Islamic system of government
The regime that ruled the countries of Islam from the east to the west and from the north to the south from the time of his rise in Medina under the leadership of the Prophet, may God’s prayers and peace be upon him, and his well-known righteous successors Abu Bakr, Omar, Othman and Ali, may God be pleased with them all, until the fall of the Ottoman Empire in the fourteenth century AH; Is the succession. The caliphate had periods that were not the way it started, so it experienced periods of weakness, as it had periods in which it abandoned its most important assets, which is to be assigned to those who deserve it on its terms, and to be assigned by the path of consultation, not by inheritance or subjugation and conquest. The Khilafah as a language: Ahmad ibn Faris said in the dictionary of linguistic standards: “(Behind) the kha, the lam, and the fulfillment of three principles: one of them is that something comes after something that takes its place, the second is a disagreement before, and the third is a change. The first is back. And behind: what came after. And they say: He is a successor who was sincere from his father. He succeeded in ill from his father. If they do not mention truth or bad, then they say to the good one backward, and the bad one backward. God Almighty said: {And there was a successor after them} [Al-A'raf: 169]. Al-Khalifi is the caliphate, but it is called a caliphate because the second comes after the first and takes its place. And she says: I sat differently from so-and-so, meaning after him. And the disagreements in the Almighty’s saying: {They accept that they be with the Khawalifs.} [At-Tawbah: 87] They are women, because men are absent in their wars, caves and trade, and they are behind them in homes and homes. That is why it is said: the neighborhood is a fear, if the men are backbiting and the women are residents. And they say in the supplication: (May God be successor to you) that is, God Almighty was the Caliph over you for whomever you lost from a father or intimate partner. And (may God be the successor to you) that is to replace you with something that is gone, what will be after it and succeeding it »[1]. Al Bayan Book Store Caliphate idiomatically: Scholars use the term caliphate and the imamate as synonyms, where one of them is used in place of the other and this name relates to its synonyms with the Islamic ruling system in Sharia. Or confirming it, but leaving it relying on the fact that it is well known to Muslims, and it is about to be every scholar emphasized in his definition of the aspect that he deems worthy of mentioning it without denying the other aspects. Among these definitions: • Al-Mawardi defined it by saying: “The Imamate is placed for the succession of prophethood in guarding religion and the politics of the world” [2]. • The Imam of the Two Holy Sanctuaries, Abu al-Maali al-Juwayni, knew her, saying: “The imamate has complete leadership and general leadership related to the private and public, one of the religious and worldly tasks” [3]. • Ahmed bin Yahya bin Al-Murtada knew it and said: “The imamate is a general leadership of a person specific to the rule of Sharia, over which there is no hand over it” [4]. • Ibn Khaldun knew it and said: “The Khilafah is the burden of all, according to the legal consideration of their eschatological and worldly interests that are due to it ... It is in fact a caliphate on the authority of the Shari’a in guarding religion and the policy of the world with it” [5]. • Ibn Abi Zaid al-Qayrawani knew her and said: “General leadership in matters of religion and the world on behalf of the Prophet, may God’s prayers and peace be upon him” [6]. Perhaps Al-Mawardi considered its definition to focus on the issue of the document or reference that relates to it as the most important characteristic of it. So he showed that its document and reference is the Sharia, because it is the succession of the prophethood, then he explained its functions or tasks and mentioned that it includes the guarding of religion, and the policy of the world with religion, as religion is the origin and the sacred As for Al-Juwaini, perhaps he considered his definition to focus on the issue of the breadth of his powers, showing that it is a complete leadership and general leadership, related to the private and the public, and that it is related to the tasks of religion and the world. As for Ahmed bin Yahya bin Al-Murtada, perhaps he considered his definition of focusing on the issue of pluralism or unilateralism of leadership, so he showed that it is for a specific person by virtue of the Sharia, which means the unity of the caliph’s person, so the caliphate is not a body made up of two or a group of people. As for Ibn Khaldun, perhaps he considered in his definition to focus on the issue of obligating the flock to adhere to the legal understanding learned from his saying that it is the burden of all according to the legal consideration. As for Ibn Abi Zaid al-Qayrawani, perhaps he looked at the legal position in which the Caliph is, which is his being a representative of the Messenger, may God bless him and grant him peace. There is no contradiction between these definitions, for none of them is contrary to what is in the other, for some purpose. There is a focus on one of the elements while not contradicting the rest. There are other definitions, most of which revolve around the orbit of the previous definitions, either as an increase or a decrease, without denying the other aspects. From the aforementioned, we can identify four clear determinants of the definition of a caliphate: 1- The document or reference issued by it: It is Sharia. 2- The field or extent it covers: It includes three elements: A - The types of people included in the caliphate: They are private people and their common people, so no one is out of its authority, whatever it is. B - The range of issues that have a disposition on them: They are their religious and worldly affairs due to them, which shows their general nature and that there is no separation between religion and the world or politics. C - The land to which the rulings apply: It is every land that was condemned by Islam, so no Muslim country is allowed to deviate from its framework. 3- The entity in charge of it: It is one individual, and no one associates him with his status, even if he is appointed by someone who helps him or his deputy, then he is under his obedience. 4- The legal status of the Caliph: This is his being a representative of the Messenger, may God bless him and grant him peace. Perhaps the definition that combines these four components is the first definition of that, and perhaps my definition of it by saying: «Caliphate or the Imamate on behalf of the Messenger, may God bless him and grant him peace in the arbitration of Sharia and obligating it to a person who is righteous to it by the rule of Sharia, related to the private and public in the tasks of religion and the world in every land Islam », fulfills the four components mentioned above. The meaning of the caliph’s representation on behalf of the Messenger, may God bless him and grant him peace, is not that he is the one who chooses or designates him and stipulates his name, but it means that the caliph is the one who represents the Messenger of God, may God’s prayers and peace be upon him, in carrying out what he was doing in terms of guarding the religion and the politics of the world with it, and he is not Acting on his behalf is really no image and form, unless K.That his work and his behavior according to the law that was mentioned in the Qur’an and Sunnah.
:: Al-Bayan Magazine, Issue 353, Muharram 1438 AH, October 2016 AD.
[1] Dictionary of Standards of Language 2 / 210-211.
[2] Al-Ahkam Al-Sultania by Al-Mawardi p.7
[3] Ghiyath al-Ummah fi al-Tith injustice to Juwayni, p. 73.
[4] Al-Bahr Al-Zakhkhar All-inclusive of the doctrines of the scholars of Al-Amsaar 374/5.
[5] History of Ibn Khaldun 1/239.
[6] Al-Fawqh Al-Dawani on Risalah Ibn Abi Zayd al-Qayrawani (The Fiqh of Maliki) 1/324.
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