Misplaced Pages

Caliphate خِلافة‎
Main caliphates Rashidun Caliphate Umayyad Caliphate Abbasid Caliphate Ottoman Caliphate
Parallel caliphates Cordoba Caliphate Fatimid Caliphate Almohad Caliphate Sokoto Caliphate Sharifian Caliphate
Islam portal
v t e

Part of a series on
Islam
Beliefs Oneness of God Angels Revealed Books Prophets Day of Resurrection Predestination
Practices Profession of Faith Prayer Almsgiving Fasting Pilgrimage
Texts Foundations Quran Sunnah (Hadith, Sirah) Tafsir (exegesis) Aqidah (creed) Qisas al-Anbiya ("Stories of the Prophets") Mathnawi (Poems) Fiqh (jurisprudence) Sharia (law)
History Timeline Jahiliyyah Muhammad Ahl al-Bayt Sahabah Rashidun Caliphate Imamate Spread of Islam Succession to Muhammad
Culture and society Academics Animals Art Association football Calendar Children Circumcision Demographics Diaspora Denominations Sunni Shia Economics Education Ethics Exorcism Feminism Festivals Finance Madrasa Moral teachings Mosque Music Mysticism Philosophy Poetry Politics Proselytizing Science Sexuality LGBTQ Slavery Concubinage Social welfare Women
Related topics Apostasy Criticism Muhammad Quran Hadith Arabic language Other religions Islamism Violence terrorism war Islamophobia Jihad Jihadism Salafi jihadism Deobandi jihadism Military laws Glossary
Islam portal
v t e

Part of the Politics series
Basic forms of government
List of forms of government List of countries by system of government
Source of power Democracy (rule by many) Demarchy Direct Economic Liberal Representative Social Socialist Others Oligarchy (rule by few) Anocracy Aristocracy Gerontocracy Kleptocracy Kritarchy Meritocracy Noocracy Particracy Plutocracy Stratocracy Technocracy Theocracy Autocracy (rule by one) Despotism Dictatorship Military dictatorship Tyranny Anarchy (rule by none) Anarchism Free association Stateless
Power ideology Monarchy Republic (socio-political ideologies) Absolute Communist Constitutional Directorial Legalist Parliamentary Presidential Semi-presidential Authoritarian Libertarian (socio-economic ideologies) Anarchism Colonialism Communism Despotism Distributism Fascism Feudalism Socialism Totalitarianism Tribalism Religious Secular State religion Secular state Separation of church and state State atheism Global Local (geo-cultural ideologies) City-state Intergovernmental organisation National government World government Nationalism Internationalism Globalism
Power structure Unitarism Unitary state Empire Principality Client state Associated state Dependent territory Dominion Protectorate Puppet state Puppet monarch Satellite state Self-governing colony Tributary state Buffer state Vassal state Viceroyalty Federalism Confederation Devolution Federation Superstate Supranational union International relations Small power Regional power Middle power Great power Superpower
Related Administrative division Democracy indices Democratic transition Autocratization Democratisation Hybrid regimes
Politics portal
v t e

A caliphate (Arabic: خِلَافَةْ, romanized: khilāfah [xi'laːfah]) is an institution or public office under the leadership of an Islamic steward with the title of caliph (/ˈkælɪf, ˈkeɪ-/; خَلِيفَةْ khalīfa [xæ'liːfæh], pronunciation), a person considered a political–religious successor to the Islamic prophet Muhammad and a leader of the entire Muslim world (ummah). Historically, the caliphates were polities based on Islam which developed into multi-ethnic trans-national empires.

During the medieval period, three major caliphates succeeded each other: the Rashidun Caliphate (632–661), the Umayyad Caliphate (661–750), and the Abbasid Caliphate (750–1517). In the fourth major caliphate, the Ottoman Caliphate, the rulers of the Ottoman Empire claimed caliphal authority from 1517 until the Ottoman caliphate was formally abolished as part of the 1924 secularisation of Turkey. An attempt to preserve the title was tried, with the Sharifian Caliphate, but this caliphate fell quickly after its conquest by the Sultanate of Nejd (present-day Saudi Arabia), leaving the claim in dormancy. Throughout the history of Islam, a few other Muslim states, almost all of which were hereditary monarchies, have claimed to be caliphates.

Not all Muslim states have had caliphates. The Sunni branch of Islam stipulates that, as a head of state, a caliph should be elected by Muslims or their representatives. Shia Muslims, however, believe a caliph should be an imam chosen by God from the Ahl al-Bayt (the "Household of the Prophet"). Some caliphates in history have been led by Shia Muslims, like the Fatimid Caliphate (909–1171). From the late 20th century towards the early 21st century, in the wake of the invasion of Afghanistan by the USSR, the war on terror and the Arab Spring, various Islamist groups have claimed the caliphate, although these claims have usually been widely rejected among Muslims.

Etymology

Before the advent of Islam, Arabian monarchs traditionally used the title malik 'king', or another from the same Semitic root. The term caliph (/ˈkeɪlɪf, ˈkælɪf/) derives from the Arabic word khalīfah (خَليفة, pronunciation), meaning 'successor', 'steward', or 'deputy'—and has traditionally been considered a shortening of Khalīfah rasūl Allāh 'successor of the messenger of God'. However, studies of pre-Islamic texts suggest that the original meaning of the phrase was 'successor selected by God'.

Rashidun Caliphate (632–661)

Succession to Muhammad

In the immediate aftermath of the death of Muhammad, a gathering of the Ansar (natives of Medina) took place in the saqifa (courtyard) of the Banu Sa'ida clan. The general belief at the time was that the purpose of the meeting was for the Ansar to decide on a new leader of the Muslim community among themselves, with the intentional exclusion of the Muhajirun (migrants from Mecca), though this has later become the subject of debate.

Nevertheless, Abu Bakr and Umar, both prominent companions of Muhammad, upon learning of the meeting became concerned of a potential coup and hastened to the gathering. Upon arriving, Abu Bakr addressed the assembled men with a warning that an attempt to elect a leader outside of Muhammad's own tribe, the Quraysh, would likely result in dissension as only they can command the necessary respect among the community. He then took Umar and another companion, Abu Ubayda ibn al-Jarrah, by the hand and offered them to the Ansar as potential choices. He was countered with the suggestion that the Quraysh and the Ansar choose a leader each from among themselves, who would then rule jointly. The group grew heated upon hearing this proposal and began to argue among themselves. Umar hastily took Abu Bakr's hand and swore his own allegiance to the latter, an example followed by the gathered men.

Abu Bakr was near-universally accepted as head of the Muslim community (under the title of caliph) as a result of Saqifah, though he did face contention as a result of the rushed nature of the event. Several companions, most prominent among them being Ali ibn Abi Talib, initially refused to acknowledge his authority. Ali may have been reasonably expected to assume leadership, being both cousin and son-in-law to Muhammad. The theologian Ibrahim al-Nakha'i stated that Ali also had support among the Ansar for his succession, explained by the genealogical links he shared with them. Whether his candidacy for the succession was raised during Saqifah is unknown, though it is not unlikely. Abu Bakr later sent Umar to confront Ali to gain his allegiance, resulting in an altercation which may have involved violence. However, after six months, the group made peace with Abu Bakr and Ali offered him his fealty.

Rashidun caliphs

Abu Bakr nominated Umar as his successor on his deathbed. Umar, the second caliph, was killed by a Persian slave called Abu Lu'lu'a Firuz. His successor, Uthman, was elected by a council of electors (majlis). Uthman was killed by members of a disaffected group. Ali then took control but was not universally accepted as caliph by the governors of Egypt and later by some of his own guard. He faced two major rebellions and was assassinated by Abd-al-Rahman ibn Muljam, a Khawarij. Ali's tumultuous rule lasted only five years. This period is known as the Fitna, or the first Islamic civil war. The followers of Ali later became the Shi'a ("shiaat Ali", partisans of Ali.) minority sect of Islam and reject the legitimacy of the first three caliphs. The followers of all four Rāshidun Caliphs (Abu Bakr, Umar, Uthman and Ali) became the majority Sunni sect.

Under the Rāshidun, each region (Sultanate, Wilayah, or Emirate) of the caliphate had its own governor (Sultan, Wāli or Emir). Muāwiyah, a relative of Uthman and governor (wali) of Syria, succeeded Ali as caliph. Muāwiyah transformed the caliphate into a hereditary office, thus founding the Umayyad dynasty.

In areas which were previously under Sasanian Empire or Byzantine rule, the caliphs lowered taxes, provided greater local autonomy (to their delegated governors), greater religious freedom for Jews and some indigenous Christians, and brought peace to peoples demoralised and disaffected by the casualties and heavy taxation that resulted from the decades of Byzantine–Persian warfare.

Ali's caliphate, Hasan and the rise of the Umayyads

Ali's reign was plagued by turmoil and internal strife. The Persians, taking advantage of this, infiltrated the two armies and attacked the other army causing chaos and internal hatred between the companions at the Battle of Siffin. The battle lasted several months, resulting in a stalemate. To avoid further bloodshed, Ali agreed to negotiate with Mu'awiyah. This caused a faction of approximately 4,000 people, who would come to be known as the Kharijites, to abandon the fight. After defeating the Kharijites at the Battle of Nahrawan, Ali was later assassinated by the Kharijite Ibn Muljam. Ali's son Hasan was elected as the next caliph, but abdicated in favour of Mu'awiyah a few months later to avoid any conflict within the Muslims. Mu'awiyah became the sixth caliph, establishing the Umayyad dynasty, named after the great-grandfather of Uthman and Mu'awiyah, Umayya ibn Abd Shams.

Umayyad Caliphate (661–750)

Beginning with the Umayyads, the title of the caliph became hereditary. Under the Umayyads, the caliphate grew rapidly in territory, incorporating the Caucasus, Transoxiana, Sindh, the Maghreb and most of the Iberian Peninsula (Al-Andalus) into the Muslim world. At its greatest extent, the Umayyad Caliphate covered 5.17 million square miles (13,400,000 km), making it the largest empire the world had yet seen and the seventh largest ever to exist in history.

Geographically, the empire was divided into several provinces, the borders of which changed numerous times during the Umayyad reign. Each province had a governor appointed by the caliph. However, for a variety of reasons, including that they were not elected by Shura and suggestions of impious behaviour, the Umayyad dynasty was not universally supported within the Muslim community. Some supported prominent early Muslims like Zubayr ibn al-Awwam; others felt that only members of Muhammad's clan, the Banu Hashim, or his own lineage, the descendants of Ali, should rule.

There were numerous rebellions against the Umayyads, as well as splits within the Umayyad ranks (notably, the rivalry between Yaman and Qays). At the command of Yazid son of Muawiya, an army led by Umar ibn Saad, a commander by the name of Shimr Ibn Thil-Jawshan killed Ali's son Hussein and his family at the Battle of Karbala in 680, solidifying the Shia-Sunni split. Eventually, supporters of the Banu Hashim and the supporters of the lineage of Ali united to bring down the Umayyads in 750. However, the Shi‘at ‘Alī, "the Party of Ali", were again disappointed when the Abbasid dynasty took power, as the Abbasids were descended from Muhammad's uncle, ‘Abbas ibn ‘Abd al-Muttalib and not from Ali.

Abbasid Caliphate (750–1517)

Abbasid caliphs at Baghdad

In 750, the Umayyad dynasty was overthrown by another family of Meccan origin, the Abbasids. Their time represented a scientific, cultural and religious flowering. Islamic art and music also flourished significantly during their reign. Their major city and capital Baghdad began to flourish as a center of knowledge, culture and trade. This period of cultural fruition ended in 1258 with the sack of Baghdad by the Mongols under Hulagu Khan. The Abbasid Caliphate had, however, lost its effective power outside Iraq already by c. 920. By 945, the loss of power became official when the Buyids conquered Baghdad and all of Iraq. The empire fell apart and its parts were ruled for the next century by local dynasties.

In the ninth century, the Abbasids created an army loyal only to their caliphate, composed predominantly of Turkic Cuman, Circassian and Georgian slave origin known as Mamluks. By 1250 the Mamluks came to power in Egypt. The Mamluk army, though often viewed negatively, both helped and hurt the caliphate. Early on, it provided the government with a stable force to address domestic and foreign problems. However, creation of this foreign army and al-Mu'tasim's transfer of the capital from Baghdad to Samarra created a division between the caliphate and the peoples they claimed to rule. In addition, the power of the Mamluks steadily grew until Ar-Radi (934–941) was constrained to hand over most of the royal functions to Muhammad ibn Ra'iq.

Under the Mamluk Sultanate of Cairo (1261–1517)

In 1261, following the Mongol conquest of Baghdad, the Mamluk rulers of Egypt tried to gain legitimacy for their rule by declaring the re-establishment of the Abbasid caliphate in Cairo. The Abbasid caliphs in Egypt had no political power; they continued to maintain the symbols of authority, but their sway was confined to religious matters. The first Abbasid caliph of Cairo was Al-Mustansir (r. June–November 1261). The Abbasid caliphate of Cairo lasted until the time of Al-Mutawakkil III, who ruled as caliph from 1508 to 1516, then he was deposed briefly in 1516 by his predecessor Al-Mustamsik, but was restored again to the caliphate in 1517.

