WAQAR ALI

OC TO BE R 29, 2021 UMERZEB

AWAIS ASGHAR

ISLAMIC CONCEPT KHADIJA ADIL

ALEEMA KARIM
MUHIB ULLAH KHAN
EVOLUTION OF THE STATE FARRA SALEEM

GROUP 4
 WHAT IS STATE?
• Max Weber defines it as the organisation that maintains a monopoly of
violence over a territory.
• Must have sovereignty-the ability to carry out actions or policies within a territory
independently from external actors or internal riots.
• Sovereignty requires power, physical and otherwise, to defend against these other
actors.
• Institutions are what we call actors which carry out the state’s responsibilities (i.e.,
executive branch, bureaucracy, military, courts, etc.)
 ELEMENTS OF STATE
• Population
• Territory
• Government
• Sovereignty
 EVOLUTION OF STATE
• The theory which explains and is now accepted as a convincing origin
of the state, is the Historical or Evolutionary theory. It explains the state is the
product of growth, a slow and steady evolution extending over a long period of
time and ultimately shaping itself into the complex structure of a modern state.
WHAT IS ISLAMIC STATE?
• An Islamic state is a state that has a form of government
based on Islamic law.
• As a term, it has been used to describe various historical
polities and theories of governance in the Islamic world.
 ISLAMIC CONCEPT OF THE STATE
Nature of Islamic Polity

* Islam is a complete code of life and encompasses all aspects of it and provides us with
guiding principles on how to live our lives.

* The single most important teaching of Islam is Tawheed, the oneness and unity of Allah
(SWT) and the finality of Prophethood.

* Islam also teaches us that one can find peace in life by submitting to Allah (SWT) in heart,
soul and deed.
SOVEREIGNTY OF ALLAH (SWT)
Sovereignty, in political theory, is the ultimate overseer, or
authority, in the decision-making process of the state and
in the maintenance of order.

• All power and authority belongs to Allah (SWT).

• Sovereignty of Allah is the fundamental principle of the Islamic concept of

state.
 ‫ُون‬
ُ َ ‫ك‬‫ي‬‫ف‬َ ‫ُن‬ ‫ك‬ ‫ۥ‬ ‫َه‬ ‫ل‬ ُ
‫ول‬ ‫ق‬ ‫ي‬ ‫ا‬ ‫م‬َ
ُ َُ َ ِّ ًْ ٰ َ‫ن‬‫إ‬ ‫ف‬
َ ‫ا‬‫ر‬‫م‬َ ‫أ‬ ٓ ‫ى‬ ‫ض‬‫ق‬َ ‫ا‬ ‫ذ‬
َ ‫إ‬
ِ ‫و‬
َ ۖ ‫ض‬ِ ‫ر‬َ
‫ٱلس َٰم َٰو ِت َوٱل ْْأ‬ ُ ‫بَ ِد‬
َّ ‫يع‬

“The Originator of the heavens and the earth! When He Decre es

a thing, He says to it only: Be! And it is.” (Al-Baqarah 2:117)."

‫ى يَشۡ َف ُع ِعن َۡد ٗهۤ اِلَّا‬ ۡ ‫ۡضؕ َمنۡ َذا ال َّ ِذ‬
‌ ِ ‫الس ٰم ٰو ِت َو َما ِفى ا ۡلاَر‬ َّ ‫ـى ا ۡل َقي ُّ ۡو ُمۚ ل َا تَا ُۡخ ُذ ٗه ِسن َ ٌة َّول َا نَوۡ ٌ‌مؕ ل َٗه َما ِفى‬ َ ‫َاۤ اِل ٰ َه اِلَّا ُه َو ال‬
ُّ ‫ۡح‬ ‫الل ّ ٰ ُه ل‬

‌ َ ‫الس ٰم ٰو ِت َوا ۡلاَر‬

‫ۡضۚ َول َا‬ َّ ‫ٓاء ۚ َو ِس َع كُر ِۡسيُّ ُه‬ َ ‫ِباِذۡ ِن ٖ‌هؕ يَ ۡعل َُم َما بَي َۡن اَيۡ ِدي ِۡهمۡ َو َما َخلۡ َف ُهمۡ‌ۚ َول َا يُ ِحي ُۡطو َۡن ِب َشىۡ ٍء ِ ّمنۡ ِعل ِۡم ٖهۤ اِلَّا ِب َما َش‬
‫يَــٔـ ُُٔـو ُۡد ٗه ِحف ُۡظ ُه َما‌ۚ َو ُه َو ال َۡعلِ ُّى ال َۡع ِظي ُۡم‬

