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Western notions of democracy have come to dominate all discourse on governance, government structure, justice and accountability. Despite this dominance, electoral numbers at elections, trust in politicians and the ruling classes is at an all-time low in the West. Some thinkers in the West, class their liberal democracies as universal and consider all opposing systems as dictatorships. With the Muslims world demanding more and more of Islam to be present in their politics the Khilafah’s ruling system is a viable alternative for many. A lot of this is due to the failure of democracy to cater for the needs of the Muslim world and its flaws can be seen from a number of areas.

Whilst all would agree that their leaders should be elected, the reality of democracy is that regular elections favour those with money and adversely impact tough long-term decision making. Politics becomes about serving the elite not the public. The problem with frequent elections is that the more elections there are the more there is a requirement for money. Money and politics is one of the major cancers in democratic politics.

In essence the more elections you have the more likely you are to poison your system with money and short term thinking. This is what we see in the West today, countries dominated by powerful interests, riddled by political corruption and with soaring deficits and other long-term problems left completely un-tackled.

An alternative to both democracy on the one hand and dictatorship or absolute monarchy on the other hand is an election of a ruler with no term expiry as exists within the Islamic political system. This allows people on the one hand to freely choose their leader but on the other allows that leader the time to take tough long-term decisions for the benefit of the people.

Legislative sovereignty is at the very heart of Western civilisation, the ability to create one’s own laws, change them, adapt them and suspend them is held in high esteem as one of the bedrocks of liberal democracies. This is why we find after the events of 9/11 Western Europe has suspended some key principles and rights. We have seen the suspension of the presumption of innocence, the right to a fair trial and the right to be aware of the evidence that is being used to imprison you. These key rights, enshrined in Western maxims and used to extract other laws have been altered at will, even though they are supposed to be the bedrock of Western political tradition. With secularism at the heart of Western legislation, laws can be changed and even suspended at a whim.

The protection of individual freedoms is the bedrock of Western civilisation. However, the dilemma secular legislators face is what is beneficial to one person is not necessarily beneficial to another. People’s interests overlap and as a result there exists a constant renegotiation of space, entitlement and privilege. More often than not, the underlying criterion for an action is self-gratification and fulfilment – ‘What’s in it for me?’

A society where an individualistic outlook is common can only decline into a virtual free-for-all, as everyone, including the government, would attempt to take full advantage of life. Freedom therefore leads to people seeking their own benefit and more often than not, those with political and/or financial clout have the upper hand. This produces a host of problems, not least the conflict of people’s freedoms.

One of the fundamental pillars of democracy is that legislation is arrived at through majority voting. In the absence of any divine text, the need to derive legislation must be sourced from elsewhere.

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Secularism, the complete separation between God and governance has become established as the Aqeedah of Capitalism, legislative sovereignty of man over god is central to democracy however one defines it. Islam is on the diametrically opposite side of democracy. Islam makes the Islamic texts sovereign – the supreme reference, mankind plays no role in legislating, only implementing.

Islamic governance does not proceed upon the same route as Western legislation, where safeguarding individual freedoms is considered the basis of legislation. Islamic governance does not make freedom the subject of discussion; it does not recognise or reject freedom. Hence, Islamic governance does not look at humans from the angle of them undertaking or not undertaking actions on the basis of freedom.

Whilst Islamic governance has many details and has been written about throughout Islamic history, the following are its key aspects.

The current situation prevalent in the Muslim world, where ruling families decide the laws that society must abide by whilst they remain above the very laws they have created, is just the other side of the democratic coin.

In Islam Allah (swt) is sovereign as explained in the Qur’an:

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“The rule is for none but Allah” (Al-Anam:57)

This means that all laws need to be derived from the Islamic sources which are the Qur’an, Sunnah, Ijma Sahabah and Qiyas. Whilst all laws, maxims and principles are contained within these texts their application is where mankind must use its own capacities to ensure the right rule is applied for the reality it came for.

To ensure this happens Islam has recommended a constitution for the Islamic lands, where the role of the ruler and positions of power are clearly defined and mandated a constitution where the relationship between the ruled and ruler are clearly delineated. All this ensures that society is aware of the laws it will be judged by, which cannot be changed at whim, this will ensure a multiple tier society does not develop, where different laws apply to different segments of society. It also ensures the elites cannot influence the laws.

Islam has enshrined both institutional and decisional independence for the judiciary which far exceeds what is seen in Western democracies. Islam institutionalised an independent high court called the Court of Unjust Acts (Mahkamat Mazalim). It is presided over by the most eminent and qualified judges (Qadi Muzalim) and granted extensive powers by the Shari’ah. It has the power to remove any official of state regardless of their role or rank, including, most importantly, the Khaleefah if he persists in pursuing a path that lies outside of the terms of his Bay’ah (contract of ruling).

