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The Caliphate, Sharia and the Search for an Islamic Political Theology:

The Caliphate, Sharia and the Search for an Islamic Political Theology:. A Contemporary Perspective. Outline. The origins of the term “caliphate” What is its historical significance? The relationship between the caliphate and Sharia law

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The Caliphate, Sharia and the Search for an Islamic Political Theology:

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  1. The Caliphate, Sharia and the Search for an Islamic Political Theology: A Contemporary Perspective

  2. Outline • The origins of the term “caliphate” • What is its historical significance? • The relationship between the caliphate and Sharia law • Why is a democracy more in keeping with the basic principles of Islam than a Sharia-based theocracy? • The Qur’an • The objectives of sharia law

  3. The term “caliph” in the Qur’an • root: kh-l-f (to follow, to succeed someone, nuance: to have dominion) • khalifa(sing.)—Adam (Q. 2: 30), David (Q. 38:26) • khala’if , khulafa’ (plural)—humanity (Q. 6: 165; 10:14, 73; 35:39; 7:69, 74; 27:62) “God has promised those among you who believe and do good works: He will make them successors on earth (layastakhlifannahum) as He did those who came before them; He will establish their religion that He has chosen for them; He will grant them security to replace their fear … (al-Nur 24:55)

  4. The term “caliph” in history • After the prophet Muhammad’s demise in 632 C.E., who gets to lead the Muslim community? • Rashidun Caliphs (632-661) • Umayyad Caliphate (661-750) • Abbasid Caliphate (750-1258)

  5. Caliphate and Sharia • Three different visions of Muslim leadership: Sunni, Shi’i and Kharijite • The Sunni model: • It is better to have a flawed ruler than civil war—as long as certain minimum requirements are met (i.e. as long as he upholds the law).

  6. The caliphate in recent history • Mustafa Kemal Atatürk abolished the caliphate in March 3rd, 1924 • Hasan al-Banna founded the Muslim Brotherhood in 1928. • Arab Spring revolutions in 2011—democratic aspirations • Right-wing Islamist elected by slim majority • Tamarrud movement—demonstrations on June 30th, 2013—fall of the Muslim Brotherhood after one year of power • Failure of violent extremist response in Sinai and elsewhere • Rise of ISIS (Islamic State in Iraq and Syria)/da’ish (dawlaislamiyya fi al-‘Iraq wa’l-sham)

  7. Caliphate, Sharia and contemporary aspirations • Two competing models for change: • Religion-based political right wing: a Sharia-based “theocracy” of sorts, unifying Muslims under a caliphate • Youth groups, conservative religious establishment and the vast majority: democratic reform

  8. Why is a democracy more in keeping with the basic principles of Islam than a Sharia-based theocracy? • Three principles: • Monotheism • Non-coercion in religion • Counsel-taking (shura) • Theology developed in two different contexts: • Initially as a critique of faith-based arbitration during the Canadian Sharia debates 2004-2005 • Widely circulated in the Egyptian context in 2011: democracy framed as a natural development of Sharia

  9. 1) Monotheism (the worship of one god alone) • Separation of religion and the legislative and judiciary branches of government Say: “O People of the Book, let us come to a common word between us and you: that we worship none but God, that we do not associate anything with him, and that we do not set each other up as rabbis (arbab) besides God.” If they turn away, then say: “Bear witness that we are Muslims.” (3:64)

  10. 2) Non-Coercion in Religion • Separation of religion and the executive branches of government Let there be no coercion in religion; good sense has become clear from error: whosoever rejects evil and believes in God has grasped the steadfast bond, and God is all-hearing, all-knowing. (2: 256)

  11. 3) Counsel-Taking (shura) • Most popular argument for democracy since the 19th century • Legitimacy of state law is contingent upon the process of counsel-taking among the people who are subject to this law. “their [Muslims’] affair is [to be] conducted through counsel-taking between them.” (42:38 )

  12. Queen of Sheba’s example • Conforms to the will of the people • Governs though counsel-taking • Transparent She said: “O General Assembly! An honourable letter has been cast down to me. It is from Solomon and it is in the name of God, the merciful, the compassionate. Do not rise up against me, but come to me making whole.“ She said: “Oh general assembly, counsel me (aftuni) in this affair, for I decide no affair until you bear witness.” (27: 25-32)

  13. Locating Democracy within the Sharia Continuum • The Objectives of the Law (maqasid): • Protection and preservation of the faith • Protection and preservation of life • Protection and preservation of the intellect • Protection and preservation of offspring • Protection and preservation of wealth • Protection and preservation of dignity

  14. Conclusion • Monotheism and non-coercion together separate religion and state. • Counsel-taking together with the Queen of Sheba’s model contribute a broad range of possibilities for democratic governance. • Theology of democracy paralleled al-Azhar’s document and supported it with a strong Quran-based argument.

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