The Ottoman sultan Selim I defeated the Mamluk Sultanate and made Egypt part of the Ottoman Empire in 1517. Al-Mutawakkil III was captured together with his family and transported to Constantinople as a prisoner where he had a ceremonial role. He died in 1543, following his return to Cairo.

Parallel regional caliphates in the later Abbasid era

The Abbasid dynasty lost effective power over much of the Muslim realm by the first half of the tenth century.

The Umayyad dynasty, which had survived and come to rule over Al-Andalus, reclaimed the title of caliph in 929, lasting until it was overthrown in 1031.

Umayyad Caliphate of Córdoba (929–1031)

During the Umayyad dynasty, the Iberian Peninsula was an integral province of the Umayyad Caliphate ruling from Damascus. The Umayyads lost the position of caliph in Damascus in 750, and Abd al-Rahman I became Emir of Córdoba in 756 after six years in exile. Intent on regaining power, he defeated the existing Islamic rulers of the area who defied Umayyad rule and united various local fiefdoms into an emirate.

Rulers of the emirate used the title "emir" or "sultan" until the tenth century, when Abd al-Rahman III was faced with the threat of invasion by the Fatimid Caliphate. To aid his fight against the invading Fatimids, who claimed the caliphate in opposition to the generally recognised Abbasid caliph of Baghdad, Al-Mu'tadid, Abd al-Rahman III claimed the title of caliph himself. This helped Abd al-Rahman III gain prestige with his subjects, and the title was retained after the Fatimids were repulsed. The rule of the caliphate is considered as the heyday of Muslim presence in the Iberian Peninsula, before it fragmented into various taifas in the eleventh century. This period was characterised by a flourishing in technology, trade and culture; many of the buildings of al-Andalus were constructed in this period.

Almohad Caliphate (1147–1269)

The Almohad Caliphate (Berber languages: Imweḥḥden, from الموحدون al-Muwaḥḥidun, "the Monotheists" or "the Unifiers") was a Moroccan Berber Muslim movement founded in the 12th century.

The Almohad movement was started by Ibn Tumart among the Masmuda tribes of southern Morocco. The Almohads first established a Berber state in Tinmel in the Atlas Mountains in roughly 1120. The Almohads succeeded in overthrowing the Almoravid dynasty in governing Morocco by 1147, when Abd al-Mu'min (r. 1130–1163) conquered Marrakech and declared himself caliph. They then extended their power over all of the Maghreb by 1159. Al-Andalus followed the fate of Africa, and all Islamic Iberia was under Almohad rule by 1172.

The Almohad dominance of Iberia continued until 1212, when Muhammad al-Nasir (1199–1214) was defeated at the Battle of Las Navas de Tolosa in the Sierra Morena by an alliance of the Christian princes of Castile, Aragon, Navarre and Portugal. Nearly all of the Moorish dominions in Iberia were lost soon after, with the great Moorish cities of Córdoba and Seville falling to the Christians in 1236 and 1248, respectively.

The Almohads continued to rule in northern Africa until the piecemeal loss of territory through the revolt of tribes and districts enabled the rise of their most effective enemies, the Marinid dynasty, in 1215. The last representative of the line, Idris al-Wathiq, was reduced to the possession of Marrakesh, where he was murdered by a slave in 1269; the Marinids seized Marrakesh, ending the Almohad domination of the Western Maghreb.

Fatimid Caliphate (909–1171)

The Fatimid Caliphate was an Isma'ili Shi'i caliphate, originally based in Tunisia, that extended its rule across the Mediterranean coast of Africa and ultimately made Egypt the centre of its caliphate. At its height, in addition to Egypt, the caliphate included varying areas of the Maghreb, Sicily, the Levant and the Hejaz.

The Fatimids established the Tunisian city of Mahdia and made it their capital city, before conquering Egypt and building the city of Cairo there in 969. Thereafter, Cairo became the capital of the caliphate, with Egypt becoming the political, cultural and religious centre of the state. Islam scholar Louis Massignon dubbed the fourth century AH /tenth century CE as the "Ismaili century in the history of Islam".

The term Fatimite is sometimes used to refer to the citizens of this caliphate. The ruling elite of the state belonged to the Ismaili branch of Shi'ism. The leaders of the dynasty were Ismaili imams and had a religious significance to Ismaili Muslims. They are also part of the chain of holders of the office of the caliphate, as recognised by some Muslims. Therefore, this constitutes a rare period in history in which the descendants of Ali (hence the name Fatimid, referring to Ali's wife Fatima) and the caliphate were united to any degree, excepting the final period of the Rashidun Caliphate under Ali himself.

The caliphate was reputed to exercise a degree of religious tolerance towards non-Ismaili sects of Islam as well as towards Jews, Maltese Christians and Copts.

The Shiʻa Ubayd Allah al-Mahdi Billah of the Fatimid dynasty, who claimed descent from Muhammad through his daughter, claimed the title of caliph in 909, creating a separate line of caliphs in North Africa. Initially controlling Algeria, Tunisia and Libya, the Fatimid caliphs extended their rule for the next 150 years, taking Egypt and Palestine, before the Abbasid dynasty was able to turn the tide, limiting Fatimid rule to Egypt. The Fatimid dynasty finally ended in 1171 and was overtaken by Saladin of the Ayyubid dynasty.

Ottoman Caliphate (1517–1924)

The caliphate was claimed by the sultans of the Ottoman Empire beginning with Murad I (reigned 1362 to 1389), while recognising no authority on the part of the Abbasid caliphs of the Mamluk-ruled Cairo. Hence the seat of the caliphate moved to the Ottoman capital of Edirne. In 1453, after Mehmed the Conqueror's conquest of Constantinople, the seat of the Ottomans moved to Constantinople, present-day Istanbul. In 1517, the Ottoman sultan Selim I defeated and annexed the Mamluk Sultanate of Cairo into his empire. Through conquering and unifying Muslim lands, Selim I became the defender of the holy cities of Mecca and Medina, which further strengthened the Ottoman claim to the caliphate in the Muslim world. Ottomans gradually came to be viewed as the de facto leaders and representatives of the Islamic world. However, the earlier Ottoman caliphs did not officially bear the title of caliph in their documents of state, inscriptions, or coinage. It was only in the late eighteenth century that the claim to the caliphate was discovered by the sultans to have a practical use, since it allowed them to counter Russian claims to protect Ottoman Christians with their own claim to protect Muslims under Russian rule.

The outcome of the Russo-Turkish War of 1768–1774 was disastrous for the Ottomans. Large territories, including those with large Muslim populations, such as Crimea, were lost to the Russian Empire. However, the Ottomans under Abdul Hamid I claimed a diplomatic victory by being allowed to remain the religious leaders of Muslims in the now-independent Crimea as part of the peace treaty; in return Russia became the official protector of Christians in Ottoman territory. According to Barthold, the first time the title of "caliph" was used as a political instead of symbolic religious title by the Ottomans was the Treaty of Küçük Kaynarca with the Russian Empire in 1774, when the Empire retained moral authority on territory whose sovereignty was ceded to the Russian Empire. The British would tactfully affirm the Ottoman claim to the caliphate and proceed to have the Ottoman caliph issue orders to the Muslims living in British India to comply with the British government.

The British supported and propagated the view that the Ottomans were caliphs of Islam among Muslims in British India, and the Ottoman sultans helped the British by issuing pronouncements to the Muslims of India telling them to support British rule from Sultan Selim III and Sultan Abdulmejid I.

Around 1880, Sultan Abdul Hamid II reasserted the title as a way of countering Russian expansion into Muslim lands. His claim was most fervently accepted by the Sunni Muslims of British India. By the eve of World War I, the Ottoman state, despite its weakness relative to Europe, represented the largest and most powerful independent Islamic political entity. The sultan also enjoyed some authority beyond the borders of his shrinking empire as caliph of Muslims in Egypt, India and Central Asia.

In 1899, John Hay, U.S. Secretary of State, asked the American ambassador to Ottoman Turkey, Oscar Straus, to approach Sultan Abdul Hamid II to use his position as caliph to order the Tausūg people of the Sultanate of Sulu in the Philippines to submit to American suzerainty and American military rule; the Sultan obliged them and wrote the letter which was sent to Sulu via Mecca. As a result, the "Sulu Mohammedans ... refused to join the insurrectionists and had placed themselves under the control of our army, thereby recognizing American sovereignty."

Abolition of the Caliphate (1924)

This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources in this section. Unsourced material may be challenged and removed. Find sources: "Caliphate" – news · newspapers · books · scholar · JSTOR (December 2012) (Learn how and when to remove this message)

Part of a series on Islamism
Fundamentals Islam History Culture Economics Politics Secularism
Ideologies Islamism Salafi movement Salafi jihadism International propagation Salafism by country/region Deobandi movement Deobandi jihadism Qutbism Khomeinism Shia Islamism Islamic fundamentalism
Concepts Apostasy in Islam Takfir Islamic governance Caliphate Islamic democracy Islamic feminism Islamic liberalism Islamic socialism Islamic state Islamic monarchy Islamic republic Islamization (of knowledge) Jihad Islamic terrorism Jihadism Pan-Islamism Political Islam aspects Post-Islamism Sharia Shura Two-nation theory Ummah
Influences Anti-communism Anti-imperialism Anti-Zionism Islamic Golden Age Islamic revival
MovementsScholastic Barelvi Dawat-e-Islami Ahl-i Hadith Deobandi Madkhalism Nurcu Sahwa movement Wahhabism International propagation by country/region Political Hizb ut-Tahrir Iranian Revolution Jamaat-e-Islami Salafist Call Salafist Front Millî Görüş Muslim Brotherhood Tehreek-e-Labbaik Pakistan List of Islamic political parties Militant Militant Islamism based in MENA region South Asia Southeast Asia Sub-Saharan Africa
Key texts The Caliphate or the Grand Imamate (Rashīd Rīďha 1922) Reconstruction of Religious Thought in Islam (Iqbal 1930s) Principles of State and Government (Asad 1961) Ma'alim fi al-Tariq ("Milestones") (Qutb 1965) Islamic Government: Governance of the Jurist ("Velayat-e faqih") (Khomeini 1970)
Heads of state Ali Khamenei Omar al-Bashir Muammar Gaddafi Recep Tayyip Erdoğan Ruhollah Khomeini Mohamed Morsi Zia ul-Haq Mohammed Omar House of Saud House of Thani Hibatullah Akhundzada
Key ideologues Abu Hamza al-Masri Muhammad Abduh Jamāl al-Dīn al-Afghānī Qazi Hussain Ahmad Muhammad Nasiruddin al-Albani Muhammad Asad Hassan al-Banna Rached Ghannouchi Safwat Hegazi Muhammad Iqbal Ali Khamenei Ruhollah Khomeini Necip Fazıl Kısakürek Abul A'la Maududi Abul Hasan Nadwi Taqi al-Din al-Nabhani Yusuf al-Qaradawi Sayyid Qutb Tariq Ramadan Ata Abu Rashta Rashid Rida Navvab Safavi Ali Shariati Haji Shariatullah Hassan Al-Turabi Ahmed Yassin Muhammad ibn Abd al-Wahhab
Criticism of Islamism Criticism of Islamism Liberal and reform movements within Islam in Europe in North America Khaled Abu al-Fadl Farag Foda Abdelwahab Meddeb Maryam Namazie Maajid Nawaaz Sam Harris Olivier Roy Bassam Tibi Muhammad Sa'id al-Ashmawi Gilles Kepel Shiraz Maher Magnus Ranstorp
Related topics Islam and modernity Modernism Islam and other religions Islamophobia
Islam portal Politics portal
v t e

After the Armistice of Mudros of October 1918 with the military occupation of Constantinople and Treaty of Versailles (1919), the position of the Ottomans was uncertain. The movement to protect or restore the Ottomans gained force after the Treaty of Sèvres (August 1920) which imposed the partitioning of the Ottoman Empire and gave Greece a powerful position in Anatolia, to the distress of the Turks. They called for help and the movement was the result. The movement had collapsed by late 1922.

On 3 March 1924, the first president of the Turkish Republic, Mustafa Kemal Atatürk, as part of his reforms, constitutionally abolished the institution of the caliphate. Atatürk offered the caliphate to Ahmed Sharif as-Senussi, on the condition that he reside outside Turkey; Senussi declined the offer and confirmed his support for Abdulmejid. The title was then claimed by Hussein bin Ali, Sharif of Mecca and Hejaz, leader of the Arab Revolt, but his kingdom was defeated and annexed by ibn Saud in 1925.

Egyptian scholar Ali Abdel Raziq published his 1925 book Islam and the Foundations of Governance. The argument of this book has been summarised as "Islam does not advocate a specific form of government". He focussed his criticism both at those who use religious law as contemporary political proscription and at the history of rulers claiming legitimacy by the caliphate. Raziq wrote that past rulers spread the notion of religious justification for the caliphate "so that they could use religion as a shield protecting their thrones against the attacks of rebels".