Ordinary citizens who have a complaint against the state can register it with the Court. What is unique about the Court of Unjust Acts, compared to other judicial courts, is that the Government Investigations Judge (Qadi Muzalim) has investigatory powers and does not require a plaintiff to register a complaint before launching an investigation. This court will therefore constantly monitor the actions of all officials of the state and the legislation adopted to ensure it conforms to the Shari’ah and no oppression (mazlama) is committed against the people. The executive counterbalance to the power of this Court is by the Khaleefah in principle having the power to appoint and remove the Chief Justice and any judges below him.

The laws and Islamic independent judiciary work to enforce are derived from the Islamic sources, this restricts what can be enforced as law. As Islam’s fundamental source – the Qur’an is revelatory, what is right and wrong is defined and thus the ruler nor the judiciary can deviate from this. With the introduction of a constitution, which allows more detailed rules from the Islamic sources, society will clearly know where it stands with regards to those acts which entail punishments and fines if violated.

The US constitution is considered a model template, which empowers the President with many powers but then restricts them through various mechanisms as power corrupts. Accountability in Islam is guaranteed through the institutions of government, in the obligation to establish political parties and through an individual obligation on all the citizens to enjoin the good and forbid the evil. There are also a host of various mechanisms rooted in Islam which act as checks and balances and restrict and regulate the ruler.

The Khaleefah is given wide mandatory powers in Islam, this is different to what is the norm in democracies where power is shared with a cabinet or parliament. Whilst the West institutionalised this in an attempt to curtail the possibilities of a dictatorship in reality it has given rise to mob rule where the collective act in concert like any individual dictator.

Islam has mandated that authority belongs to the Ummah. The Khaleefah is not a king or dictator who imposes his authority on the people through coercion or force. The Khaleefah’s authority to rule must be given willingly by the Muslims through the Islamic ruling contract known as Bay’ah. Without this Bay’ah the Khaleefah cannot rule. After this his authority is restricted to the hukm shari i.e. he cannot change what the Islamic texts have defined as right and wrong.
Islam has institutionalised the Bay’ah contract as the method to appoint a ruler.

This was outlined in many ahadith, amongst them: Muslim narrated on the authority of Abu Hazim who said: “I accompanied Abu Hurayra five years and I heard him talk about the Prophet (saw) saying: ‘Bani Israel used to be governed by Prophets, every time a Prophet died, another came after him, and there is no Prophet after me. There will be Khulafa’a and they will number many.’ They said: ‘What would you order us to do?’ He (saw) said: ‘Fulfil the Bay’ah to them one after the other, and give them their due right, surely Allah will account them for that which He entrusted them with.” (Sahih Muslim). The Bay’ah is between two parties – the Khaleefah and the Muslims. It is the people who elect the ruler, through popular will.

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The Bay’ah is a contract and as such it is allowed to add extra conditions to this contract that the Khaleefah must abide by, as long as these extra conditions do not violate the fundamentals of the contract. It would be allowed to restrict the Khaleefah to certain constitutional processes such as the empowerment of the Majlis al-Ummah (People’s Council) and the judiciary as counterbalances to the executive power of the Khaleefah.

Without the restriction on the term of office, the Khaleefah can focus on long term strategic planning for the state instead of short-term planning from one election to the next as we find in democratic systems. It also prevents corporate interests from hijacking the government agenda through campaign contributions that any Presidential candidate or party in the West must secure to achieve power.

The ruler possesses many executive powers such as appointing governors and mayors, developing the state’s foreign policy and accepting foreign ambassadors. He is however restricted to these and cannot go beyond this remit. The ruler’s role is restricted to the public sphere and so Islam would forbid him from interfering in the private lives of his citizens. So whilst the Khaleefah holds all executive powers within the Khilafah his powers are restricted by the Shari’ah.

The powers of the Khaleefah are further restricted in Islam by the establishment of the Majlis al-Ummah. This is an elected council whose members can be Muslim, non-Muslim, men or women. These members represent the interests of their constituencies within the state. The Majlis has no powers of legislation like in a democratic system but it does have many powers that act as a counterbalance to the executive powers of the Khaleefah. These include expressing dissatisfaction with the assistants, governors, and mayors and in this matter the view of the Majlis is binding and the Khaleefah must discharge them at once. It also includes selecting the list of candidates standing for the position of the Khaleefah, no candidate excluded from this list may stand and the decision of the Majlis is binding. The Majlis also decides how much the ruler is paid and the allowances he may get.

