom:*

Demonstrated wisdom in decision-making.

6. *Bravery and Capability for Jihad:* Courage and the ability to engage in jihad against infidels.

7. *Quraishite Descent:*

Belonging to Banu Quraish, the tribe of the Holy Prophet.

These criteria ensure that the elected leader is just, knowledgeable, physically capable, wise, brave, and
holds a significant lineage connection.

*"Selecting the Imam: Two Ways"*

Choosing the Imam can happen in one of two ways.

a) *Election by Electoral College:* The Imam may be elected by an Electoral College comprising
individuals present in the capital.

b) *Nomination by the Ruling Imam:* Alternatively, the ruling Imam has the authority to nominate the
next Imam, and this nominee can be his son, father, or a qualified relative for the position.

*"Duties of the Imam: Guiding the State"*

As per al-Mawardi, the Imam (or Caliph) is tasked with the following ten duties:
1. *Upholding Islam:* The primary duty is to preserve and propagate Islam, correcting any deviations
from established religious concepts.

2. *Dispensing Justice:* Ensuring justice by settling cases according to Shariah, protecting the weak and
curbing the strong.

3. *Maintaining Law and Order:* Ensuring a peaceful environment to foster economic activities and
free movement.

4. *Enforcing Criminal Code:* Implementing the criminal code of the Quran to maintain a society within
Allah's guidelines.

5. *Defending Frontiers:* Safeguarding the borders to provide security for all residents, Muslims, and
non-Muslims.

6. *Establishing Islamic Supremacy:* Organizing jihad against those opposing Islam, aiming to bring
non-Muslims into Dar ul Islam or Pax Islamica.

7. *Collecting Zakat and Kharaj:* Gathering Zakat and Kharaj as per Shariah without resorting to
pressure or extortion.

8. *Administering Allowances:* Distributing allowances and stipends from Bait-ul Mal to entitled
individuals promptly.

9. *Appointing Honest Officials:* Appointing sincere individuals to key state offices and the treasury for
effective administration and financial security.

10. *Directing National Policy:* Staying informed about the state affairs, directing national policies, and
protecting people's interests. Delegation is allowed, but neglecting responsibilities for luxury or religious
devotion is discouraged.

*"People's Duties to the Imam"*

If the Imam (Caliph) fulfills the ten duties mentioned earlier, the people are responsible for two duties:

1. *Obedience:* The people must obey the Imam.

2. *Support in Defense and Security:* They should provide assistance in the defense and security of the
State.

*"Deposing the Imam: Conditions"*

Al-Mawardi outlines conditions under which a reigning Imam or Caliph can be deposed:

1. *Moral Change (Azala):*

- (a) *Disregarding Shariah Injunctions:* If an Imam indulges in immoral pleasures, neglecting Shariah,
he cannot be elected or continue as Imam.

- (b) *Renouncing Islam's Principles:* If an Imam rejects or distorts established Islamic principles, he
cannot remain in office.

2. *Bodily Defects:*
 - (a) *Loss of Physical Senses or Mental Faculty:* An Imam can be removed if he suffers a loss of
physical senses or mental capabilities.

- (b) *Loss of Bodily Organs:* Disfiguring bodily organs that hinder the Imam from performing duties.

- (c) *Inability to Supervise State Affairs:* If the Imam loses the ability to oversee and direct state
affairs, like being a prisoner of war.

If an Imam is captured but not deposed, al-Mawardi considers this situation legitimate. In case of
imprisonment, the Muslim community is duty-bound to ransom the Imam.
end of al mawardi

2 * AI-Ghazali's Theory of Khilafat.

*Al-Ghazali: Philosopher and Scholar*

Born in 1058 near Tus, Iran, Abu Hamid al-Ghazali received his education in Islamic sciences. Appointed
as a professor in Baghdad in 1091, he later left due to doubts about rationalism, a prevailing Greek
philosophy among Muslim scholars. Al-Ghazali then focused on spiritual and Sufi practices, passing away
in 1111 A.D. Notable works include:

1. *Ehya-ul-Uloom (Revival of Religious Sciences):*

His masterpiece.

2. *Tibrul Masbuk (Molten Gold):*

A politico-ethical handbook for kings' guidance.

3. *Sirrul Alameen (Mystery of the Two Worlds):*

Meant for the rulers of his homeland.