A summit was convened at Cairo in 1926 to discuss the revival of the caliphate, but most Muslim countries did not participate, and no action was taken to implement the summit's resolutions. Though the title Ameer al-Mumineen was adopted by the King of Morocco and by Mohammed Omar, former head of the Taliban of Afghanistan, neither claimed any legal standing or authority over Muslims outside the borders of their respective countries.

Since the end of the Ottoman Empire, occasional demonstrations have been held calling for the re-establishment of the caliphate. Organisations which call for the re-establishment of the caliphate include Hizb ut-Tahrir and the Muslim Brotherhood. The AKP government in Turkey, a former Muslim Brotherhood ally who has adopted Neo-Ottomanist policies throughout its rule, has been accused of intending to restore the caliphate.

Parallel regional caliphates to the Ottomans

Indian subcontinent

After the Umayyad campaigns in India and the conquest on small territories of the western part of the Indian peninsula, early Indian Muslim dynasties were founded by the Ghurid dynasty and the Ghaznavids, most notably the Delhi Sultanate. The Indian sultanates did not extensively strive for a caliphate since the Ottoman Empire was already observing the caliphate.

The emperors of the Mughal Empire, who were the only Sunni rulers whose territory and wealth could compete with that of the Ottomans, started assuming the title of caliph and calling their capital as the Dar-ul-khilafat ("abode of the caliphate") since the time of the third emperor Akbar like their Timurid ancestors. A gold coin struck under Akbar called him the "great sultan, the exalted khalifah". Although the Mughals did not acknowledge the overlordship of Ottomans, they nevertheless used the title of caliph to honour them in diplomatic exchanges. Akbar's letter to Suleiman the Magnificent addressed the latter as having attained the rank of the caliphate, while calling Akbar's empire as the "Khilafat of realms of Hind and Sind." The fifth emperor Shah Jahan also laid claim to the Caliphate. Although the Mughal Empire is not recognised as a caliphate, its sixth emperor Aurangzeb has often been regarded as one of the few Islamic caliphs to have ruled the Indian peninsula. He received support from the Ottoman sultans such as Suleiman II and Mehmed IV. As a memoriser of Quran, Aurangzeb fully established sharia in South Asia via his Fatawa 'Alamgiri. He re-introduced jizya and banned Islamically unlawful activities. However, Aurangzeb's personal expenses were covered by his own incomes, which included the sewing of caps and trade of his written copies of the Quran. Thus, he has been compared to the second caliph, Umar bin Khattab, and Kurdish conqueror Saladin. The Mughal emperors continued to be addressed as caliphs until the reign of Shah Alam II.

Other notable rulers such as Muhammad bin Bakhtiyar Khalji, Alauddin Khilji, Firuz Shah Tughlaq, Shamsuddin Ilyas Shah, Babur, Sher Shah Suri, Nasir I of Kalat, Tipu Sultan, Nawabs of Bengal, and the Khwaja Salimullah were popularly given the term khalifa.

Bornu Caliphate (1472–1893)

The Bornu Caliphate, which was headed by the Bornu emperors, began in 1472. A rump state of the larger Kanem-Bornu Empire, its rulers held the title of caliph until 1893, when it was absorbed into the British Colony of Nigeria and Northern Cameroons Protectorate. The British recognised them as the 'sultans of Bornu', one step down in Muslim royal titles. After Nigeria became independent, its rulers became the 'emirs of Bornu', another step down.

Yogyakarta Caliphate (1755–2015)

The Indonesian sultan of Yogyakarta historically used Khalifatullah (Caliph of God) as one of his many titles. In 2015 sultan Hamengkubuwono X renounced any claim to the caliphate to facilitate his daughter's inheritance of the throne, as the theological opinion of the time was that a woman may hold the secular office of sultan but not the spiritual office of caliph.

Sokoto Caliphate (1804–1903)

The Sokoto Caliphate was an Islamic state in what is now Nigeria led by Usman dan Fodio. Founded during the Fulani War in the early nineteenth century, it controlled one of the most powerful empires in sub-Saharan Africa prior to European conquest and colonisation culminating in the Adamawa Wars and the Battle of Kano. The caliphate remained extant through the colonial period and afterwards, though with reduced power. The current head of the Sokoto Caliphate is Sa'adu Abubakar.

Toucouleur Empire (1848–1893)

The Toucouleur Empire, also known as the Tukular Empire, was one of the Fulani jihad states in sub-saharan Africa. It was eventually pacified and annexed by the French Republic, being incorporated into French West Africa.

Khilafat Movement (1919–1924)

The Khilafat Movement was launched by Muslims in British India in 1920 to defend the Ottoman Caliphate at the end of the First World War and it spread throughout the British colonial territories. It was strong in British India where it formed a rallying point for some Indian Muslims as one of many anti-British Indian political movements. Its leaders included Mohammad Ali Jouhar, his brother Shawkat Ali and Maulana Abul Kalam Azad, Dr. Mukhtar Ahmed Ansari, Hakim Ajmal Khan and Barrister Muhammad Jan Abbasi. For a time it was supported by Mohandas Karamchand Gandhi, who was a member of the Central Khilafat Committee. However, the movement lost its momentum after the abolition of the caliphate in 1924. After further arrests and flight of its leaders, and a series of offshoots splintered off from the main organisation, the Movement eventually died down and disbanded.

Sharifian Caliphate (1924–1931)

The Sharifian Caliphate (Arabic: خلافة شريفية) was an Arab caliphate proclaimed by the Sharifian rulers of Hejaz in 1924 previously known as Vilayet Hejaz, declaring independence from the Ottoman Caliphate. The idea of the Sharifian Caliphate had been floating around since at least the fifteenth century. In the Arab world, it represented the culmination of a long struggle to reclaim the caliphate from Ottoman hands. The first Arab revolts challenging the validity of the Ottoman caliphate and demanding that an Arab Sayyid be chosen as caliph can be traced back to 1883 when Sheikh Hamat-al-Din seized Sanaa and called for the caliphate as a Sayyid.

However, it was not until the end of the Ottoman caliphate, abolished by the Kemalists, that Hussein bin Ali was proclaimed caliph in March 1924. His stance towards the Ottoman caliphate was ambiguous, and while he was hostile to it, he preferred to wait for its official abolition before assuming the title, so as not to break the Ummah by creating a second caliph alongside the Ottoman caliph. He also supported financially the late Ottoman dynasty in exile, to avoid them being ruined.

His caliphate was opposed by the British Empire, Zionists, and Wahhabis, but he received support from a large part of the Muslim population at the time, as well as from Mehmed VI. Although he lost the Hejaz and was exiled, then imprisoned by the British on Cyprus, Hussein continued to use the title until his death in 1931.

Non-political caliphates

Though non-political, some Sufi orders and the Ahmadiyya movement define themselves as caliphates. Their leaders are thus commonly referred to as khalifas (caliphs).

Sufi caliphates

In Sufism, tariqas (orders) are led by spiritual leaders (khilafah ruhaniyyah), the main khalifas, who nominate local khalifas to organise zaouias. Sufi caliphates are not necessarily hereditary. Khalifas are aimed to serve the silsilah in relation to spiritual responsibilities and to propagate the teachings of the tariqa.

Ahmadiyya Caliphate (1908–present)

The Ahmadiyya Muslim Community is a self-proclaimed Islamic revivalist movement founded in 1889 by Mirza Ghulam Ahmad of Qadian, India, who claimed to be the promised Messiah and Mahdi, awaited by Muslims. He also claimed to be a follower-prophet subordinate to Muhammad, the prophet of Islam. The group are traditionally shunned by the majority of Muslims.

After Ahmad's death in 1908, his first successor, Hakeem Noor-ud-Din, became the caliph of the community and assumed the title of Khalifatul Masih (Successor or Caliph of the Messiah). After Hakeem Noor-ud-Din, the first caliph, the title of the Ahmadiyya caliph continued under Mirza Mahmud Ahmad, who led the community for over 50 years. Following him were Mirza Nasir Ahmad and then Mirza Tahir Ahmad who were the third and fourth caliphs respectively. The current caliph is Mirza Masroor Ahmad, who lives in London.

Period of dormancy

Once the subject of intense conflict and rivalry among Muslim rulers, the caliphate lay dormant and largely unclaimed since the 1920s. For the majority of Muslims, the caliph, as leader of the ummah, "is cherished both as memory and ideal" as a time when Muslims "enjoyed scientific and military superiority globally". Muhammad is reported to have prophesied:

Prophethood will remain with you for as long as Allah wills it to remain, then Allah will raise it up whenever he wills to raise it up. Afterwards, there will be a Caliphate that follows the guidance of Prophethood remaining with you for as long as Allah wills it to remain. Then, He will raise it up whenever He wills to raise it up. Afterwards, there will be a reign of violently oppressive rule and it will remain with you for as long as Allah wills it to remain. Then, there will be a reign of tyrannical rule and it will remain for as long as Allah wills it to remain. Then, Allah will raise it up whenever He wills to raise it up. Then, there will be a Caliphate that follows the guidance of Prophethood.

— As-Silsilah As-Sahihah, vol. 1, no. 5

Abu Issa caliphate (1993 – c. 2014)

A contemporary effort to re-establish the caliphate by supporters of armed jihad that predates Abu Bakr al-Baghdadi and the Islamic State and was much less successful, was "the forgotten caliphate" of Muhammad bin ʿIssa bin Musa al Rifaʿi ("known to his followers as Abu ʿIssa"). This "microcaliphate" was founded on 3 April 1993 on the Pakistan–Afghanistan border, when Abu Issa's small number of "Afghan Arabs" followers swore loyalty (bay'ah) to him. Abu Issa, was born in the city of Zarqa, Jordan and like his followers had come to Afghanistan to wage jihad against the Soviets. Unlike them he had ancestors in the tribe of Quraysh, a traditional requirement for a caliph. The caliphate was ostensibly an attempt to unite the many other jihadis who were not his followers and who were quarrelling among each other. It was not successful. Abu Issa's efforts to compel them to unite under his command were met "with mockery and then force". Local Afghans also despised him and his followers. Like the later Islamic State he tried to abolish infidel currency and rejected nationalism. According to scholar Kevin Jackson,

Abu ʿIssa issued 'sad and funny' fatwas, as Abu al-Walid puts it, notably sanctioning the use of drugs. A nexus had been forged between and local drug smugglers. (The fatwa led one jihadist author to dismiss Abu Issa as the 'caliph of the Muslims among drug traffickers and takfir') Abu ʿIssa also prohibited the use of paper currency and ordered his men to burn their passports.

The territory under his control "did not extend beyond a few small towns" in Afghanistan's Kunar province. Eventually he did not even control this area after the Taliban took it over in the late 1990s. The caliphate then moved to London, where they "preach to a mostly skeptical jihadi intelligentsia about the obligation of establishing a caliphate". They succeeded in attracting some jihadis (Yahya al-Bahrumi, Abu Umar al Kuwaiti) who later joined the Islamic State. Abu Issa died in 2014, "after spending most of his final years in prison in London". Abu Umar al Kuwaiti became a judge for the Islamic state but was later executed for extremism after he "took takfir to new levels ... pronouncing death sentences for apostasy on those who were ignorant of scripture – and then pronouncing takfir on those too reluctant to pronounce takfir."

Islamic State (2014–present)

A network of Islamist militants formed the Al-Qaeda in Iraq affiliate during the Iraq War (2003–2011). The group eventually expanded into Syria and rose to prominence as the Islamic State of Iraq and the Levant (ISIL) during the Syrian Civil War. In the summer of 2014, the group launched the Northern Iraq offensive, seizing the city of Mosul. The group declared itself a caliphate under Abu Bakr al-Baghdadi on 29 June 2014 and renamed itself as the "Islamic State". ISIL's claim to be the highest authority of Muslims has been widely rejected. No prominent Muslim scholar has supported its declaration of caliphate; even Salafi jihadist preachers accused the group of engaging in political showmanship and bringing disrepute to the notion of Islamic state.

ISIL has been at war with armed forces including the Iraqi Army, the Syrian Army, the Free Syrian Army, Al-Nusra Front, Syrian Democratic Forces, and Iraqi Kurdistan's Peshmerga and People's Protection Units (YPG) along with a 60 nation coalition in its efforts to establish a de facto state on Iraqi and Syrian territory. At its height in 2014, the Islamic State held "about a third of Syria and 40 percent of Iraq". By December 2017 it had lost 95% of that territory, including Mosul, Iraq's second largest city, and the northern Syrian city of Raqqa, its capital. Its caliph, Al-Baghdadi, was killed in a raid by U.S. forces on 26 October 2019, its "last holdout", the town of Al-Baghuz Fawqani, fell to Syrian Democratic Forces on 23 March 2019.

Ahmadiyya view

The members of the Ahmadiyya community believe that the Ahmadiyya Caliphate is the continuation of the Islamic caliphate, first being the Rāshidūn (rightly guided) Caliphate (of Righteous Caliphs). This is believed to have been suspended with Ali, the son-in-law of Muhammad and re-established with the appearance of Mirza Ghulam Ahmad (1835–1908, the founder of the movement) whom Ahmadis identify as the Promised Messiah and Mahdi.

