Caliphate : the question of Muslim Leadership

In recent weeks we have seen the rise of an insurgency within Iraq, in particular a militia known as ISIS [The Islamic state of Iraq and the Levant ] { Ad Dawlah al Islamiyyah fil 'Iraaq wa Shaam}. ISIS has been able to capture large areas of Sunni Iraq. This group, deemed so radical that even Al-Qa'ida broke links with them{ http://www.washingtonpost.com/world/middle_east/al-qaeda-disavows-any-ties-with-radical-islamist-isis-group-in-syria-iraq/2014/02/03/2c9afc3a-8cef-11e3-98ab-fe5228217bd1_story.html], having had some military setbacks in Syria, have brought their attention to Iraq, taking advantage of the general discontent with Prime Minister Nuri Al-Maliki [a Shiite] and his government, and have felt so comfortable in their position that they have even proclaimed their leader, known as Abu Bakr Al-Baghdadi, as Caliph [Khalifah] of all Muslims, soliciting support. The brutality of their actions, as well as acts of other similar groups, such as Boko Haram in Nigeria, raises concerns as to what exactly is "Islamic state" or "Islamic leadership".

Caliphate in Islamic history

Upon the death of the Prophet Muhammad [Sall Allahu 'alayhi wa sallam], the political and administrative duties fell into the hands of successors. The successor is called Khalifah [Caliph] . The period of Khilafat [Caliphate] immediately following the Prophet's death [i.e. the first four Caliphs] is seen traditionally as setting the pace or standards of high conduct and wise rule that should be emulated by the Muslim political leadership.

Eventually, the Muslims expanded, and our history saw administrations such emerge such as the Ummayyads, Abbasids, and Ottoman empires. Despite the flaws and character defects of some rulers and policies, nonetheless Muslims worldwide saw the Khilafat as a symbol of unity. This state was finally abolished in March 1924, by the official founding of the Turkish Republic.

Is there wide appeal for a revival of Khilafat?

The emergence of the nation-states, as well as nationalism, Capitalism, Communism and the like, with its epic failures, has generated in the eyes of many Muslims a nostalgia for times gone by, where there was unity, strength, and a feeling of justice. Indeed, this reading is also true in light of the Zionist annexation and continued oppression of Palestine.

Some movements have emerged which called for the return of the Khilafat and a Khalifah to rule all the Muslims. Harakat-e-Khilafat rose in British India [led by Maulana Muhammad Ali Jauhar] not long after Khilafat was abolished, and of course there is the Hizbut Tahrir, a group with membership worldwide, which, despite the fact it does not advocate violence and believes education is a needed prerequisite before Khilafat can come, is banned and persecuted in many countries.

Khilafat in the Qur'an

The word Khalifah itself is used twice. In one place when Adam is designated Khalifah [Q 2:30], the context suggests that humanity itself is being given the job of making decisions in this world. To help in this job, Allah taught 'Adam' the potential to understand all that man will encounter in the physical world [ Q 2:32, also see 55:3-4 and 96:4-5] . Dawud [David] is also called Khalifah, and is told to conduct his rule with justice and to avoid following whims in his administration [ 38:25].

Peoples who have succeeded previous societies are called Caliphs, or Khulafaa'. They succeed those who have died out either naturally or as a result of Divine punishment [Qur'an 7:69, 27:62, 35:39, also see 6:165, 10:14 and 10:73]

Islam does not mandate a particular system

Too many observers reduce Islam to "simply" things like hand-cutting, amputations and exemplary executions. This superficial reading does not give justice to a topic of this nature. In reality, Islam can work in any time or place, and should not be seen with limited eyes. The Qur'an does give some direct rulings on things, such as amputating the hand of a thief  [5:38], but this is simply the maximum allowance for a response to this crime. It does not require that this particular Hukm be followed every time this crime is prosecuted. Criminal and financial laws and their application has to be carried out in a just, fair and comprehensive manner, otherwise more injustices will follow, and not less. Thus, Taliban in Afghanistan may have cut off people's hands, but did little to address poverty.

What does Islam advocate

Muslims are not to impose their opinions and beliefs on others. What It does teach is universal justice [2:256, 4:135] and the removal of exploitation of all forms, including that of usury, prostitution, usurping of the rights, property and dignity of human beings. These broad principles can work anywhere.