“Allah – there is no deity except Him, the Ever-Living, the Sustainer of [all]
existence. Neither drowsiness overtakes Him nor sleep. To Him belongs
whatever is in the heavens and whatever is on the earth. Who is it that can
intercede with Him except by His permission? He knows what is [presently]
before them and what will be after them, and they encompass not a thing of His
knowledge except for what He wills. His Seat extends over the heavens and the
earth, and their preservation tires Him not. And He is the Most High, the Most
Great.” (Al-Baqarah 2:255)."
 ‫يم‬ِ ‫ل‬‫ع‬
ٌ َ ْ ِ ‫ء‬
ٍ ‫ي‬‫ش‬َ ‫ُل‬
ّ ‫ك‬ ‫ب‬
ِ ‫و‬‫ه‬ ‫و‬ ‫ن‬
ُ ِ
‫اط‬ ‫ْب‬ ‫ل‬ ‫ا‬‫و‬ ‫ر‬‫ه‬ِ ‫ا‬‫الظ‬
َ ‫و‬ ‫ر‬ ِ
‫ْآخ‬ ‫ل‬ ‫ا‬ ‫و‬ ُ َ
َ ّ ‫َ ال ْأ‬
‫ل‬ ‫و‬
َ
َُ َ َ َ ُ ّ َ ُ ‫ُهو‬

“He is the First and Last, the Evident and the Imminent, and He has perfect
knowledge of all things.” (Al-Hadid 57:3).
KHILAFAT
• Khilafat was first established after the demise of the Holy Prophet (PBUH).

• The purpose of Khilafat was to appoint a Khalifa who would carry out
religious and political affairs of the state and guide the Muslim community
as well.

• The Rashidun Caliphate succeeded the Holy Prophet (PBUH) after his
demise.

• The Rashidun Caliphate consisted of four caliphs.

GOVERNMENT BY CONSULTATION
• Mutual consultation or otherwise referred to as Shura, is a commandment
of the Holy Quran and it was also the Sunnah of the Holy Prophet (PBUH)
and it has also been mentioned in several Ahadith.

‫ورى بَيْن َ ُه ْم‬ َ

َ ْ ُ ْ ‫َوأ‬
‫ش‬
ُ ‫م‬‫ه‬ُ ‫ر‬‫م‬
“conduct their affairs by mutual consultation” (Ash-Shuraa 42:38)

• The essence or guiding principles of an Islamic government or Islamic

state, is the concept of al-Shura.
• The concept of the modern Islamic state has been articulated and
promoted by ideologues such as Sayyid Rashid Rida, Mohammed Omar,
Abul A’la Maududi, Ayatollah Ruhollah Khomeini, Dr. Israr Ahmad, Sayyid
Qutb and Hassan al-Banna.

• The Kingdom of Saudi Arabia and Oman can be used as examples since
both countries have a Shura council that wield advisory or consultative
roles.
 OBEDIENCE OF THE AWULAL AMR
OR THE RULER
• The Qur’anic injunction calls upon the Muslims to obey the Awulal Amr or
the supreme commander among them.

ۡ‫الر ُسو َۡل َواُولِى الۡاَم ِۡر ِمنۡكُم‬

َّ ‫وا‬‫ۡـع‬
ُ ‫ي‬ ِ
‫ط‬ َ ‫ا‬‫و‬ ٰ ُ ‫يٰۤـاَيُّ َها ال َّ ِذي َۡنا ٰ َمنُوۡۤا ا َ ِطي‬
َ َ ّ ‫ۡـعوا الل‬
‫ه‬

“O ye who believe! Obey Allah, and obey the Messenger, and those charged with authority
among you.” (An-Nisa 4:59).
 EQUALITY OF ALL MANKIND
• Equality of all mankind is one of the cardinal principles of Islam.

• In Islam, there is no discrimination of man on the grounds of race, colour,

religion, language, culture, or country.

• All mankind is from Adam and Eve, an Arab has no superiority over a non-
Arab nor a non-Arab has any superiority over an Arab; also a White has no
superiority over a Black nor a Black has any superiority over a White except
by piety and good action.” (Last Sermon of The Holy Prophet (PBUH).
 ORDER WELL AND PUNISH WRONG

• Islam has urged the state to maintain morality.

• It has also asked the rulers to order well and punish wrong.

‫ۙ ك ُُّلنَف ٍۡس ۢ ِب َما ك َ َسبَتۡ َر ِهيۡن َ ٌة‬

“Every soul will be held responsible for what it has done” (Al-Muddaththir
74:38).
 PAYMENT OF ZAKAT
• Collection of Zakat is one of the essential functions of the Islamic State.

