In the previous note, we introduced the Islamic state and discussed its characteristics; below, we will outline three basic characteristics of the Islamic caliphate:
2. The Nature of the Caliphate among Sunnis
In both ancient and modern thought, Sunnis have conferred upon the Islamic caliph general guardianship and extensive powers to protect and realize the interests of the people based on Sharia. These powers include implementing Sharia limits, formulating general policies for society, commanding the armed forces, protecting the borders, issuing and enforcing government sanctions to protect the oppressed and weak, overseeing Hajj affairs, imposing taxes, and collecting and distributing Sharia funds such as zakat. Thus, Sunnis do not consider the separation of religion from politics; rather, they regard it as inseparable. They argue for the necessity of an Islamic state in terms of implementing Sharia.
Ibn Taymiyyah writes: “It is necessary to know that the guardianship of the people is one of the great obligations of religion, and the stability of religion is not possible without it; because the sons of Adam need each other, their interests can only be fulfilled in a social and collective form, and the preservation of religion in society inevitably requires a leader and ruler.” Abul-Hasan Mawardi also emphasizes the important role of the Caliph in safeguarding religion, stating, “There is no religion that does not suffer from the loss and decline of its state; its rules do not change, its signs do not disappear, and it does not fall into innovation. Likewise, the foundations of any state will not remain stable without gathering hearts around religion, assuming obedience to the ruler, and recognizing his support as necessary.” Consequently, without legitimacy, a ruler might only be a tyrant or a corrupter of the world. Therefore, it is crucial for an Imam to exist at all times to lead the nation; in this way, the foundations of religion are upheld through the authority of the Sultan, the ruler, and the holder of political power, with the state established based on the rulings and traditions of religion.
Islamic political scholars, such as Mawardi and Abu Ya’li Fara, have explicitly stated that the Imamate is a sufficient obligation and is lifted from the shoulders of others when a worthy person steps forward as a candidate. If no one emerges to fulfill this role, two groups are responsible for appointing the Imam: first, the mujtahids and those able to conclude contracts, who must select and appoint the Imam; second, those meeting the conditions for the Imamate. This process of selecting the Imam will continue until someone assumes the position.
If these two groups do not take action to install the Imam, they will be considered sinful. The implication is that the effort to establish an Islamic state is a collective obligation and the responsibility of a specific group within the Islamic Ummah. However, Allama Qazi Shahid Abdul Qadir Ouda, may Allah have mercy on him, believes it is necessary for all Muslims to compel that group to fulfill their duty; if they fail to do so, they should be removed from responsibility, and another group should be appointed; otherwise, the sin falls on all Muslims.
The essence of Shahid Ouda’s view is that the appointment of an Imam is an objective obligation; if, initially, the responsibility lies with a group of Muslims, this responsibility then extends to the entire Muslim community.
Saadi Abu Habib supports this opinion in his “Study of the Political Path of Islam.” Nonetheless, the consensus among political scientists is that the obligation to appoint an Imam and establish an Islamic state rests on every Muslim who can contribute positively to its realization—whether they are among those authorized to assume the Imamate or ordinary people participating in fulfilling this duty. The forms of participation may vary according to the times and may take place through cultural, advertising, scientific, and financial initiatives, jihad, and political struggles. Abu Ya’li and Mawardi have identified two groups based on their roles and influence.
It is important to note that the obligation to strive for the installation of an Imam and the establishment of an Islamic state applies only when an Imam and an Islamic state do not already exist. Once an Imam has been appointed and an Islamic state established, this obligation ceases. Furthermore, if someone assumes power without a clear declaration of disbelief from those he conquers, it is impermissible to rise against him in order to install a religious Imam; in this case, the purpose of appointing an Imam has already been fulfilled through that ruler.
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