We do not absolve the current system of government of its crimes and its flaws. Perhaps it should be replaced, but it can't be changed in exchange for a bigoted so called Khilafat. This is one of the pitfalls of ISIS. They vent their anger, mostly, at other Muslims. They are just like the Kharijites of the past, a brutal sect that also emerged in Iraq, who declared any Muslims who disagreed with them to be Kuffaar.

May Allah save us from these types of people and their thinking patterns. May Allah deliver us guidance based on a comprehensive understanding of the Qur'an and the Prophetic model. Ameen!

Label wars: the image of Muslims

Although an on-going issue, the recent developments in Swat valley in NorthWest Pakistan, in which there is a state of actual war between the government and the "Taleban" [an issue far beyond the scope of this particular post] has once again brought into focus a more subtle conflict; the assumptions automatically made when certain labels are used when it comes to anything relating to Islam or Muslims.

Take for instance Miss Irshad Manji. An open lesbian of Indian backround, she is tauted as a "Muslim reformer" or "liberal". In her book The trouble with Islam, she expresses her feelings that parts of the Qur'an are not really from God, that the Prophet Muhammad [Peace be upon him] was a violent warlord, she has said publically that she does not observe daily prayers, yet she is tauted as "modern" "forward looking" in additon to "Muslim"! It is as if this is the image many would like to adopt as the acceptable Muslim!


So, if someone like Ms. Manji is an acceptable Muslim, an example for all to follow, then it stands to reason that anything else, such as daily prayers, attempting to live according to the values and guidelines found in the Qur'an and Uswah Hasanah [goodly model] of the Prophet Muhammad, God's last prophet and universal messenger, are all examples of "radicalism" "extremist" and 'fundamentalist thinking. A person who does not frequent the bars on Friday night, abstains from alcohol and casinos is a potential terrorist, a radical whose behaviour must be observed carefully by law enforcement agencies. A woman who dresses in a modest fashion must be oppressed, another victim of Radical Islam. One Muslim sister was asked while at a barber shop if she 'Liked' Islam! As if she would never want to, out of sheer conviction, be an observant Muslim!


It is very strange that all that is antithetical to Islam is promoted by those with certain social, financial and political motivations as the ideal for Muslim progress, both societal and as individuals, and that we should, in essence, be cultural Muslims, whose only practices should be avoiding eating pork, attending 'Eid prayers only [and having a Budweiser afterwards! ] and politically apathetic.



The struggle

We have briefly outlined the broad details of the label wars. The battle is taking place on websites, newspapers, books and op-ed pages. The goal is the minds and hearts of the Muslims everywhere, of all sects, races and educational backrounds.

I agree that there is an internal struggle within the Muslim Ummah in terms of defining extremism. I agree that many people have differing views on what extent one practice takes place over another, and on how we should live and conduct ourselves in society. This blog post here http://ibnatalhidayah.blogspot.com/2009/05/balance.html is a very good perspective on how to be a Muslim while at the same time maintaining equilibrium.

But none of that means we should just ignore the basic values given in religion. Certainly, those who intentionally and unregrettably preach ideals and conduct themselves in terms that are clearly outside of Islamic teachings should not be imposed upon us as models for "progressive" "reformist" Islam.

The basic values are outlined in the Qur'an. It was not sent to sit on the shelves and decorate the walls of our houses. It is a guide, something that is to be read again and again [which is clearly implied in the name Al-Qur'an itself]. There is a difference between honest disagreements in terms of its understanding and application versus deliberate attempts to make Muslims ignorant of their religion, to turn us into cultural Muslims only, having little or no connection to its teachings, practices or values.

Don't be a victim in the label war. Be armed with faith, practice and knowledge. Arm one's self with the actual, practical values of Islam. That is the best approach in handling this. This is the advice to our Muslim readers.

To our non-Muslim readers, we would like to remind you that Muslims are humans as well, with different perspectives, mental and social abilities. We may or may not represent the best of what Islam teaches. Therefore, do not judge Islam on what you hear or see from Muslims in the news, or from what they want you to hear.Judge on the basis of the logic and teaching found in the text, mainly the Qur'an. Do not read isolated verses. Seriously read it, examine the context of whatever desired texts in order to have a better perspective on the message. At the very least, it is our hope that such reading will allow the reader to ignore the label war all together, to not be fooled by oversimplistic assertions.