• Payment of Zakat is also the third pillar of Islam which shows that it is a
significant part of Islam.

‫ير‬‫ص‬ِ ‫ب‬ ‫ُون‬ ‫ل‬‫م‬ ‫ع‬ ‫ت‬ ‫ا‬‫م‬ ‫ب‬ ‫ه‬ َ ‫ل‬‫ٱل‬ َ
‫ن‬ ‫إ‬ ۗ ِ
‫ه‬ َ ‫ل‬ ‫ٱل‬ ‫ند‬‫ع‬ِ ‫وه‬‫د‬ ِ
‫ج‬ ‫ت‬ ‫ر‬ ‫ي‬‫خ‬ ‫ن‬ ‫م‬ ِ ‫ُم‬ ‫ك‬‫س‬ِ ‫ف‬ ‫ن‬َ ‫أ‬ِ ‫ل‬ ‫ا‬
۟ ‫و‬‫م‬ ‫د‬ ِ ‫ق‬ ‫ت‬ ‫ا‬ ‫م‬ ‫و‬ ۚ ‫ة‬ ‫َو‬ ‫ك‬‫ز‬ ‫ٱل‬ ‫ا‬
۟ ‫و‬ ‫ت‬‫ا‬ ‫ء‬ ‫و‬ ‫ة‬ ‫َو‬ ‫ل‬‫ٱلص‬ ‫ا‬
۟ ‫و‬‫يم‬ ِ َ
ٌ َ َ َ ْ َ َ ِ َ ّ ّ ِ ّ َ ُ ُ َ ٍ ْ َ ْ ّ ُ ُ ّ َ ُ َ َ َ ٰ َ ّ ُ َ
َ ٰ َ َ ّ ُ ‫أ‬
‫ق‬

“Establish Salah and pay Zakah, and whatever good you send ahead of you to
the Hereafter for yourselves, you shall find it with Allah; surely Allah is
watching all your actions.” (Al-Baqarah 2:110).
 THEORIES OF CALIPHATE
• Khilafat or Caliphate was the political organization of the Muslim
community under the four orthodox caliphs.

• The Umayyad dynasty (661-710A.D) kept the outward form but changed it
to monarchy.

• Abbasids (750-1258) kept the caliphal structure the same, however upheld
the authority of Shariah (Caliph remained political and religious leader of
Ummah).
• The Abbasid Caliphate began to decline around 940 A.D.

• Authority was challenged by rival Caliphs in eastern and western provinces,

meanwhile independent Independent Muslim rulers or sultans seized
political authority.

• These chain of events influenced Muslim political thinkers to asses various

theories of Caliphate.
 AL-MAWARDI’S(975-1058 A.D)
THEORY OF CALIPHATE
• First Political thinker of Islam.

• Professor of Law and Jurisprudence at Basra and

Baghdad.

• First book ‘Al-Ahkam As-Sultaniyyah’ or Principles of

Government. Was written to restore the Authority of
Abbasid Caliphate to its original position, it was
contended by the Buwahyid Emirs.

• His theory(as explained in his book) became a model for

Muslim political thinkers and Jurists.
 AL-MAWARDI’S VIEW ON THE INSTITUTION
OF CALIPHATE
Institution of caliphate is based of the following principles :

• Sovereignty belongs to Allah, who has laid down laws so that justice, truth
and goodness may be widely known.

• Authority is vested in the Khalifa as successor of the Holy Prophet(PBUH).

• The duty of the Khalifa is to enforce the Shariat, to defend faith against
heresy and Muslims against enemies, and to enable them to live according
to the injunctions of Shariat and thus to attain happiness in this world and
the Hereafter.
Election of Caliph:

Following precedents of Khulfa-e-Rashideen, Al-Mawardi said the Caliph

should be elected providing he possesses the following qualities

• He upholds justice under all conditions.

• He has knowledge of religion and has the interests and policy of Muslim
community at heart.

• He possesses all physical senses(eyesight, etc).

• Integrity of Physical organs.

• Wisdom.

• Bravery and is capable of waging jihad against infidels.

• Quraishite Descent(Belonging to Banu Quraish).