Ahmadis maintain that in accordance with Quranic verses (such as 24:55) and numerous ahadith on the issue, caliphates can only be established by God himself. and is a divine blessing given to "those who believe and work righteousness" and uphold the unity of God, therefore any movement to establish the caliphates centered on human endeavours alone is bound to fail, particularly when the condition of the people diverges from the "precepts of prophethood" and they are as a result disunited, their inability to establish a caliphate caused fundamentally by the lack of righteousness in them. Although the caliph is elected, it is believed that God himself directs the hearts of believers towards an individual. Thus the caliph is designated neither necessarily by right (i.e. the rightful or competent one in the eyes of the people at that time) nor merely by election but primarily by God.

According to Ahmadiyya thought, a khalifa need not be the head of a state; rather the Ahmadiyya community emphasises the spiritual and organisational significance of the Khilāfah. It is primarily a religious/spiritual office, with the purpose of upholding, strengthening and spreading Islam and of maintaining the high spiritual and moral standards within the global community established by Muhammad—who was not merely a political leader but primarily a religious leader. If a khalifa does happen to bear governmental authority as a head of state, it is incidental and subsidiary in relation to his overall function as khalifa which is applicable to believers transnationally and not limited to one particular state.

Ahmadi Muslims believe that God has assured them that this caliphate will endure to the end of time, depending on their righteousness and faith in God. The Khalifa provides unity, security, moral direction and progress for the community. It is required that the Khalifa carry out his duties through consultation and taking into consideration the views of the members of the Shura (consultative body). However, it is not incumbent upon him to always accept the views and recommendations of the members. The Khalifatul Masih has overall authority for all religious and organisational matters and is bound to decide and act in accordance with the Qur'an and sunnah.

Islamist call

A number of Islamist political parties and mujahideen called for the restoration of the caliphate by uniting Muslim nations, either through political action (e.g. Hizb ut-Tahrir), or through force (e.g. al-Qaeda). Various Islamist movements gained momentum in recent years with the ultimate aim of establishing a caliphate. In 2014, ISIL/ISIS made a claim to re-establishing the caliphate. Those advocating the re-establishment of a caliphate differed in their methodology and approach. Some were locally oriented, mainstream political parties that had no apparent transnational objectives.

Abul A'la Maududi believed the caliph was not just an individual ruler who had to be restored, but was man's representation of God's authority on Earth:

Khilafa means representative. Man, according to Islam is the representative of "people", His (God's) viceregent; that is to say, by virtue of the powers delegated to him, and within the limits prescribed by the Qu'ran and the teaching of the prophet, the caliph is required to exercise Divine authority.

The Muslim Brotherhood advocates pan-Islamic unity and the implementation of Islamic law. Founder Hassan al-Banna wrote about the restoration of the caliphate.

One transnational group whose ideology was based specifically on restoring the caliphate as a pan-Islamic state is Hizb ut-Tahrir (literally, "Party of Liberation"). It is particularly strong in Central Asia and Europe and is growing in strength in the Arab world. It is based on the claim that Muslims can prove that God exists and that the Qur'an is the word of God. Hizb ut-Tahrir's stated strategy is a non-violent political and intellectual struggle.

In Southeast Asia, groups such as Jemaah Islamiyah aimed to establish a Caliphate across Indonesia, Malaysia, Brunei and parts of Thailand, the Philippines and Cambodia.

Al-Qaeda's caliphate goals

Al-Qaeda has as one of its clearly stated goals the re-establishment of a caliphate. Its former leader, Osama bin Laden, called for Muslims to "establish the righteous caliphate of our umma". Al-Qaeda chiefs released a statement in 2005, under which, in what they call "phase five" there will be "an Islamic state, or caliphate". Al-Qaeda has named its Internet newscast from Iraq "The Voice of the Caliphate". According to author and Egyptian native Lawrence Wright, Ayman al-Zawahiri, bin Laden's mentor and al-Qaeda's second-in-command until 2011, once "sought to restore the caliphate... which had formally ended in 1924 following the dissolution of the Ottoman Empire but which had not exercised real power since the thirteenth century." Zawahiri believes that once the caliphate is re-established, Egypt would become a rallying point for the rest of the Islamic world, leading the jihad against the West. "Then history would make a new turn, God willing", Zawahiri later wrote, "in the opposite direction against the empire of the United States and the world's Jewish government".

Opposition

Scholar Olivier Roy writes that "early on, Islamists replace the concept of the caliphate ... with that of the emir." There were a number of reasons including "that according to the classical authors, a caliph must be a member of the tribe of the Prophet (the Quraysh) ... moreover, caliphs ruled societies that the Islamists do not consider to have been Islamic (the Ottoman Empire)." This is not the view of the majority of Islamist groups, as both the Muslim Brotherhood and Hizb ut-Tahrir view the Ottoman state as a caliphate.

Religious basis

Quran

The Quran uses the term khalifa twice. First, in Surah Al-Baqara 2:30, it refers to God creating humanity as his khalifa on Earth. Second, in Surah Sad 38:26, it addresses King David as God's khalifa and reminds him of his obligation to rule with justice.

In addition, the following excerpt from the Quran, known as the 'Istikhlaf Verse', is used by some to argue for a Quranic basis for a caliphate:

Allah has promised those of you who believe and do good that He will certainly make them successors in the land, as He did with those before them; and will surely establish for them their faith which He has chosen for them; and will indeed change their fear into security—˹provided that˺ they worship Me, associating nothing with Me. But whoever disbelieves after this ˹promise˺, it is they who will be the rebellious.

— Surah An-Nur 24:55

Several schools of jurisprudence and thought within Sunni Islam argue that to govern a state by Sharia is, by definition, to rule via the caliphate and use the following verses to sustain their claim.

And judge between them ˹O Prophet˺ by what Allah has revealed, and do not follow their desires. And beware, so they do not lure you away from some of what Allah has revealed to you. If they turn away ˹from Allah's judgment˺, then know that it is Allah's Will to repay them for some of their sins, and that many people are indeed rebellious.

— Surah Al-Ma'idah 5:49

O believers! Obey Allah and obey the Messenger and those in authority among you. Should you disagree on anything, then refer it to Allah and His Messenger, if you ˹truly˺ believe in Allah and the Last Day. This is the best and fairest resolution.

— Surah An-Nisa 4:59

Hadith

The following hadith from Musnad Ahmad ibn Hanbal can be understood to prophesy two eras of the caliphate (both on the lines/precepts of prophethood).

Hadhrat Huzaifa narrated that the Messenger of Allah said: Prophethood will remain among you as long as Allah wills. Then Caliphate (Khilafah) on the lines of Prophethood shall commence, and remain as long as Allah wills. Then corrupt/erosive monarchy would take place, and it will remain as long as Allah wills. After that, despotic kingship would emerge, and it will remain as long as Allah wills. Then, the Caliphate (Khilafah) shall come once again based on the precept of Prophethood.

In the above, the first era of the caliphate is commonly accepted by Muslims to be that of the Rashidun Caliphate.

Nafi'a reported saying:

It has been reported on the authority of Nafi, that 'Abdullah b. Umar paid a visit to Abdullah b. Muti' in the days (when atrocities were perpetrated on the People Of Medina) at Harra in the time of Yazid b. Mu'awiya. Ibn Muti' said: Place a pillow for Abu 'Abd al-Rahman (family name of 'Abdullah b. 'Umar). But the latter said: I have not come to sit with you. I have come to you to tell you a tradition I heard from the Messenger of Allah. I heard him say: One who withdraws his band from obedience (to the Amir) will find no argument (in his defence) when he stands before Allah on the Day of Judgment, and one who dies without having bound himself by an oath of allegiance (to an Amir) will die the death of one belonging to the days of Jahiliyyah.

— Sahih Muslim 1851a

Hisham ibn Urwah reported on the authority of Abu Saleh on the authority of Abu Hurairah that Muhammad said:

Leaders will take charge of you after me, where the pious (one) will lead you with his piety and the impious (one) with his impiety, so only listen to them and obey them in everything which conforms with the truth (Islam). If they act rightly it is for your credit, and if they acted wrongly it is counted for you and against them.

It has been narrated on the authority of Abu Huraira that the Prophet of Allah said:

A Imam is a shield for them. They fight behind him and they are protected by (him from tyrants and aggressors). If he enjoins fear of God, the Exalted and Glorious, and dispenses justice, there will be a (great) reward for him; and if he enjoins otherwise, it redounds on him.

— Sahih Muslim 1841

Narrated Abu Huraira:

The Prophet said, "The Israelis used to be ruled and guided by prophets: Whenever a prophet died, another would take over his place. There will be no prophet after me, but there will be Caliphs who will increase in number." The people asked, "O Allah's Messenger! What do you order us (to do)?" He said, "Obey the one who will be given the pledge of allegiance first. Fulfil their (i.e. the Caliphs) rights, for Allah will ask them about (any shortcoming) in ruling those Allah has put under their guardianship."

— Sahih al-Bukhari 3455

Prophesied caliphate of the Mahdi

Many Islamic texts, including several ahadith, state that the Mahdi will be elected caliph and rule over a caliphate. A number of Islamic figures titled themselves both "caliph" and "al-Mahdi", including the first Abbasid caliph As-Saffah.

The Sahaba of Muhammad

Al-Habbab Ibn ul-Munthir said, when the Sahaba met in the wake of the death of Muhammad, (at the thaqifa hall) of Bani Sa’ida:

Let there be one Amir from us and one Amir from you (meaning one from the Ansar and one from the Mohajireen).

Upon this Abu Bakr replied:

It is forbidden for Muslims to have two Amirs (rulers)...

Then he got up and addressed the Muslims.

It has additionally been reported that Abu Bakr went on to say on the day of Al-Saqifa:

It is forbidden for Muslims to have two Amirs for this would cause differences in their affairs and concepts, their unity would be divided and disputes would break out among them. The Sunnah would then be abandoned, the bida'a (innovations) would spread and Fitna would grow, and that is in no one's interests.

The Sahaba agreed to this and selected Abu Bakr as their first Khaleef. Habbab ibn Mundhir who suggested the idea of two Ameers corrected himself and was the first to give Abu Bakr the Bay'ah. This indicates an Ijma as-Sahaba of all of the Sahaba. Ali ibni abi Talib, who was attending the body of Muhammad at the time, also consented to this.

Imam Ali whom the Shia revere said:

People must have an Amir...where the believer works under his Imara (rule) and under which the unbeliever would also benefit, until his rule ended by the end of his life (ajal), the booty (fay’i) would be gathered, the enemy would be fought, the routes would be made safe, the strong one will return what he took from the weak till the tyrant would be contained, and not bother anyone.

Views of Islamic theologians

Scholars like Al-Mawardi, Ibn Hazm, Ahmad al-Qalqashandi, and Al-Sha`rani stated that the global Muslim community can have only one leader at any given time. Al-Nawawi and Abd al-Jabbar ibn Ahmad declared it impermissible to give oaths of loyalty to more than one leader.

Al-Joziri said:

The Imams (scholars of the four schools of thought)- may Allah have mercy on them- agree that the Caliphate is an obligation, and that the Muslims must appoint a leader who would implement the injunctions of the religion, and give the oppressed justice against the oppressors. It is forbidden for Muslims to have two leaders in the world whether in agreement or discord.

Shia scholars have expressed similar opinions. However, the Shia school of thought states that the leader must not be appointed by the Islamic ummah, but must be appointed by God.

Al-Qurtubi said that the caliph is the "pillar upon which other pillars rest", and said of the Quranic verse, "Indeed, man is made upon this earth a Caliph":

This Ayah is a source in the selection of an Imaam, and a Khaleef, he is listened to and he is obeyed, for the word is united through him, and the Ahkam (laws) of the Caliph are implemented through him, and there is no difference regarding the obligation of that between the Ummah ...

An-Nawawi said:

(The scholars) consented that it is an obligation upon the Muslims to select a Khalif

Al-Ghazali when writing of the potential consequences of losing the caliphate said:

The judges will be suspended, the Wilayaat (provinces) will be nullified, ... the decrees of those in authority will not be executed and all the people will be on the verge of Haraam

Ibn Taymiyyah said:

It is obligatory to know that the office in charge of commanding over the people (ie: the post of the Khaleefah) is one of the greatest obligations of the Deen. In fact, there is no establishment of the Deen except by it....this is the opinion of the salaf, such as Al-Fuḍayl ibn ‘Iyāḍ, Ahmad ibn Hanbal and others

Government

Electing or appointing a caliph

In his book The Early Islamic Conquests (1981), Fred Donner argues that the standard Arabian practice during the early caliphates was for the prominent men of a kinship group, or tribe, to gather after a leader's death and elect a leader from among themselves, although there was no specified procedure for this shura, or consultative assembly. Candidates were usually from the same lineage as the deceased leader, but they were not necessarily his sons. Capable men who would lead well were preferred over an ineffectual direct heir, as there was no basis in the majority Sunni view that the head of state or governor should be chosen based on lineage alone. Since the Umayyads, all caliphates have been dynastic.

Traditionally, Sunni Muslim madhhabs all agreed that a caliph must be a descendant of the Quraysh. Al-Baqillani has said that the leader of the Muslims simply should be from the majority.