In modern times the most appropriate style of conducting the Bay’ah is through a general election, where all mature Muslims, male and female have a right to vote for the Khaleefah of their choice. The Muslim representatives of the Majlis al-Ummah will shortlist the candidates for the Khaleefah and the people then vote for one of the candidates of their choice.

Islam has ordered the establishment of political parties. Political parties in the Khilafah are established primarily to account the Khaleefah and his government. Their task is to safeguard the thoughts of Islam in society and to ensure the government does not deviate from the implementation and propagation of Islam. The right of the Khilafah’s citizens to establish political parties is established from the Holy Qur’an. No permission is required from the government to establish political parties. Although members of the government will in many cases be members of political parties. The Khilafah does not have a party system of ruling as found in Western democracies.

In addition to the institutionalised mechanisms of accountability discussed so far, accounting the Khilafah is a right of all citizens of the state whether Muslim or non-Muslim. Although their representatives in the Majlis al-Ummah will undertake this task on their behalf they still have a right to perform this task themselves. Political apathy is a growing problem in the West. General elections are seeing fewer people voting especially amongst the young. Growing individualism among society is leading people to ignore the problems facing their communities and wider society and be concerned only with themselves. Islam not only obliged political parties with the task of enjoining ma’aruf and forbidding munkar but also individuals.

A central argument of liberals is that after restricting religion to the private lives of individuals, the West has seen unparalleled progress. Secularism has been central to the period of enlightenment and the postmodern world we currently live in. However there is a consistent pattern across all democracies of corruption. The US may be the preeminent democracy in the world but it is also one of the most corrupt.

US politics is riddled with special interests, a revolving door between politics and big business, political favours and backhanders. Though on the surface elections occur every two years, the reality is that incumbents rarely lose. In 2008, 94% of incumbents won in the House of Representatives and 83% in the Senate. This isn’t by accident, due to the significant money advantage enjoyed by incumbents and the continued redistricting.

Democracies should have secularised money and politics and not religion and politics. In Islam the ruler is not an employee who gets paid a wage, since he is not hired by the Ummah. The Khaleefah is given a pledge of allegiance (Bay’ah) by the Ummah to implement the Shari’ah and convey the Islamic Da’wah to the world. Although the Khaleefah is not paid a wage an allowance is assigned to him from the Bait al-Mal to meet his needs.

This allowance is a compensation for him since he is kept busy with the obligation of the Khilafah and cannot work and pursue his own business interests. This allowance is determined by the Majlis al-Ummah who will decide through shura (consultation) how much the allowance should be. They are the elected representatives of the Ummah and giving them the ultimate decision prevents any abuse of the public funds by the Khaleefah.

The ruler, governors, delegated assistants and judges – all the positions of ruling – are not paid a wage but an allowance as compensation as they are unable to take on employment. In this way Islam ensures money is kept far away from ruling.

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Individuals have the right to account any organ or employee of the state, regardless of rank or seniority, this includes the head of state. Complaints can be submitted to the Madhalim Office who will initiate a process of validating and following due process in establishing facts. This office has the subsequent power to stipulate punishments. Individuals, Muslims and non Muslims, are allowed the right to peaceful congregation and protest. They are also allowed to seek out support to make representations to the state on their behalf.

The idea of a Caliphate is constantly mocked by the West and their secular Muslim agents that rule over the Muslim World. The people who call for it’s implementation are labelled extreme and radical in the Western World and are imprisoned, tortured and even killed in the Muslim World. This is besides the fact that an Islamic Caliphate was implemented for over a 1000 years and is a part of history that cannot be ignored. In this article, we take a look at some of the contributions of the Caliphate to the World.

The first Islamic State was established by the Prophet Muhammed ? himself, in Madina Munawara in the 7th century. Based on monotheism it united people of different colours and creeds and eradicated status inequality. It eventually came to be embraced by many nations and peoples. At its height it stretched from Morocco and Spain in the west, to the Philippines in the east, from the Steppes of Khurasan to the north and to the jungles of modern day Congo to the south. The Muslim world leapt from a period of ignorance and division to a time of unparalleled unity and strength. All of this can be seen from many periods of Islamic history.

During the Abbasid rule of the Khilafah, they began a project of creating a capital city that would be revered around the world. The Abbasid Caliph, Al-Mansur assembled engineers, surveyors and art constructionists from around the world to come together and draw up plans for the city. Over 100,000 construction workers came to survey the plans and were distributed salaries to start the building of the grand city.