MODE OF ELECTIONS

The Caliph can be appointed in one of two ways

• He may be elected by the Electoral College(persons present in the capital)

• He may be nominated by the ruling Caliph, who may nominate his son,
father or relative, providing he is properly qualified for high office.
 DUTIES AND THE FUNCTIONS OF
THE IMAM
• In Al-Muwardi’s perspective the Imam or caliph (he uses both
interchangeably) besides being the religious leader, are in their capacity
leaders of their state, responsible for all government functions, and as
such should possess the requisite qualifications to shoulder that
responsibility. As such Muwardi laid down ten duties an Imam (caliph) was
supposed to fulfil:
1. Uphold Islamic values:
• As a leader of an islamic state, his first duty is to uphold the Islamic religion
and Shariah. Furthermore, it is also his duty that if anyone makes
innovations or is skeptical in religious matters, it is the Imam’s
responsibility to correct him and make him better understand religious
commandments.

2. Exposition of Islamic law:

• Second, the Imam is supposed to impart justice and settle all disputes in
accordance with Shariah law.

3. Criminal code of law:

• He should enforce the criminal code of the Quran, so that people might live
within the hadud of Allah.
4. Freedom and peace:
• He must maintain law and order in the country, so as to encourage a better
quality of life and enable people to travel and live freely in the land without
fear.

5. Security of people:
• Referring to the previous point, it is the Imam's duty to protect the state's
frontiers, maintain security, so that the people live in peace.

6. Supremacy of Islam:
• The Imam should in muwardi’s opinion establish “pax Islamica”, for this he
should organize Jihad.
7. Collection of Zakat:
• It is the duty of the Imam to collect Zakat and Khiraj, as required by the
injunctions of the Shariah, but without resorting to pressure or extortion.

8. Sanction of allowances:
• The imam is responsible for paying stipends and allowances from the Bait-
ul-Maal to those entitled to it without pressure or coercion

9. Appointment of honest officials:

• Additionally, the Imam is also responsible for appointing honest and
sincere men to official positions, especially those responsible for the
treasury or bait ul mal, to ensure a stable economy and the interest of its
people.
Good policy maker:

• In quoting the book, “The Imam should keep himself informed of the
affairs of his state and he should himself direct the national policy and
protect the interests of the people. However, he could delegate his
responsibilities to others and engross himself in luxury or religious
devotion.”
 DUTIES OF THE PEOPLE
Besides the duties of the Imam, Muwardi also set two duties for the people:

• 1. They should obey him.

• 2. In need the people should volunteer to defend the state.

DEPOSITION OF THE IMAM

Besides enlisting the duties an imam is supposed to carry out, muwardi also
enlists two cases in which an Imam can be deposed by the people:
1. Moral degradation:
Change in moral status or azala, Muwardi categorizes this change into two
types, if either case applies the Imam is to be deposed:

• Interest in worldly affairs:

If an Imam neglects his duties as a leader of his people and gives into worldly
indulgences, then he is neither eligible to be elected as an Imam or continue to
be one.

• Change in Islamic ideology:

Moreover, if the elected imam renounces Islam or distorts islamic principles
then the people have the right to elect another eligible candidate.
2. Sickness or bodily defects:

• Loss of physical senses and of mental faculty:

It's quite self- explanatory, if the present Imam isnt mentally fit or physically
able he is to be removed from office.

• Loss of bodily organs:

If the Imam loses any limb which affects his ability to perform his duties as a
leader he is barred from holding office.
 Loss of ability to direct state affairs:

If the Imam becomes a prisoner of war, al muwardi states that the people are
responsible for his ransom. Second, if the Imam becomes a prisoner of the
enemy and his counsellor seizes power, Muwardi states this to be legitimate.
In either case the deposition of the Imam is legitimate and the election of a
new one is valid.
 AL GHAZALI

• Abu Hamid Al Ghazali

• Born 450/1058
• Regarded as Mujaddid/Reviver

• Torch Bearer of Rationalistic

Muslim Renaissance
 POLITICAL WORKS OF AL GHAZALI

• Ehya Ul Uloom (Reinassance of Sciences)

• Tibrul Masbuk (Molten Gold)

• Sirrul Alamin (The mystery of the two worlds)

• Iqtisad fil Itiqad (Moderation in Belief)

 CONTEMPORARY THOUGHTS

• End of 11th and beginning of 12th Century of Chirstian era.

• Conflict between Pope and Emperor

• Non-existent of the political thought

AL GHAZALI'S PHILLOPSHICAL ARGUMENT

• Widespread of Greek Philosophy

• Personal Human experience over Intellectual

 POLITICAL THEORY AND PRACTICE
• Worldly Life is Temporary

• Real Life begins after death

• Politics and Ethics are closely allied

• A man should not leave leave off this world nor should he
entirely curb his worldly desires.
 MOTIVATION
• The state of decrepitude of the Abbasid
Caliphate.