4. *Iqtisad bi'l Itiqad (Moderation in Belief):*

Discusses beliefs from a juristic perspective.

5. *Naseehat al-Muluk (Counsel for the Kings):*

Offers advice to rulers.

*His life/ :Al-Ghazali's Political Theory: Context*

In al-Ghazali's era, the Muslim world faced significant challenges. The Abbasid Caliphate, once
influential, had declined, now merely a religious office. The Seljuk Sultans held real power in the east,
respecting the Caliphate but with political authority. The Shia Fatimids in Egypt posed a threat, and
Western Crusaders targeted Muslim territories. Al-Ghazali, recognizing the need for unity, saw the
sultanate as crucial for defending the Caliphate amid these challenges. His political theory aimed to
safeguard the Islamic world in perilous times.

*Al-Ghazali's Method: Synthesis of Influences*

Al-Ghazali drew inspiration from diverse sources, blending Islamic and non-Islamic wisdom, including
ancient Persian ideas. In his Naseehat, he incorporated examples from Arab Caliphs, Sassanid Kings, Sufi
saints, and Persian sages. This synthesis Islamized Zoroastrian maxims like "religion and empire are
brothers." Al-Ghazali's writings feature references to Greek, Persian, and Indian stories, distinguishing
them from al-Mawardi's works. Advising the Seljuk Sultan, he encouraged learning from kings' sayings
and deeds, promoting justice and benevolence. His method involved a thoughtful integration of various
cultural and historical influences.

*Al-Ghazali's Caliphate Theory: Divine State and Dual Functions*

Al-Ghazali views the Caliphate as a divine State, dictated not by reason but by Shariah or divine law. He
asserts that politics serves the welfare of humanity and the attainment of bliss, rooted in legal and
political sciences. Al-Ghazali divides responsibilities, suggesting the ruler focuses on practical affairs,
while the Imam (Khalifa) dedicates to religious and spiritual duties. The Imam is deemed the "shadow of
Allah" on earth, emphasizing qualities like modesty and justice. Al-Ghazali highlights historical
anecdotes, indicating respect for knowledge and equality between rulers and subjects in early Islam.
While emphasizing the Khalifa's concentration on religious virtues, he innovatively refers to them as
Khalifat Allah. Al-Ghazali underscores the necessity of the Caliphate for protecting the Muslim world
from internal and external threats, quoting the Prophet's Hadith: "din is the foundation, and the sultan
is the guardian."

**Imam's Duties According to Al-Ghazali:

Holistic Responsibilities**

According to Al-Ghazali, the Imam or Khalifa has ten essential duties:

1. *Jihad Capability:*

The Imam must possess the ability to wage holy war (jihad).

2. *Government and Administration:* Even if indirectly, the Imam should fulfill governance duties
through experts and a conscientious vizier.

3. *Knowledge for Ijtihad:*

The Imam should have knowledge (Ilm) for the purpose of Ijtihad, consulting religious experts when
needed.

4. *Piety:*

Piousness is crucial. Even without political power, the Imam must be a religious leader and guide.

5. *Justice:*

Dispensing justice (adala) is considered the highest form of worship (ibada). Shariah knowledge ensures
just governance.

6. **Shariah Study:**Continuous study of Shariah is imperative.

7. *Practice Religious Virtues:*

The Imam should embody religious virtues such as piety, humility, charity, and compassion, functioning
as Khalifat Allah.

8. *Engagement with Competent Individuals:*

Meeting individuals of calibre and encouraging discussions about state affairs is important.

9. *Supervision:*

Ensuring diligence in the performance of duties by servants, magistrates, and officers.

10. *Avoidance of Pride:*

The Imam must guard against succumbing to deceptive feelings of pride .

end of al..ghazaliii

3: ibn khaldun

*Ibn Khaldun: Life and Caliphate Theory*

Born in 1332 in Tunis, Ibn Khaldun belonged to a scholarly Arab family with roots in Muslim Spain.
Fleeing Christian persecution, his family settled in Tunis. Despite aspirations for high office in North
African and Spanish Muslim kingdoms, Ibn Khaldun faced challenges, moving frequently in search of
security. His keen observations and scholarly pursuits culminated in the influential "Muqadimah" and
"Universal History."