Baghdad was the first circular city in the world. Within fifty years the population outgrew the city walls as people thronged to the capital. Baghdad became a vast emporium of trade linking Asia and the Mediterranean. By the reign of Mansur’s grandson, Harun Ar-Rashid (786-806 CE), Baghdad was second in size only to Constantinople. European towns, cities and settlements built walls to prevent raids from outlaws and armies but were typically vulnerable at four points; the corners. If enough pressure was applied at any of these points the wall would collapse and troops could flood through the breach. The Muslims solved this problem by building circular cities.

After the defences of the city were complete, attention turned to how the Abbasids would feed the rest of the Ummah. The development of agriculture under the Abbasids was a phenomenon; the scarcity of water had converted the barren Arab lands into a vast desert, which had never yielded any substantial agricultural produce. The scattered population always imported supply of food grains to supplement the dates and the little corn grown in their own lands. Agriculture in Arabia had been very primitive and was confined to those tracts where water was available in the form of springs. Madina, with its springs and wells was the only green spot in the vast desert. The Abbasids dealt with this by first controlling the flows of the Tigris and the Euphrates rivers. The irrigation system in the land was greatly improved by digging a number of new canals, the largest flowed between the Tigris and Euphrates. This canal was called Nahr Isa (Isa canal) and was open to ships for transportation between Syria and Iraq. This led to navigation routes opening to India and the Persian Gulf. The Abbasids reconstructed the existing canals, lakes, and reservoirs, which were first built under Hajjaj Bin Yusuf in 702 CE. After this the swamps around Baghdad were drained, freeing the city of malaria.

The Abbasids in the 8th century initiated probably the greatest translation project translating the work of the Ancient Greeks into Arabic to preserve them from being lost forever. The careful and painstaking archival work took time, effort and coordination. An institute named Bayt Al-Hikmah was set up and run by the Abbasid Khilafah in Baghdad for this purpose.

At the behest of the caliph an observatory was built and numerous educational institutes which made literacy widespread were created. Other rulers such as Al-Mansur ordered plentiful resources to achieve the task. Translation became a state industry and the Muslim scholars succeeded in what is still regarded today as a truly incredible feat.

Observatories were set up in Baghdad and became an unrivalled centre for the study of humanities and for sciences, including mathematics, astronomy, medicine, chemistry, zoology and geography. The scholars, scientists and specialists drew upon the translated works of previous civilisations such as the Persian and Greek works that included those of Pythagoras, Plato, Aristotle and Socrates. Such works were accumulated and Baghdad became home to a great collection of world knowledge.

Europe had been embroiled in almost constant wars of horrific brutality. Invading hordes and fleeing refugees swamped the continent. In contrast large sections of the Muslim world especially those parts not on the frontiers were serene and tranquil for hundreds of years. In this atmosphere various cities flourished and the story was the same throughout the rest of the Muslim world.

When the Muslims entered Spain in the early 8th century they found people who lived in stone hovels, dirty places with a central hole in the primitive roof to let out the smoke from the small fire they lived around. The inhabitants of these pits would be consumed by soot, tears streaming down their faces. Eye and respiratory diseases were common.

The Spanish would refuse to wash, believing in a form of spirituality that meant they had to avoid an earthly or materialistic life. The animal furs they wore were handed down from generation to generation. The stench was often overpowering particularly as they lived close together in their airless cells. The Muslims, were used to courtyards, canals and gardens. The great city of Damascus in Syria had over a hundred thousand gardens alone. Guided by Islam and a vision of the betterment of humanity the Muslims sought to change this. By the 10th century the Spanish city of Cordoba had two hundred thousand homes, over half a million places of worship, nine hundred public baths and libraries containing hundreds of thousands of volumes. Moreover the streets were paved with stone, cleaned, policed and lit at night. Conduits brought water to the people’s homes and to the city’s many squares and gardens. Students from all over Europe descended upon the city to learn from the acknowledged master scholars of the age.

Throughout almost all of Islamic history the Khilafah and the Muslims were a minority ruling over majority non-Muslims. The Qur’an and the examples of the Prophet highlighted how non-Muslims should be treated. The Treaty of Umar ibn Al-Khattab, in which he guaranteed the Christians of Jerusalem their right to practice their faith in total religious safety became the standard model in Islamic history.

The Ottoman conquest of Constantinople in 1453 CE is considered a seminal event in history, but it was also the first time the Ottomans came to rule over a large number of non-Muslims. Constantinople had historically been the centre of the Orthodox Christian world, and had a large Christian population. As the Ottoman Khilafah expanded into Europe, more and more non-Muslims came under Ottoman authority. In the 1530s, over 80% of the population in Ottoman Europe was not Muslim. In order to deal with these new Ottoman subjects, Ottoman Sultan Mehmed instituted the Islamic rules of ruling over a diverse population, later institutionalised into the Millet System.