Sunni belief

Following the death of Muhammad, a meeting took place at Saqifah. At that meeting, Abu Bakr was elected caliph by the Muslim community. Sunni Muslims developed the belief that the caliph is a temporal political ruler, appointed to rule within the bounds of Islamic law (Sharia). The job of adjudicating orthodoxy and Islamic law was left to mujtahids, legal specialists collectively called the Ulama. Many Muslims call the first four caliphs the Rashidun, meaning the "Rightly Guided", because they are believed to have followed the Qur'an and the sunnah of Muhammad.

Shia belief

With the exception of Zaidis, Shia Muslims believe in the Imamate, a principle by which rulers are imams who are divinely chosen, infallible and sinless and must come from the Ahl al-Bayt regardless of majority opinion, shura or election. They claim that before his death, Muhammad had given many indications, in the hadith of the pond of Khumm in particular, that he considered Ali, his cousin and son-in-law, as his successor. For the Twelvers, Ali and his eleven descendants, the Twelve Imams, are believed to have been considered, even before their birth, as the only valid Islamic rulers appointed and decreed by God. Shia Muslims believe that all the Muslim caliphs following Muhammad's death to be illegitimate due to their unjust rule and that Muslims have no obligation to follow them, as the only guidance that was left behind, as ordained in the hadith of the two weighty things, was the Islamic holy book, the Quran and Muhammad's family and offspring, who are believed to be infallible, therefore able to lead society and the Muslim community with complete justice and equity. The Prophet's own grandson, and third Shia imam, Hussain ibn Ali led an uprising against injustice and the oppressive rule of the Muslim caliph at the time at the Battle of Karbala. Shia Muslims emphasise that values of social justice, and speaking out against oppression and tyranny are not merely moral values, but values essential to a person's religiosity.

After these Twelve Imams, the potential caliphs, had passed, and in the absence of the possibility of a government headed by their imams, some Twelvers believe it was necessary that a system of Shi'i Islamic government based on the Guardianship of the Islamic Jurist be developed, due to the need for some form of government, where an Islamic jurist or faqih rules Muslims, suffices. However, this idea, developed by the marja' Ayatollah Ruhollah Khomeini and established in Iran, is not universally accepted among the Shia.

Ismailis believe in the Imamate principle mentioned above, but they need not be secular rulers as well.

• The Nizari continue to have a living imam; the current imam is the Aga Khan.
• The Taiyabi Ismaili have, since the year 1130, followed the imam's chief officer, the Dai al-Mutlaq, as they believe the imams are in a state of hiding.

Majlis al-Shura

The Majlis al-Shura (literally "consultative assembly") was a representation of the idea of consultative governance. The importance of this is premised by the following verses of the Qur'an:

• "...who respond to their Lord, establish prayer, conduct their affairs by mutual consultation"(42:38)
• "...and consult with them in ˹conducting˺ matters. Once you make a decision, put your trust in Allah."(3:159)

The majlis is also the means to elect a new caliph. Al-Mawardi has written that members of the majlis should satisfy three conditions: they must be just, have enough knowledge to distinguish a good caliph from a bad one and have sufficient wisdom and judgement to select the best caliph. Al-Mawardi also said that in emergencies when there is no caliphate and no majlis, the people themselves should create a majlis and select a list of candidates for caliph; then the majlis should select a caliph from the list of candidates.

Some Islamist interpretations of the role of the Majlis al-Shura are the following: In an analysis of the shura chapter of the Qur'an, Islamist author Sayyid Qutb argues that Islam only requires the ruler to consult with some of the representatives of the ruled and govern within the context of the Sharia. Taqiuddin al-Nabhani, the founder of a transnational political movement devoted to the revival of the caliphate, writes that although the Shura is an important part of "the ruling structure" of the Islamic caliphate, "(it is) not one of its pillars", meaning that its neglect would not make a caliph's rule un-Islamic such as to justify a rebellion. However, the Muslim Brotherhood, the largest Islamic movement in Egypt, has toned down these Islamist views by accepting in principle that in the modern age the Majlis al-Shura is democracy.

Accountability of rulers

Al-Mawardi said that if the rulers meet their Islamic responsibilities to the public the people must obey their laws, but a caliph or ruler who becomes either unjust or severely ineffective must be impeached via the Majlis al-Shura. Al-Juwayni argued that Islam is the goal of the ummah, so any ruler who deviates from this goal must be impeached. Al-Ghazali believed that oppression by a caliph is sufficient grounds for impeachment. Rather than just relying on impeachment, Ibn Hajar al-Asqalani stated that the people have an obligation to rebel if the caliph begins to act with no regard for Islamic law. Ibn Hajar al-Asqalani said that to ignore such a situation is haraam and those who cannot revolt from inside the caliphate should launch a struggle from outside. Al-Asqalani used two ayahs from the Qur'an to justify this:

And they (the sinners on qiyama) will say, "Our Lord! We obeyed our leaders and elite, but they led us astray from the ˹Right˺ Way. Our Lord! Give them double ˹our˺ punishment, and condemn them tremendously."

— Surah Al-Ahzab 33:67–68

Islamic lawyers commented that when the rulers refuse to step down after being impeached through the Majlis, becoming dictators through the support of a corrupt army, if the majority is in agreement they have the option to launch a revolution. Many noted that this option is to be exercised only after factoring in the potential cost of life.

Rule of law

The following hadith establishes the principle of rule of law in relation to nepotism and accountability

Narrated ‘Aisha: The people of Quraish worried about the lady from Bani Makhzum who had committed theft. They asked, "Who will intercede for her with Allah's Apostle?" Some said, "No one dare to do so except Usama bin Zaid the beloved one to Allah's Apostle." When Usama spoke about that to Allah's Apostle; Allah's Apostle said: "Do you try to intercede for somebody in a case connected with Allah’s Prescribed Punishments?" Then he got up and delivered a sermon saying, "What destroyed the nations preceding you, was that if a noble amongst them stole, they would forgive him, and if a poor person amongst them stole, they would inflict Allah's Legal punishment on him. By Allah, if Fatima, the daughter of Muhammad (my daughter) stole, I would cut off her hand."

Various Islamic lawyers, however, place multiple conditions and stipulations on the execution of such a law, making it difficult to implement. For example, the poor cannot be penalised for stealing out of poverty, and during a time of drought in the Rashidun caliphate, capital punishment was suspended until the effects of the drought passed.

Islamic jurists later formulated the concept that all classes were subject to the law of the land, and no person is above the law; officials and private citizens alike have a duty to obey the same law. Furthermore, a Qadi (Islamic judge) was not allowed to discriminate on the grounds of religion, race, colour, kinship or prejudice. In a number of cases, caliphs had to appear before judges as they prepared to render their verdict.

According to Noah Feldman, a law professor at Harvard University, the system of legal scholars and jurists responsible for the rule of law was replaced by the codification of Sharia by the Ottoman Empire in the early nineteenth century:

Economy

During the Muslim Agricultural Revolution, the caliphate understood that real incentives were needed to increase productivity and wealth and thus enhance tax revenues. A social transformation took place as a result of changing land ownership giving individuals of any gender, ethnic or religious background the right to buy, sell, mortgage and inherit land for farming or any other purpose. Signatures were required on contracts for every major financial transaction concerning agriculture, industry, commerce and employment. Copies of the contract were usually kept by both parties involved.

Early forms of proto-capitalism and free markets were present in the caliphate, since an early market economy and early form of merchant capitalism developed between the 8th and 12th centuries, which some refer to as "Islamic capitalism". A vigorous monetary economy developed based on the circulation of a stable high-value currency (the dinar) and the integration of previously independent monetary areas. Business techniques and forms of business organisation employed during this time included early contracts, bills of exchange, long-distance international trade, early forms of partnership (mufawada) such as limited partnerships (mudaraba) and early forms of credit, debt, profit, loss, capital (al-mal), capital accumulation (nama al-mal), circulating capital, capital expenditure, revenue, cheques, promissory notes, trusts (waqf), startup companies, savings accounts, transactional accounts, pawning, loaning, exchange rates, bankers, money changers, ledgers, deposits, assignments, the double-entry bookkeeping system, and lawsuits. Organisational enterprises similar to corporations independent from the state also existed in the medieval Islamic world. Many of these concepts were adopted and further advanced in medieval Europe from the thirteenth century onwards.

Early Islamic law included collection of zakat (charity), one of the Five Pillars of Islam, since the time of the first Islamic State, established by Muhammad at Medina. The taxes (including zakat and jizya) collected in the treasury (Bayt al-mal) of an Islamic government were used to provide income for the needy, including the poor, elderly, orphans, widows and the disabled. During the caliphate of Abu Bakr, a number of the Arab tribes, who had accepted Islam at the hand of The Prophet Muhammad, rebelled and refused to continue to pay the Zakat, leading to the Ridda Wars. Caliph Umar added to the duties of the state an allowance, paid on behalf of every man woman and child, starting at birth, creating the world's first state run social welfare program.

Maya Shatzmiller states that the demographic behaviour of medieval Islamic society varied in some significant respects from other agricultural societies. Nomadic groups within places like the deserts of Egypt and Morocco maintained high birth rates compared to rural and urban populations, though periods of extremely high nomadic birth rates seem to have occurred in occasional "surges" rather than on a continuous basis. Individuals living in large cities had much lower birth rates, possibly due to the use of birth control methods and political or economic instability. This led to population declines in some regions. While several studies have shown that Islamic scholars enjoyed a life expectancy of 59–75 years between the eleventh and thirteenth centuries, the overall life expectancy of men in the same societies was lower. Factoring in infant mortality, Lawrence Conrad estimates the average lifespan in the early Islamic caliphate to be above 35 years for the general population, compared to around 40 years for the population of Classical Greece and 31 years for the population of thirteenth-century England.

The early Islamic Empire also had the highest literacy rates among pre-modern societies, alongside the city of classical Athens in the fourth century BC, and later, China after the introduction of printing from the tenth century. One factor for the relatively high literacy rates in the early Islamic Empire was its parent-driven educational marketplace, as the state did not systematically subsidise educational services until the introduction of state funding under Nizam al-Mulk in the eleventh century. Another factor was the diffusion of paper from China, which led to an efflorescence of books and written culture in Islamic society; thus papermaking technology transformed Islamic society from an oral to scribal culture, comparable to the later shifts from scribal to typographic culture, and from typographic culture to the Internet. Other factors include the widespread use of paper books in Islamic society (more so than any other previously existing society), the study and memorisation of the Quran, flourishing commercial activity and the emergence of the Maktab and Madrasah educational institutions.