During a peaceful period in a castle, he shaped his theories. In Egypt, ruled by Mamluk Sultans, Ibn
Khaldun held the office of Chief Qazi. His encounters included meeting Temoor the Lame during his
world-conquering campaigns. Declining Temoor's invitation, Ibn Khaldun later returned to Cairo, passing
away in 1406.

Beyond his roles as a historian, political scientist, and Islamic law scholar, Ibn Khaldun pioneered
sociology. Here, we explore his notable theory of the caliphate.

*Ibn Khaldun's Three States*

During Ibn Khaldun's era, the Abbasid Caliphate had ceased to exist, and the title of "Khalifa" was
adopted by various Muslim rulers. Ibn Khaldun categorizes governmental systems into four types:

Certainly! Let's delve into each of the states as described by Ibn Khaldun:

1. *Khalifa or Divinely Inspired Islamic Ideal State:*

- This state represents the ideal Islamic government, divinely inspired and guided by religious
principles. The leader (Khalifa) in this state would not only hold political power but also be a religious
and spiritual leader, upholding the principles of Shariah.

2. *Mulk under Shariah or State under Divinely Promulgated Law:*

- In this type of state, the ruler governs according to the laws of Shariah, the divine law of Islam. The
legal system is based on religious principles, ensuring justice and adherence to Islamic teachings in the
administration of the state.
3. *Mulk under Siyasah Aqliya and Qwaneen Siyasah:*

- This state operates under a system where political wisdom (siyasah aqliya) and rational laws
(qawaneen siyasah) play a crucial role. While still within the framework of Islam, this system allows for a
more flexible and rational approach to governance, incorporating elements of political strategy and
worldly wisdom.

Siyasah Madaniyah (Hypothetical State):

A theoretical state envisioned by philosophers like Farabi and Ibn Sina, but Ibn Khaldun doesn't delve
into it as it lacks practical existence in history.

1. Khilafat.

Khilafat, according to Ibn Khaldun, was the ideal Islamic State established by the Holy Prophet under
divine guidance from the Quran. It was maintained by the four Orthodox Caliphs. The Prophet served as
the supreme lawgiver, providing the Shariah for human welfare in this world and salvation in the next. In
the Khilafat, believers obeyed this divine law, and it endured until the reign of Hazrat Ali, the fourth and
last Orthodox Caliph. This Ideal State had two forces: the prophetic Shariah and the concept of
"asabiyah" (explained later). It was a religious government, termed "siyasah diniya," surpassing the Mulk
or absolute monarchy that followed when religious influence declined.

2: Mulk under shariah

Ibn Khaldun describes the transition from the ideal Khilafat to an inferior Muslim State, termed "Mulk
under Shariah." Despite preserving the outward form of the Khilafat, its essence changed. This occurred
during the time of Muawiya, Merwan, Abd al-Malik, and the early Abbasid Caliphs up to Haroon ar-
Rashid. The Khilafat's characteristics vanished, leaving only its name, and the State became a
straightforward Mulk. While not as good as the Ideal Islamic State, it retained significance because it
was governed by the divinely promulgated Shariah. This transformation resulted from the growing
influence of asabiyah (loyalty and solidarity of clans) and the rise of urban life among Muslims. The shift
to urban culture altered the character of the State, with external laws and authority replacing the
internal restraining authority present in the Khilafat. The Shariah, once a creative force, became a
matter of science and instruction, losing its previous influential role.

3: Mulk under the siyasah aqliya.

Ibn Khaldun describes the final stage in the evolution of the Muslim State as "Mulk under siyasah aqliya"
or absolute monarchy guided by rational governance and political laws. In this state, Shariah becomes a
routine matter of religious practices, losing its influential role. The authority of scholars to interpret it
diminishes, confined to judicial duties and issuing fatwas under the ruler's political influence. This
absolute monarchy arises from the founding tribe's asabiyah (loyalty) but declines after two
generations, relying on military force and taxing subjects. Ibn Khaldun emphasizes the four-generation
cycle of ruling dynasties, noting their rise, glory, decline, and fall. Ultimately, a new nomadic leader,
backed by asabiyah, replaces the degenerate dynasty. This historical pattern, according to Ibn Khaldun,
reflects the interconnectedness of the State, civilization, wealth, rulers' degeneration, and the cyclical
rise of new dynasties.