Under this system, each religious group was organised into a millet. Millet comes from the Arabic word for “nation”, indicating that the Ottomans considered themselves the protectors of multiple nations. Each religious group was considered its own millet, with multiple millets existing in the Ottoman Khilafah. For example, all Orthodox Christians in the Ottoman Khilafah were considered as constituting a millet, while all Jews constituted another millet.

Each millet was allowed to elect its own religious figure to lead them. In the case of the Orthodox Church (the biggest Church in the Ottoman Khilafah), the Orthodox Patriarch (the Archbishop of Constantinople) was the elected leader of the millet. The leaders of the millets were allowed to enforce their religious practices related to worship.

In addition to worship, millets were given the right to use their own language, develop their own institutions (churches, schools, etc), and in some cases collect taxes. The Ottoman Sultan generally exercised control over the millets through their leaders. The millet leaders ultimately reported to the Sultan, and if there was a problem with a millet, the Sultan would consult that millet leader.

The Ottoman Khilafah reigned from 1300 to 1924 CE. Throughout most of its history, the Millet System provided a system of religious harmony and belonging throughout the Khilafah. As the Khilafah expanded, more millets were organised. Separate millets existed for Armenian, Catholic, and Orthodox Christians, with each sect being divided further into more specific regional churches.

These decrees by the Ottoman sultans Mehmed II and Bayezid II granted the Greek community ownership of the church. The decrees and church remain in Istanbul today.

As the Khilafah weakened European intervention took place and they began to use each millet against each other – something that did not happen for hundreds of years. When the liberal Tanzimat were passed in the 1800s, the millet system was abolished, in favour of a European-style secularist government. The Ottomans were forced to guarantee vague “rights” to religious minorities, which limited their freedoms. Instead of being allowed to rule themselves according to their own rules, all religious groups were forced to follow the same set of secular laws. This actually ended up causing more religious tension in the Khilafah and was one of the causes of the genocide of the Armenians during World War One in the Ottoman Khilafah’s dying days.

The Millet System was a unique and creative solution to running a multi-ethnic and multi-religious, transnational state. The rights and freedoms it gave to religious minorities were far ahead of their time. While Europe struggled with religious persecution into the 1900s, the Ottomans created a harmonious and stable religious pluralistic system that guaranteed religious freedom for hundreds of years.

Whilst no doubt, the Khilafah also had many problems as any human state will have, it’s contribution to the World was unparalleled. The history of the Khilafah demonstrates that there isn’t a contradiction between Islam and Science. In fact, it was under the Caliphate through which scientists such as Ibn-Haitham were to revolutionise the approach to build conclusions upon the observable universe through testing and observation. The motivation for Muslims to excel in science and technology was underpinned by the Qur’an which encourages mankind to exploit the earth’s bounties for the benefit of all peoples.

“He put at your disposal that which is in the heavens and that which is in the earth, all from Him.”[Al-Jathiyah:13]

It also dispels the myth that the Caliphate has a barbaric view towards Non-Muslims. Whilst there maybe incidents in history of Non-Muslims not being treated fairly, this doesn’t change the fact that Islam inherently mandates Non-Muslim citizens to be treated fairly.

“He who hurts a dhimmi hurts me, and he who hurts me annoys Allah.” -Tabarani

These are but only some of the contributions of the Caliphate to the World. It’s clear that the backwardness and camel age attributed to the Khilafah is part of an ideological propaganda campaign to smear the concept of an Islamic polity. Today, Muslims all over the World have the desire to live under Shari’ah law despite the propaganda against the Khilafah. The only obstacle to this, are the imperial powers and their agents that govern the Muslim World by Secular rule. However, the arrival of a Khilafah based upon the method of the Prophet PBUH is inevitable as it has been promised by Allah SWT. The acceleration of the aggression against Islam and those who call for it’s implementation via a Caliphate by the World superpowers is only but a testimony to it’s nearness. Once the Khilafah arrives it will once again lead the World in science and technology without compromising on addressing and solving the problems of mankind.

There will be Prophethood for as long as Allah wills it to be, then He will remove it when He wills, then there will be Khilafah on the Prophetic method and it will be for as long as Allah wills, then He will remove it when He wills, then there will be biting Kingship for as long as Allah Wills, then He will remove it when He wills, then there will be oppressive kingship for as long as Allah wills, then he will remove it when He wills, and then there will be Khilafah upon the Prophetic method” and then he remained silent. (Ahmed)