subject: Caliphs, Sultans, Emirs and Kings: Do they exist in Islam? [print this page] Caliphs, Sultans, Emirs and Kings: Do they exist in Islam?
Rule is denied, by way of authority, control, compelling, forcing or governing, in any form. Yet everywhere in Islamic history we have perfect example of the one-man-absolute-rule syndrome: Caliphs, Sultans, Emirs, Kings and other titles have developed in an ad hoc form, all alien to Islamic principles and are but deviations and innovations on Islam.
If we refer to the Qur'anic text All Muslims should implement equal distribution of power among themselves as right and responsibility in conducting their public affairs ordained by the Shura principle: (mutal consultation). The Shura principle refers to All Muslims without any exception. The Qur'an proclaims this Shura system for all Muslims:
And those who answer the call of their Lord and establish regular prayers (of worship) and conduct their affairs by mutual consultation (wa amruhum shura baynahum) and spend of what We have bestowed on them.' 42: 38
This verse means direct democracy in Islam. It should be practiced whenever there is no religious text (Nass) in the Shari'ah or Islamic Law. The Shura principle does not refer to one party of the Muslims, or a ruling class or the majority but it denotes all Muslims.
Rule in the judicial sector, referring to legal judgment or arbitration, among Muslims is administered by Muslims versed in Islamic Shariah (Islamic Law) and the science of Tafsir (exegetic interpreting knowledge) according to Islamic law.
Although Muslims versed in the knowledge of Shariah are referred to in order to interpret an Islamic reference, in the Qur'an or the Tradition, they have no power none whatsoever to compel other Muslims.
There is no hierarchical structure in Islam. There is no distinction among Muslims. Distinction among Muslims, or among non-Muslims, is strictly restricted to the domain of God. I
t is according to men's reaction to belief in God and according to their good or bad deeds that distinction is preserved to God. These domains are not to be judged by humans.
The following texts refer to the mode of arbitration and judgment among Muslims:
We have sent down to you the Book in truth, that you might judge between men, as guided by God.' 4: 105
God commands you (O believers) to render back your trusts to those to whom they are due; and if you judge between men that you judge with justice: verily is the best of teaching which God teaches you, and God sees and hears all things.' 4: 58
Individuals, once they have accepted Islam are obliged to apply Islamic law:
A believer, man or woman, has no option in determining their affairs when God and His apostle decide the matter. He who disobeys God and His apostle has gone clearly astray.' 33: 36
It is clear in this reference that the command administered in the Qur'anic text is to be obeyed.
But the free choice of complying with the command is left entirely to the believer himself.
It is exactly in the same way where the freedom of choice of belief and disbelief are given choice to obey or disobey is also given with reference to the Muslim himself.
Where did institutions of rule come from? The human jungle evolves when men allow others to rule and obey their rule. Muslims are no exception.
Caliphs, Sultans, Emirs and Kings: Do they exist in Islam?
