What is the meaning of the concept of Islamic caliphate ?- Khaled Hassan Yousef

?What is the meaning of the concept of Islamic caliphate
Khaled Hassan Yousef
We have to liberate the concept, what is the caliphate? Does this mean that Muslims should meet under the umbrella of a unified political system
If the succession is intended, then this is not practical even if it is achieved
Muslims, and many of them, have many life differences. If, in the past, some form of the Islamic empire took place, the circumstances of that time, along with their imposition by force and control (the Umayyads, the Abbasids, the Ottomans) were exemplified
The concept of political succession is not one of the explicit teachings of Islam or its purposes, although some have tried to interpret the verses of the Qur'an and the Sunna to serve it. Islam has offered the Muslims the formula of cooperation and unity among them, and has not defined them. They have left them for their own interests and interests
In comparison with Muslims and Europeans, we learn that the Europeans tried the style of the empires, which competed with each other and occupied each other and occupied the world. Eventually, they found that the real models of empire did not exist. They established their unity through economic and political cooperation and the balance of power among them. Is capable of sustaining the fact that each country sees itself in the context of the democratic unitary structure as partners, not as centers of power or marginalized under an empretorian reality
The success of the European model is that it absorbs the other, for example, socially and intellectually. The model of succession was authoritarian and did not take into consideration the differences in social relations. Islam and Muslims became leaders and represented the Arabs. And the Arab elite are harvested! At a later stage, the role of the Turkic race became the alternative to the Arab.
For me it is necessary to think about the unity of the Muslims through logical and practical means and serve everyone, and the caliphate referred to does not bless God nor return it.
The succession of the Sahaabah was a valid experiment in their time and environment and is no longer suitable today, because of their different subjective and objective circumstances than those who followed them as Muslims. Their experience was also characterized by the religious and individualistic nature of public affairs, which can not be rectified in the contemporary world and the human future. Institutional rather than individual vision that can not be adopted in a world that is dedicated to devoting the values ​​of citizenship, accountability and speed of rhythm. This contrasts with the experience of the Sahaabah, in which the Muslim was dominated by the citizens and the power of centralization as a political system
The absence of institutions represented by the entire Islamic community was the main cause of the bloody conflicts that took place among Muslims during the era of the great Sahaabah. For example, the revolution of the people of Egypt under the reign of the great Sahaabi Othman Ibn Affan was a clear indication of the lack of institutionalism, Some Muslims are not represented in the existing Caliphate system, regardless of whether Osman is credible as governor
While the institutional state does not stop at the person of the ruler as much as it focuses on legal legitimacy and the rotation of power and separation between the authorities. For the ruler to abide by the general legal approach recognized by the community, which in turn grants legitimacy to non-Muslim rule of the Muslim community based on the collective citizenship contract , Which is equal to citizens regardless of the differences of their races and religions, which is not achieved by any Islamic caliphate with the imposition of verification in the future
In the reality of Muslims for centuries, divided into sects and many teams and thus the legacy of a multi-visionary vision of the cause of the Islamic Caliphate among them, for example the Shiite front of the Twentieth maximize the role of the caliphate and ruler through the theory of the guardian jurist and dedicated by Imam "Khomeini," before his departure
In turn, the Sunni Muslim sects in their narrations raise the role of the ruler, meaning the caliph or the prince, and the reference in their literature to the necessity of establishing the Islamic caliphate.
The sectarian differences between the Sunnis, the Shiites, the Ibadis, the Druze, are both doctrinal and doctrinal, without unification under the caliphate, especially since these Muslim sects see each of them as having a contractual position that transforms Not to mention that some Muslims view Muslim sects such as Ismailis, Alawites, and Druze as not Muslims, rather than mutual atonement between Sunni, Shiite (Imami) and Ibadi
The social heritage factor plays a role in the non-achievement of the succession, where there is a national rivalry between the Arabs, Turks, Persians and Amazigh, in addition to the Assembly's view by these, for example, the black Muslim skin, and look at the perspective of slavery and inferiority, which represents a social reality pension , Where there are Pakistani Muslims, Iraqis, Yemenis, Gulf Arabs, Egyptian nubians and citizens in North Africa, where they live the reality of marginalization by the total nationalities and political underdevelopment under which they live.
In turn, the economic factor has created in contemporary life the economic differences between the class and the Muslims. The reality has led to examples such as the progress of the Muslims of the Gulf States and some countries of Southeast Asia economically compared to the majority of Muslims. While the Muslims of the Gulf achieved this through the oil boom and its result, the second Asian model achieved this struggle and human creativity and benefit from the geographical location data.
The two models mentioned in the reality of the pension is not in the possibility of giving up the superiority they reached by taking advantage of their economic resources to the rest of the Muslims, because of the achievement of the Islamic Caliphate, which will be in the case of dedicated support
Socially and distribute charitable aid to the rest of the economically weaker Muslims. Yes, Islamic unity is a necessity that is required and dictated by the legitimate needs of the Islamic Ummah at all levels. It requires gradualization in order to work with it. The Organization of the Islamic Conference represents an initial model of Islamic cooperation and then develops it to an advanced level in the same stages as the European Union, Based on the specialities of the Muslim peoples. This means the intersection of Islam and secularism, especially since there are many peoples whose religion share Muslims in the homeland and the common decision.
Khaled Hassan Yousef
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