Notable caliphs

• Rashidun ("Righteously Guided")
  • Abu Bakr, first Rashidun caliph. Subdued rebel tribes in the Ridda wars.
  • Umar (Umar ibn al-Khattab), second Rashidun caliph. During his reign, the Islamic empire expanded to include Egypt, Jerusalem and Persia.
  • Uthman, (Uthman ibn Affan) third Rashidun caliph, When Caliph Umar died in office aged 59/60 years, Uthman, aged 64/65 years, succeeded him and was the second oldest to rule as caliph. Under Uthman's leadership, the Islamic empire expanded into Fars (present-day Iran) in 650, and some areas of Khorasan (present-day Afghanistan) in 651. The conquest of Armenia had begun by the 640s.
  • Ali (Ali ibn Abu Talib), fourth Rashidun caliph. Considered by Shi'a Muslims, however, to be the first imam. His reign was fraught with internal conflict, with Muawiyah ibn Abi Sufyan (Muawiyah I) and Amr ibn al-As controlling the Levant and Egypt regions independently of Ali.
  • Hasan ibn Ali, fifth caliph. Considered as "rightly guided" by several historians. He abdicated his right to the caliphate in favour of Muawiyah I to end the potential for ruinous civil war.
• "Umayyad Caliphate"
  • Muawiyah I, the first caliph of the Umayyad dynasty. Muawiyah instituted dynastic rule by appointing his son Yazid I as his successor, a trend that would continue through subsequent caliphates.
  • Abd al-Malik was the fifth Umayyad caliph, ruling from April 685 until his death in 705. A member of the first generation of born Muslims, his early life in Medina was occupied with pious pursuits. He held administrative and military posts under Caliph Mu'awiya I (r. 661–680) and his own father, Caliph Marwan I (r. 684–685).
  • Al-Walid I was the sixth Umayyad caliph, ruling from October 705 until his death. He was the eldest son of his predecessor Caliph Abd al-Malik.
  • Umar ibn Abd al-Aziz (Umar II), Umayyad caliph who is considered one of the finest rulers in Muslim history. He is also considered by some (mainly Sunnis) to be among the "rightly guided" caliphs.
  • Yazid II was the ninth Umayyad caliph, ruling from February 720 until his death in 724.
  • Hisham was the tenth Umayyad caliph who ruled from 724 until his death in 743. Hisham was a great patron of the arts, and he again encouraged arts in the empire. He also encouraged the growth of education by building more schools, and perhaps most importantly, by overseeing the translation of numerous literary and scientific masterpieces into Arabic. He returned to a stricter interpretation of the Sharia as Umar had, and enforced it, even upon his own family.
  • Al-Walid II was an Umayyad caliph who ruled from 743 until his death in the year 744.
  • Yazid III was the twelfth Umayyad caliph. He reigned for six months, from 15 April to 3 or 4 October 744, and died in that office.
  • Marwan II was the fourteenth and last Umayyad caliph, ruling from 744 until his death in 750.
• "Abbasid Caliphate"
  • As-Saffah was the first caliph of the Abbasid caliphate, one of the longest and most important caliphates (Islamic dynasties) in Islamic history.
  • Al-Mansur was the second Abbasid caliph reigning from 136 AH to 158 AH (754–775) and succeeding his brother al-Saffah. Al-Mansur is generally regarded as the greatest caliph of the Abbasid dynasty. He is also known for founding the 'round city' of Madinat al-Salam which was to become the core of imperial Baghdad
  • Al-Mahdi was the third Abbasid caliph who reigned from 775 to his death in 785.
  • Harun al-Rashid, Abbasid caliph during whose reign Baghdad became the world's prominent centre of trade, learning and culture. Harun is the subject of many stories in the famous One Thousand and One Nights.
  • Al-Ma'mun, a great Abbasid patron of Islamic philosophy and science
  • Al-Mu'tasim was the eighth Abbasid caliph, ruling from 833 until his death in 842. The younger son of Caliph Harun al-Rashid. He is also known for founding the city of Samarra.
  • Al-Mutawakkil was the tenth Abbasid caliph who reigned from 847 until 861. He was the son of al-Mu'tasim. He is considered an influential Abbasid caliph.
  • Al-Mu'tadid was the caliph of the Abbasid Caliphate from 892 until his death in 902.
  • Ar-Radi was the twentieth Abbasid caliph, reigning from 934 to his death. He died on 23 December 940 at the age of 31. He is considered the last caliph of early Abbasid period.
  • Al-Qadir, famous caliph of later Abbasid period, 991–1031.
  • Al-Muqtafi, famous caliph of later Abbasid period, who reigned 1136–1160.
  • Al-Nasir was the Abbasid caliph in Baghdad from 1180 until his death in 1225. According to the historian, Angelika Hartmann, Al-Nasir was the last effective later Abbasid caliph.
  • Al-Musta'sim was the 37th and last Abbasid caliph to rule from Baghdad. He ruled from 1242 until his death in 1258.
• "Ottoman Caliphate"
  • Selim I, the 9th Sultan, the 1st caliph and maiden title holder of "Custodian of the Two Holy Mosques" of the Ottoman Empire. Under his reign, the Empire grew by seventy per cent.
  • Suleiman the Magnificent, the 2nd Ottoman caliph, during whose reign the Ottoman Empire reached its zenith
  • Ahmed I, the 8th Ottoman caliph, who is well known for his construction of the Blue Mosque, one of the most famous mosques and tourist attraction in Turkey.
  • Abdul Hamid II, the 25th and the last Ottoman caliph to rule with independent, absolute power
  • Mehmed V, the 26th Ottoman caliph, who made the Ottoman Empire enter into World War I in 1914, which would ultimately lead to the Empire's end.
  • Abdulmejid II, the 28th and the last caliph of the Ottoman dynasty. Nominally the 37th Head of the Ottoman dynasty. In 1924, Grand National Assembly of Turkey abolished the Ottoman Caliphate and sent Mejid in exile.
• "Sharifian Caliphate"
  • Hussein bin Ali, in an attempt to preserve the title proclaimed himself caliph. He preferred to wait for the official abolition of the Ottoman Caliphate before assuming the title, so as not to break the Ummah by creating a second caliph alongside the Ottoman caliph. However his caliphate fell quickly after its conquest by the Sultanate of Nejd (current Saudi Arabia), leaving the title in dormancy.

See also

• Al-Muhajiroun
• Amir al-Mu'minin
• Caliphate (TV series)
• The Caliphate or the Supreme Imamate (book)
• Khanate
• Shah
• Shaykh al-Islām
• Worldwide caliphate

