The Caliphate in Early Islam (A Study in Political and Religious Thinking and its ‎Development in the Islamic State During the Initial Phase of Founda

The Caliphate in Early Islam (A Study in Political and Religious Thinking and its ‎Development in the Islamic State During the Initial Phase of Foundation)‎

Jamal Juda

jamaljuda@yahoo.com

Received : 15-04-2003 , Accepted : 02-12-2003

Language: Arabic

Abstract

This study aimed at maping out the political and religious thinking in Early Islam. To this end, the author tackled the significance of the term “Caliphate” and its development until the late second century of Hijra. Islam came up with a plan for political unity of all peoples of the world based on loyalty to aqida (belief). For this purpose, Islam raised the term “al-Umma al-Mujahida” –Holy warrior nation- deriving its legitimacy from Heaven and counting on the promise, in the Holy Qur’an, that it will take inheritance of the land and its subjugation. The Holy Qur’an dwelt on the term “the Caliphate” which carries two significant meanings: the institution of man as vicegerent of Allah(SWT); the institution of government as continuation of the worldly government of the Prophet Muhammad, This involves construction on this earth and implementation of Shari’a on servants of Allah. Thus, one finds harmony between the goals of the Islamic da’wa (call) and the Qur’anic discourse on the issue of inheritance of earth and its subjugation. The state of al-Umma al-Mujahida was able to realize the promise of Allah in late second decade of the Guided Caliphate Period. The Leader of the Faithful was called caliph of Allah on all Muslims and non-Muslims. The Sahaba generation (the Prophet’s companions) and its scholars approved this title. However, after the events of the First Fitna and their consequences, namely the emergence of opposition to the authority, the exploitation of the authority of this title, emphasizing coercive(al-jabriyah) thinking and the suppression of the opposition, the post-companion era scholars withdrew their recognition of the leader of the Faithful. The Umma scholars’ dependence on the Sunna (the Prophetic teachings), in their understanding of the Holy Qur’an and raising it in their slogans against the opposition to the authority by calling it to follow the messengers and prophets’ method (approach), represented a heavy burden on the authority. This forced the opposition to assert that the Leader of the Faithful was Allah’s vicegerent as well as His caliph in order to marginalize the role of religious scholars in society and in legislation. Thus, the scholars adhered to the prophetic teachings (Sunna), thus making them emphasize the agreement that the Leader of the Faithful was the successor of the Prophet of Allah and not the vicegerent of Allah. When the Abbassid era emerged, they responded positively to the scholars’ point of view; for the first time, they introduced the title “Khalifata Rasul Allah” to the Leader of the Faithful but at the same time kept the title vicegerent of Allah. In this, the caliph became deputy for Allah and His messenger in guarding the religion and worldly policy. The authority’s adherence to the title of vicegerent of Allah emphasized the absolute rule in the state of caliphate and gave it the justification to suppress the opposition, This in itself explains the Umma scholars’ and jurisprudents’ opposed attitudes towards this title. They did not recognize it and tilted towards the title of successor of Allah’s messengers and considered themselves as those who inherit Prophets and Messengers thus emphasizing their role in legislation as well as in society.

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