فبراير
25
2011
0
الخلافة في صدر الإسلام (دراسة في الفكر السياسي والديني وتطوره في دولة الإسلام في مرحلة التكوين والنشأة)
كتبه الأمل
الخلافة في صدر الإسلام (دراسة في الفكر السياسي والديني وتطوره في دولة الإسلام في مرحلة التكوين
والنشأة)
The Caliphate in Early Islam (A Study in Political and Religious Thinking and its
Title in English:
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)
Abstract in English:
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 postcompanion
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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