References

Citations

1. Hassan, Mona (2016). "CONCEPTUALIZING THE CALIPHATE, 632–1517 CE". Longing for the Lost Caliphate: A Transregional History. Princeton University Press. pp. 98–141. JSTOR j.ctt1q1xrgm.9.
2. March, Andrew F. (2019). The Caliphate of Man: Popular Sovereignty in Modern Islamic Thought. Cambridge, MA: Harvard University Press. doi:10.2307/j.ctvp2n3ms. ISBN 978-0-674-98783-8. JSTOR j.ctvp2n3ms. S2CID 204443322.
3. El-Hibri, Tayeb (2021). The Abbasid Caliphate: A History. Cambridge and New York: Cambridge University Press. pp. 284–285. ISBN 978-1-107-18324-7.
4. ^ Bowering, Gerhard; Crone, Patricia; Mirza, Mahan (2013). "caliph, caliphate". The Princeton Encyclopedia of Islamic Political Thought. Princeton University Press. p. 87. ISBN 978-0-691-13484-0.
5. Al-Rasheed, Madawi; Kersten, Carool; Shterin, Marat (2012). Demystifying the Caliphate: Historical Memory and Contemporary Contexts. Oxford University Press. p. 3. ISBN 978-0-19-932795-9.
6. Ringmar, Erik (2020). "4. The Muslim Caliphates". History of International Relations. OBP collection. Open Book Publishers. pp. 73–100. ISBN 978-1-78374-024-6. Archived from the original on 7 April 2022. Retrieved 7 April 2022.
7. "The Roots of Democracy in Islam". Irfi.org. 16 December 2002. Archived from the original on 22 February 2020. Retrieved 30 June 2014.
8. "caliph". Dictionary.com Unabridged (Online). n.d. Retrieved 26 October 2024.
9. Fitzpatrick & Walker 2014, p. 3.
10. Madelung, Wilferd (1997). The Succession to Muhammad. p. 31.
11. Madelung (1997, p. 32)
12. Fitzpatrick & Walker (2014, p. 3)
13. Valerie J. Hoffman, The Essentials of Ibadi Islam (2012), p. 6
14. Madelung (1997, pp. 32–33)
15. Fitzpatrick & Walker (2014, p. 186)
16. Fitzpatrick & Walker (2014, p. 4)
17. ^ "What is the difference between Sunni and Shia Muslims?". The Economist. 28 May 2013. Archived from the original on 25 July 2017. Retrieved 13 July 2017.
18. Album, Stephen; Bates, Michael L.; Floor, Willem (30 December 2012) . "COINS AND COINAGE". Encyclopædia Iranica. Vol. VI/1. New York: Columbia University. pp. 14–41. doi:10.1163/2330-4804_EIRO_COM_7783. ISSN 2330-4804. Archived from the original on 17 May 2015. Retrieved 23 May 2022. As the Arabs of the Ḥejāz had used the drahms of the Sasanian emperors, the only silver coinage in the world at that time, it was natural for them to leave many of the Sasanian mints in operation, striking coins like those of the emperors in every detail except for the addition of brief Arabic inscriptions like besmellāh in the margins. In the year 79/698 reformed Islamic dirhams with inscriptions and no images replaced the Sasanian types at nearly all mints. During this transitional period in the 690s specifically Muslim inscriptions appeared on the coins for the first time; previously Allāh (God) had been mentioned but not the prophet Moḥammad, and there had been no reference to any Islamic doctrines. Owing to civil unrest (e.g., the revolt of ʿAbd-al-Raḥmān b. Ašʿaṯ, q.v., against Ḥajjāj in 81/701), coins of Sasanian type continued to be issued at certain mints in Fārs, Kermān, and Sīstān, but by 84/703 these mints had either been closed down or converted to production of the new dirhams. The latest known Arab-Sasanian coin, an extraordinary issue, is dated 85/704-05, though some mints in the east, still outside Muslim control, continued producing imitation Arab-Sasanian types for perhaps another century.
19. John Esposito (1992)
20. The Concise Encyclopedia of Islam. Cyril Glasse. pp. 39–41, 318–319, 353–354,
21. Uthman was the son of `Affan, the son of Abu-l`As, the son of Umayya ibn Abd Shams. Mu'awiyah was the son of Abu Sufyan, the son of Harb, the son of Umayya ibn Abd Shams.
22. Cavendish, Marshall (2010). "6". Islamic Beliefs, Practices, and Cultures. Marshall Cavendish. p. 129. ISBN 978-0-7614-7926-0.
23. Harari, Yuval Noah (2015). Sapiens: A Brief History of Humankind. Translated by Harari, Yuval Noah; Purcell, John; Watzman, Haim. London: Penguin Random House. p. 244. ISBN 978-0-09-959008-8.
24. Blankinship, Khalid Yahya (1994). The End of the Jihad State: The Reign of Hisham Ibn 'Abd-al Malik and the collapse of the Umayyads. State University of New York Press. p. 37. ISBN 978-0-7914-1827-7.
25. "History of Muhammad". World Religions. Jacksonville: Florida State College. 2017. Archived from the original on 22 December 2023. Retrieved 22 October 2023.
26. "The Umayyad Caliphate (661–750 CE)". www.jewishvirtuallibrary.org. Archived from the original on 27 October 2023. Retrieved 11 October 2023.
27. "Qays/Mudar and Yaman". www.brown.edu. Archived from the original on 27 October 2023. Retrieved 11 October 2023.
28. ^ "Abbasid caliphate". Encyclopædia Britannica. 9 October 2023. Archived from the original on 15 August 2020. Retrieved 11 October 2023.
29. "HIST 210 – Lecture 16 – The Splendor of the Abbasid Period". Open Yale Courses. Archived from the original on 28 October 2023. Retrieved 11 October 2023.
30. Yalman, Suzan; Komaroff, Linda. "The Art of the Abbasid Period (750–1258)". Heilbrunn Timeline of Art History. The Metropolitan Museum of Art. Archived from the original on 5 July 2023. Retrieved 11 October 2023.
31. "Islamic arts". Encyclopædia Britannica. Archived from the original on 27 May 2015. Retrieved 2 June 2022.
32. "The Georgian Mameluks in Egypt". www.napoleon-series.org. Archived from the original on 26 October 2017. Retrieved 7 May 2021.
33. "The Mamlukes". Egyptian History. Archived from the original on 21 June 2021. Retrieved 7 May 2021.
34. Kennedy, Hugh N. (2001). The Historiography of Islamic Egypt: (c. 950–1800). Brill. ISBN 978-9004117945.
35. Bernard Lugan, Histoire du Maroc, ISBN 2262016445
36. Ramirez-Faria, Carlos (2007). Concise Encyclopedia Of World History. Atlantic. pp. 23, 676. ISBN 978-8126907755. Retrieved 14 June 2015.
37. ^ "Almohads". Encyclopædia Britannica. Archived from the original on 16 May 2015. Retrieved 2 June 2022.
38. Buresi, Pascal; El Aallaoui, Hicham (2012). Governing the Empire: Provincial Administration in the Almohad Caliphate (1224–1269): Critical Edition, Translation, and Study of Manuscript 4752 of the Hasaniyya Library in Rabat Containing 77 Taqādīm ('appointments'). Brill. ISBN 978-9004233331.
39. Louis Massignon (1935). "Mutanabbi devant le siècle ismaëlien de l'Islam". Mémoires de l'Institut Français de Damas.
40. Wintle, Justin (2003). History of Islam. London: Rough Guides. pp. 136–137. ISBN 978-1-84353-018-3.
41. Baer, Eva (1983). Metalwork in Medieval Islamic Art. SUNY Press. p. xxiii. ISBN 978-0-7914-9557-5. Retrieved 7 April 2020. In the course of the later eleventh and twelfth century, however, the Fatimid caliphate declined rapidly, and in 1171 the country was invaded by Ṣalāḥ ad-Dīn, the founder of the Ayyubid dynasty. He restored Egypt as a political power, reincorporated it in the Abbasid caliphate and established Ayyubid suzerainty not only over Egypt and Syria but, as mentioned above, temporarily over northern Mesopotamia as well.
42. Lambton, Ann; Lewis, Bernard (1995). The Cambridge History of Islam: The Indian sub-continent, South-East Asia, Africa and the Muslim west. Vol. 2. Cambridge University Press. p. 320. ISBN 978-0-521-22310-2. Retrieved 30 August 2017.
43. ^ "Caliph". Encyclopædia Britannica. Archived from the original on 3 May 2015. Retrieved 2 June 2022.
44. ^ Dominique Sourdel, "The history of the institution of the caliphate" Archived 24 December 2014 at the Wayback Machine (1978)
45. Karpat, Kemal H. (1974). The Ottoman State and Its Place in World History: Introduction. Brill. p. 21. ISBN 978-9004039452.
46. ^ Finkel, Caroline (2005). Osman's Dream: The Story of the Ottoman Empire, 1300–1923. New York: Basic. p. 111. ISBN 978-0-465-02396-7.
47. ^ Qureshi, M. Naeem (1999). Pan-Islam in British Indian Politics: A Study of the Khilafat Movement, 1918–1924. Brill. pp. 18–19. ISBN 978-9004113718.
48. James, Lawrence (2000). Raj: The Making and Unmaking of British India. St. Martin's Press. p. 444. ISBN 978-0-312-26382-9.
49. Karpat, Kemal H. (2001). The Politicization of Islam: Reconstructing Identity, State, Faith, and Community in the Late Ottoman State. Oxford University Press. p. 235. ISBN 978-0-19-513618-0. Retrieved 19 October 2015.
50. Yegar, Moshe (2002). Between Integration and Secession: The Muslim Communities of the Southern Philippines, Southern Thailand, and Western Burma/Myanmar. Lexington. p. 397. ISBN 978-0-7391-0356-2.
51. Özoğlu 2011, p. 5; Özoğlu quotes 867.00/1801: Mark Lambert Bristol on 19 August 1924.
52. Elizabeth Suzanne Kassab. Contemporary Arab Thought: Cultural Critique in Comparative Perspective. Columbia University Press, 2010. ISBN 978-0231144896 p. 40
53. Bertrand Badie, Dirk Berg-Schlosser, Leonardo Morlino (eds). International Encyclopedia of Political Science, Volume 1. Sage, 2011. ISBN 978-1412959636 p. 1350.
54. Kemal H. Karpat. "The Politicization of Islam: Reconstructing Identity, State, Faith, and Community in the Late Ottoman State". Studies in Middle Eastern History. Oxford University Press, 2001 ISBN 978-0195136180 pp. 242–243.
55. Jay Tolson, "Caliph Wanted: Why An Old Islamic Institution Resonates With Many Muslims Today", U.S News & World Report 144.1 (14 January 2008): 38–40.
56. Duran, Burhanettin (4 August 2020). "How to interpret discussions on Atatürk and the caliphate". SETA. Archived from the original on 7 January 2024. Retrieved 7 January 2024.
57. "Truths and Lies: Irony and Intrigue in the Tārīkh-i Bayhaqī", Soheila Amirsoleimani, Iranian Studies, Vol. 32, No. 2, The Uses of Guile: Literary and Historical Moments (Spring, 1999), 243.
58. Arnold, Thomas Walker (1924). "The Mughal Emperors in India". The Caliphate. Oxford University Press. pp. 159, 160.
59. Schimmel, Annemarie (1963). "The Historical Background". Gabriel's Wing A Study Into the Religious Ideas of Sir Muhammad Iqbal. Brill. p. 30.
60. Jackson, Roy (2010). Mawlana Mawdudi and Political Islam: Authority and the Islamic State. Routledge. ISBN 978-1-136-95036-0.
61. Dasgupta, K., 1975. How Learned Were the Mughals: Reflections on Muslim Libraries in India. The Journal of Library History, 10(3), pp. 241–254.
62. Qadir, K.B.S.S.A., 1936. "The Cultural Influences of Islam in India". Journal of the Royal Society of Arts, pp. 228–241.
63. Arnold, Thomas Walker (1924). "The Mughal Emperors in India". The Caliphate. Oxford University Press. p. 162.
64. Saksena, Banarsi Prasad (1992) . "The Khaljis: Alauddin Khalji". In Mohammad Habib and Khaliq Ahmad Nizami (ed.). A Comprehensive History of India: The Delhi Sultanat (A.D. 1206–1526). Vol. 5 (2nd ed.). The Indian History Congress / People's Publishing House. OCLC 31870180. Archived from the original on 17 January 2023. Retrieved 13 April 2019.
65. "Is Yogyakarta Ready for a Female Successor to Sultan Hamengkubowono?". 17 May 2015. Archived from the original on 22 December 2019. Retrieved 12 October 2018.
66. "The Khilafat Movement". Indhistory.com. Archived from the original on 28 April 2015. Retrieved 5 June 2011.{{cite web}}: CS1 maint: unfit URL (link)
67. "The Statesman". Archived from the original on 16 April 2007.
68. Teitelbaum 2001 p. 42
69. "New Series Vol. 7 No. 6 (1 May 1917)". Trove. Archived from the original on 25 May 2024. Retrieved 9 October 2022..
70. "Source Records of the Great War Sharif Hussein's Proclamation of Independence from Turkey, 27th June 1916". archive.wikiwix.com. Archived from the original on 14 December 2023. Retrieved 14 December 2023.
71. ekinci, ekrem. "How Did the Ottoman Dynasty Survive in Exile?". www.ekrembugraekinci.com (in Turkish). Archived from the original on 13 December 2023. Retrieved 13 December 2023.
72. Al-Momani, Nidal Daoud Mohammad (2014). "Al-Sharif, Al-Hussein Bin Ali between the Zionists and the Palestinians in 1924 A decisive year in the political history of Al-Hussein". Journal of Human Sciences. 2014 (2): 312–335. doi:10.12785/jhs/20140213 (inactive 19 November 2024).{{cite journal}}: CS1 maint: DOI inactive as of November 2024 (link)
73. British Secret Service (29 March 1924). Jeddah Report 1-29 Mars 1924. Jeddah: British Secret Service. p. FO 371/100CWE 3356.
74. Kramer, Martin (1986). Islam assembled the advent of the Muslim Congresses. Columbia University Press. ISBN 1-59740-468-3.
75. "Central File: Decimal File 867.9111, Internal Affairs Of States, Public Press., Newspapers., Turkey, Clippings And Items., March 22, 1924 – March 12, 1925". Turkey: Records of the U.S. Department of State, 1802–1949. 22 March 1924. Gale C5111548903.
76. Strohmeier, Martin (3 September 2019). "The exile of Husayn b. Ali, ex-sharif of Mecca and ex-king of the Hijaz, in Cyprus (1925–1930)". Middle Eastern Studies. 55 (5): 733–755. doi:10.1080/00263206.2019.1596895. S2CID 164473838.
77. Sazonov, Vladimir; Espak, Peeter; Mölder, Holger; Saumets, Andres (2020). Cultural Crossroads in the Middle East: The Historical, Cultural and Political Legacy of Intercultural Dialogue and Conflict from the Ancient Near East to the Present Day. University of Tartu Press. ISBN 978-9949-03-520-5.
78. Bar, Shmuel (January 2016). "The implications of the Caliphate". Comparative Strategy. 35 (1): 1–14. doi:10.1080/01495933.2016.1133994. S2CID 157012525.
79. Taggart, Steve (10 July 2014). "Islamic Caliph condemns ISIS' act of 'Un-Islamic terror'". The London Economic. Archived from the original on 15 October 2014. Retrieved 12 March 2019.
80. Desplat, Patrick A.; Schulz, Dorothea E. (2014). Prayer in the City: The Making of Muslim Sacred Places and Urban Life. Verlag. p. 82. ISBN 978-3-8394-1945-8.
81. Esposito, John L. (2004). "Adhmadis". The Oxford Dictionary of Islam. Oxford University Press. p. 11. ISBN 978-0-19-975726-8. Retrieved 20 November 2019. Rejected by the majority of Muslims as heretical since it believes in ongoing prophethood after the death of Muhammad. Currently based in Pakistan, but forbidden to practice, preach, or propagate their faith as Islam or their places of worship as mosques.
82. "Hadhrat Mirza Masroor Ahmad, Khalifatul Masih V". The Review of Religions. Islamic Publications. May 2008. ISSN 0034-6721. Archived from the original on 27 July 2011. Retrieved 9 March 2011.
83. Linderman, Juliet (14 June 2017). "The Ahmadiyya Muslim Community celebrates its new cultural outpost in Kenner". NOLA.com. Advance Local Media LLC. Archived from the original on 17 June 2018. Retrieved 12 March 2019.
84. Washington Post, "Reunified Islam: Unlikely but Not Entirely Radical, Restoration of Caliphate resonates With Mainstream Muslims Archived 11 October 2017 at the Wayback Machine".
85. Andrew Hammond, (2006). Islamic caliphate a dream, not reality. Middle East Online
86. Kevin Jackson, "The Forgotten Caliphate", Jihadica, 14 December 2014, quoted in Wood, The Way of the Strangers, 2017, pp. 152–255
87. ^ Wood, The Way of the Strangers, 2017, p. 153
88. Interview with Kevin Jackson, 15 December 2015, quoted in Wood, The Way of the Strangers, 2017, p. 153
89. Kevin Jackson, "The Forgotten Caliphate", Jihadica, 14 December 2014
90. ^ Wood, The Way of the Strangers, 2017, p. 155
91. Wood, The Way of the Strangers, 2017, p. 297, n. 14.
92. "Caliphate won't last but its legacy may". The Australian. 8 August 2014. Retrieved 25 August 2014.
93. "Abu Bakr al-Baghdadi: Islamic State's driving force". BBC News. 30 July 2014. Archived from the original on 31 July 2014. Retrieved 22 June 2018.
94. Shaheen, Kareem (21 May 2015). "Isis 'controls 50% of Syria' after seizing historic city of Palmyra". The Guardian. Archived from the original on 30 September 2015. Retrieved 17 March 2017.
95. "Isis rebels declare 'Islamic state' in Iraq and Syria". BBC. 30 June 2014. Archived from the original on 18 November 2022. Retrieved 23 November 2022.
96. "Islamic State-controlled parts of Syria, Iraq largely out of reach: Red Cross". Reuters. 13 March 2015. Archived from the original on 26 June 2015. Retrieved 1 July 2017.
97. Gerges, Fawaz A. (2017). ISIS: A History. Princeton University Press. pp. 283–284. ISBN 978-0-691-17579-9.
98. "Blamed for Rise of ISIS, Syrian Leader Is Pushed to Escalate Fight". The New York Times. 22 August 2014. Archived from the original on 15 July 2017. Retrieved 21 February 2017.
99. ^ "Timeline: the Rise, Spread, and Fall of the Islamic State". The Wilson Center. 28 October 2019. Archived from the original on 8 February 2021. Retrieved 27 March 2022.
100. "The Holy Quran". Alislam.org. Archived from the original on 26 June 2015. Retrieved 30 June 2014.
101. "Khilafat-e-Rashidah" (PDF). Archived (PDF) from the original on 9 November 2015. Retrieved 30 June 2014.
102. "The Islamic Khilafat – Its Rise, Fall, and Re-emergence". Alislam.org. 3 March 2011. Archived from the original on 31 March 2015. Retrieved 30 June 2014.
103. "Reunified Islam". Washingtonpost.com. 13 January 2006. Archived from the original on 3 August 2017. Retrieved 30 August 2017.
104. Abul A'al Mawdudi, Human Rights in Islam, The Islamic Foundation, 1976, p. 9
105. Roy, Olivier, Failure of Islamism, Harvard University Press, (1994) p. 42
106. William Lane Craig, Professor Mackie and the Kalam Cosmological Argument Archived 15 January 2008 at the Wayback Machine.
107. "Ladin". fas.org. Archived from the original on 4 June 2011. Retrieved 5 June 2011.
108. Interview (21 October 2001) from bin Laden, Message to the World, Verso, 2005, p. 121
109. "Al-Qaeda chiefs reveal world domination design". Melbourne: Theage.com.au. 24 August 2005. Archived from the original on 28 February 2011. Retrieved 1 October 2010.
110. Vick, Karl (14 January 2006). "Reunified Islam: Unlikely but Not Entirely Radical". The Washington Post. Archived from the original on 11 October 2017. Retrieved 30 August 2017.
111. Wright, 46.
112. Roy, Olivier, Failure of Islamism, Harvard University Press, (1994) pp. 42–43
113. "The Muslim Brotherhood And Copts, Historical Perspective". Ikhwanweb.com. Archived from the original on 18 March 2009. Retrieved 5 June 2011.
114. Bieliauskas, Hana (17 April 2007). "Campus Radicals – Hizb-ut Tahrir". New Statesman. Archived from the original on 5 January 2008. Retrieved 17 January 2008.
115. Sonn, Tamara (2010). Islam: A Brief History (2nd ed.). Wiley-Blackwell. p. 38. ISBN 978-1-4051-8094-8.
116. Masnad Ahmad ibn Hanbal, Mishkat, Chapter Al-Anzar Wal Tahzir
117. Naeem Bin Hammad, Kitab Al-Fitan (8584\503\4) أخرج ( ك ) نعيم بن حماد (986) , والحاكم
118. Madelung, Wilferd (1986). "al-Mahdī". Encyclopaedia of Islam. Vol. 5 (2nd ed.). Brill Academic Publishers. pp. 1230–1238. ISBN 978-90-04-09419-2.
119. "As-Sirah" of Ibn Kathir
120. "Tarikh ut-Tabari" by at-Tabari
121. "Siratu Ibn Hisham" by Ibn Hisham
122. "As-Sunan ul-Kubra" of Bayhaqi
123. "Al-fasil-fil Milal" by Ibnu Hazim
124. "Al-A’kd Al-Farid" of Al-Waqidi
125. "as-Sirah" of Ibnu Ishaq
126. Nahj-ul-Balagha (part 1 p. 91)
127. Al-Ahkam Al-Sultaniyah p. 9
128. Al-Muhalla, volume 9, p. 360
129. Subul Al-Asha, volume 9, p. 277
130. Al-Mizan, volume 2, p. 157
131. Mughni Al-Muhtaj, volume 4, p. 132
132. Al-Mughni fi abwab Al-Tawheed, volume 20, p. 243
133. Al-Fiqh Alal-Mathahib Al- Arba’a (the fiqh of the four schools of thought), volume 5, p. 416
134. Al-Fasl Fil-Milal, volume 4, p. 62
135. Matalib Ulil-Amr
136. Maqalat Al-Islamyin, volume 2, p. 134
137. Al-Moghni Fi Abuab Al-Tawhid, volume 20, pp. 58–145
138. Quran 2:30
139. Tafseer ul-Qurtubi 264/1
140. Sharhu Sahih Muslim p. 205 vol 12
141. al Iqtisaad fil Itiqaad p. 240
142. Siyaasah Shariyyah – chapter: 'The obligation of adherence to the leadership'
143. Jan A. Wensinck, Concordance de la Tradition Musulmane vol. 2, p. 70. Leiden: Brill Publishers, 1936–1988.
144. Robinson, Francis (1984). Atlas of the Islamic World Since 1500. New York: Facts on File. p. 47. ISBN 0-87196-629-8.
145. "7: Imamate". An Introduction to Shi'i Islam: The History and Doctrines of Twelver Shi'ism. p. 147. Archived from the original on 10 December 2017. Retrieved 16 December 2017.
146. ^ Sachedina, Abdulaziz Abdulhussein (1981). Islamic messianism: the idea of Mahdi in twelver Shīʻism. Albany: State University of New York Press. ISBN 978-0-87395-442-6.
147. Ḥusayn, Ṭabāṭabāʼī Muḥammad (1975). Shiʻite Islam. Albany: State University of New York Press. ISBN 978-0-87395-272-9.
148. Rafia'a & Derayati 2003: Al-Hashiyah ala al-Usul al-Kafi (in Arabic). pp. 590–599.
149. Sachedina, Abdulaziz Abdulhussein (1988). The just ruler (al-sultān al-adil) in Shīite Islam: the comprehensive authority of the jurist in Imamite jurisprudence. New York: Oxford University Press. ISBN 978-0-19-511915-2.
150. Red Shi'ism vs. Black Shi'ism: Social Justice and Salvation for the Masses.
151. The Thirtieth Greater Sin: Not Helping the Oppressed. Ayatullah Sayyid Abdul Husayn Dastghaib Shirazi Greater Sins.
152. ^ "Gharm Allah Al-Ghamdy". 2muslims.com. Archived from the original on 7 July 2011. Retrieved 5 June 2011.
153. Sahih Bukhari, Volume 4, Book 56, Number 681
154. Geaves, Ron (1 July 2010). Islam Today: An Introduction. A&C Black. p. 61. ISBN 978-1-84706-478-3. Retrieved 30 August 2017.
155. (Weeramantry 1997, pp. 132 & 135); Mathieu Tillier, Judicial Authority and Qāḍīs’ Autonomy under the Abbasids, al-Masāq, 26 (2014), p. 119-131.
156. Feldman, Noah (16 March 2008). "Why Shariah?". The New York Times. Archived from the original on 16 November 2012. Retrieved 21 February 2017.
157. ^ Zohor Idrisi (2005), The Muslim Agricultural Revolution and its influence on Europe Archived 25 June 2008 at the Wayback Machine, FSTC.
158. Maya Shatzmiller, p. 263.
159. The Cambridge economic history of Europe, p. 437. Cambridge University Press, ISBN 0-521-08709-0.
160. Subhi Y. Labib (1969), "Capitalism in Medieval Islam", The Journal of Economic History 29 (1), p. 79-96 .
161. ^ Banaji, Jairus (2007). "Islam, the Mediterranean and the rise of capitalism" (PDF). Historical Materialism. 15 (1): 47–74. doi:10.1163/156920607x171591. Archived (PDF) from the original on 12 April 2019. Retrieved 16 August 2019.
162. Robert Sabatino Lopez, Irving Woodworth Raymond, Olivia Remie Constable (2001), Medieval Trade in the Mediterranean World: Illustrative Documents, Columbia University Press, ISBN 0-231-12357-4.
163. Kuran, Timur (Fall 2005). "The Absence of the Corporation in Islamic Law: Origins and Persistence" (PDF). The American Journal of Comparative Law. 53 (4): 785–834. doi:10.1093/ajcl/53.4.785. hdl:10161/2546. JSTOR 30038724. Archived from the original on 17 January 2023. Retrieved 24 September 2019.
164. Labib, Subhi Y. (March 1969). "Capitalism in Medieval Islam". The Journal of Economic History. 29 (1): 79–96. doi:10.1017/S0022050700097837. JSTOR 2115499. S2CID 153962294.
165. Spier, Ray (August 2002). "The history of the peer-review process". Trends in Biotechnology. 20 (8): 357–8. doi:10.1016/S0167-7799(02)01985-6. PMID 12127284.
166. Arjomand, Said Amir (April 1999). "The Law, Agency, and Policy in Medieval Islamic Society: Development of the Institutions of Learning from the Tenth to the Fifteenth Century". Comparative Studies in Society and History. 41 (2): 263–293. doi:10.1017/s001041759900208x. JSTOR 179447. S2CID 144129603.
167. Amin, Samir (June 1978). "The Arab Nation: Some Conclusions and Problems". MERIP Reports. 68 (68): 3–14. doi:10.2307/3011226. JSTOR 3011226.
168. Bulliet, Richard W. (April 1970). "A Quantitative Approach to Medieval Muslim Biographical Dictionaries". Journal of the Economic and Social History of the Orient. 13 (2): 200. doi:10.1163/156852070X00123.
169. Ahmad, Ahmad Atif (2007). "Authority, Conflict, and the Transmission of Diversity in Medieval Islamic Law by R. Kevin Jaques". Journal of Islamic Studies. 18 (2): 246. doi:10.1093/jis/etm005.
170. Shatzmiller, Maya (1994). Labour in the Medieval Islamic World. Brill. pp. 63–66. ISBN 978-90-04-09896-1.
171. Conrad, Lawrence I. (2006). The Western Medical Tradition. Cambridge University Press. pp. 15, 137. ISBN 978-0-521-47564-8.
172. "A millennium of health improvement". BBC. 1998. Archived from the original on 16 August 2017. Retrieved 18 September 2018.
173. Coulson, Andrew J. "Delivering Education" (PDF). Hoover Institution. p. 117. Archived (PDF) from the original on 17 August 2011. Retrieved 22 November 2008.
174. Burke, Edmund (June 2009). "Islam at the Center: Technological Complexes and the Roots of Modernity". Journal of World History. 20 (2): 177–178. doi:10.1353/jwh.0.0045. S2CID 143484233.