• Seljuk Sultans (king as the defender and protector

of caliphate)

• Fatimids (Rulers of Egypt)

• Incursion of the Westren Crusaders and

establishment of the kingdom of Jerusalem.
 INSPIRATION
• The state of decrepitude of the Abbasid
Caliphate.

• Seljuk Sultans (king as the defender and protector

of caliphate)

• Fatimids (Rulers of Egypt)

• Incursion of the Westren Crusaders and

establishment of the kingdom of Jerusalem.
 HIS THEORY OF CALIPHATE
• Khilafat is a divine state which is required not by reason but
by the Shariah or divine law.

• Politics exists only for man’s welfare in this world and bliss in
the next, which can be achieved only if government is rooted
in the legal science and completed by the political science.

• Practical affairs of the state should be run by the sultan or

the ruler while religious and spiritual functions should be
looked after by modest, simple and just Khalifa, for he is the
shadow of Allah on Earth.
• Al-Ghazali states that Shafiq Al-Balkhi said to Haroon
ar-Rashid, the great Abbasid Caliph: ‘’You are a fountain
and the other officials who help you govern the world
are the streams which flow from it. If the fountain is
clear there can be no damage from silt in the channels;
if the fountain is muddy, there will be no hope of
maintaining the channels.

• The Khalifa (Imam) should perform religious duties in a

strict sense and concentrate on study of Shariah and
practice the religious virtues of piety, humility, charity
and compassion, for he was the Khilafat Allah.
• This was an innovation on the part of Al-Ghazali, as the
Khulfa-e-Rashideen Never claimed to be Khilafat Allah;
instead, they claimed to be Khilafat-ur-Rasool Allah.

• Khilafat is necessary because it protects Muslim world

from internal and external dangers. In fact, good order
of religion is possible only through the good order of
the world which depends on Imam (Sultan) who is
obeyed.

• Deen is the foundation and Sultan is the guardian.

DUTIES OF THE IMAM OR KHALIFA
Following ten duties of Imam or Khalifa are enumerated by Al-Ghazali:
1. He must have the ability to wage Jihad. 

2. He should discharge the duties of government and administration, called kifaya infiqh
or Islamic jurisprudence, even though indirectly, through the experts. 

3. He should have knowledge or ilm for the purposes of etihad. In this respect, Al-
Ghazali advises the Imam to consult the Ulema or religious experts. 

4. He must be pious. Indeed, piety is an important duty, for although a caliph might not
have political power, he must be a religious leader and preceptor of the people. 

5. He must do justice (adala), which is, indeed, the highest form of Ibada or worship.
Knowledge and application of shanah are the caliph's sure guides in his august office.
Knowledge and ibada guarantee the good order of religion (Nizam-al-Din). 
6. He must study the shanah. 

7. He should practice the religious virtues of piety, humility, charity, and compassion as
the Khilafat Allah. 

8. He should meet men of caliber and encourage them to speak about the affairs of the
state. 

9. He should see that his servants, magistrates and other officers perform their duties
diligently. 

10. He should not give himself up to the deceptive feelings of pride.

IBN-E-KHALDUN‘S THEORY
OF CALIPHATE

Name: Abu Zaid Abd ar-Rehman

Ibn-e-khaldun
Birth: 27 may, 1332 in Tunisia
Title: Father of sociology
Most significant work: Muqaddimah
 KINDS OF STATES OF IBN-E-KHALDUN
1) Caliphate:
• Siyasah Diniya: Ideal Islamic state established by the Holy Prophet (PBUH), under
the guidance of Quran, maintained by the khalifas.

• Divine law was the law of the land and Asabiya made its implementation more
effective.

• Siyasah Aqliya: Basis of rational government (absolute monarchy)

2) Mulk under shariah

• Caliphate transformed into inferior Muslim state called ‘mulk‘

under shariah.
• Outwardly caliphate but inwardly changed
• Started from Muawiya till Haroon ur Rasheed
• The second best because still governed under shariah law
• Weak asabiya due to urbanization
• Outside laws created to restrain dangerous instincts (external
authority or Wasi)
3) Mulk under siyasah Aqliya

• The last stage of Muslim state evolution

• Siysah aqliya, Qwaneen siyasah (political laws)
• Not Islamic state but a Muslim state
• Shariah became confined to judicial matters
• Rule by force and became degenerate (no asabiyah)
• defeated by nomadic clan leader supported by asabiyah of his
tribes
• An endless cycle of rise and fall of empires
QUESTIONS/ANSWERS
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