Sources

• Arnold, T. W. (1993). "Khalīfa". In Houtsma, M. Th (ed.). E. J. Brill's First Encyclopaedia of Islam, 1913–1936. Vol. IV. Leiden: Brill. pp. 881–885. ISBN 978-90-04-09790-2. Retrieved 23 July 2010.
• Crone, Patricia; Hinds, Martin (1986). God's Caliph: Religious Authority in the First Centuries of Islam. Cambridge University Press. ISBN 978-0-521-32185-3.
• Donner, Fred McGraw (1981). The Early Islamic Conquests. Princeton University Press. hdl:2027/heb.00877. ISBN 978-0-691-05327-1.
• Fitzpatrick, Coeli; Walker, Adam Hani (2014). Muhammad in History, Thought, and Culture: An Encyclopedia of the Prophet of God. ABC-CLIO. ISBN 978-1-61069-178-9.
• Goeje, Michael Jan de (1911). "Caliphate" . In Chisholm, Hugh (ed.). Encyclopædia Britannica. Vol. 5 (11th ed.). Cambridge University Press.
• Weeramantry, Judge Christopher G. (1997). Justice Without Frontiers: Furthering Human Rights. Brill. ISBN 90-411-0241-8.
• Wright, Lawrence (2007) . The Looming Tower: Al Qaeda and the Road to 9/11. London: Vintage. ISBN 978-1-4000-3084-2.
• Holt, Peter M. (1984). "Some Observations on the 'Abbāsid Caliphate of Cairo". Bulletin of the School of Oriental and African Studies. 47 (3): 501–507. doi:10.1017/s0041977x00113710. S2CID 161092185.
• Özoğlu, Hakan (2011). From Caliphate to Secular State: Power Struggle in the Early Turkish Republic. ABC-CLIO. ISBN 978-0-313-37956-7.
• Wood, Graeme (2017). The Way of the Strangers : Encounters with the Islamic State. New York: Random House. pp. 128–129. ISBN 978-0-8129-8875-8. Retrieved 22 March 2022.

Further reading

• The Crisis of the Early Caliphate By Richard Stephen Humphreys, Stephen (EDT) Humphreys from The History of al-Tabari
• The Reunification of the Abbasid Caliphate By Clifford Edmund (TRN) Bosworth, from The History of al-Tabari
• Return of the Caliphate to Baghdad By Franz Rosenthal from The History of al-Tabari
• Pan-Islamism: Indian Muslims, the Ottomans and Britain (1877–1924) By Azmi Özcan
• Baghdad during the Abbasid Caliphate from Contemporary Arabic and Persian Sources By Guy Le Strange
• The Fall of the Caliphate of Cordoba: Berbers and Andalusis in conflict By Peter C. Scales
• The abolition of the Caliphate, from The Economist, 8 March 1924
• Hüseyin Yılmaz. Caliphate Redefined: The Mystical Turn in Ottoman Political Thought. Princeton University Press, 2018. ISBN 978-1-4008-8804-7.

External links

• The Caliph – a three-part documentary by Al Jazeera English

Links to related articles

Caliphal Dynasties v t e Rashidun Caliphs Abu Bakr Umar Uthman Ali v t e Umayyad dynasty Family tree Media Caliphs of Damascus (661–750) Mu'awiya I Yazid I Mu'awiya II Marwan I Abd al-Malik Al-Walid I Sulayman Umar Yazid II Hisham Al-Walid II Yazid III Ibrahim Marwan II Emirs of Córdoba (756–929) Abd al-Rahman I Hisham I Al-Hakam I Abd ar-Rahman II Muhammad I al-Mundhir Abdullah Abd al-Rahman III Caliphs of Córdoba (929–1031) Abd al-Rahman III Al-Hakam II Hisham II Muhammad II Sulayman Hisham II Sulayman Abd Allah al-Mu'ayti Abd al-Rahman IV Ali ibn Hammud al-Nasir Al-Qasim al-Ma'mun ibn Hammud Yahya ibn Ali al-Mu'tali Al-Qasim al-Ma'mun ibn Hammud Abd al-Rahman V Muhammad III Yahya ibn Ali al-Mu'tali Hisham III indicates Hammudid usurpers v t e Abbasid Caliphs Caliphs of Baghdad (749–1258) al-Saffah al-Mansur al-Mahdi al-Hadi Harun al-Rashid al-Amin Ibrahim ibn al-Mahdi al-Ma'mun al-Mu'tasim al-Wathiq al-Mutawakkil al-Muntasir al-Musta'in al-Mu'tazz al-Muhtadi al-Mu'tamid al-Mu'tadid al-Muktafi al-Muqtadir Abdallah ibn al-Mu'tazz al-Qahir al-Radi al-Muttaqi al-Mustakfi al-Muti' al-Ta'i' al-Qadir al-Qa'im al-Muqtadi al-Mustazhir al-Mustarshid al-Rashid al-Muqtafi al-Mustanjid al-Mustadi al-Nasir al-Zahir al-Mustansir I al-Musta'sim (Mongol conquest) Caliphs of Cairo (1261–1517) al-Mustansir II al-Hakim I al-Mustakfi I al-Wathiq I al-Hakim II al-Mu'tadid I al-Mutawakkil I al-Musta'sim al-Mutawakkil I al-Wathiq II al-Musta'sim al-Mutawakkil I al-Musta'in al-Mu'tadid II al-Mustakfi II al-Qa'im al-Mustanjid al-Mutawakkil II al-Mustamsik al-Mutawakkil III al-Mustamsik al-Mutawakkil III (Ottoman conquest) indicates ephemeral caliphs recognized in the city of Baghdad only v t e Fatimid Caliphs al-Mahdi al-Qa'im al-Mansur al-Mu'izz al-Aziz al-Hakim al-Zahir al-Mustansir al-Musta'li al-Amir al-Hafiz al-Zafir al-Fa'iz al-Adid v t e Ottoman sultans / caliphs Dynasty Family tree (detailed) Family tree (simplified) Line of succession Osman I Orhan Murad I Bayezid I Interregnum (İsa Çelebi, Süleyman Çelebi, Musa Çelebi) Mehmed I Mustafa Çelebi Murad II Mehmed II Murad II Mehmed II Bayezid II Cem Sultan Selim I Suleiman I Selim II Murad III Mehmed III Ahmed I Mustafa I Osman II Mustafa I Murad IV Ibrahim Mehmed IV Suleiman II Ahmed II Mustafa II Ahmed III Mahmud I Osman III Mustafa III Abdul Hamid I Selim III Mustafa IV Mahmud II Abdulmejid I Abdulaziz Murad V Abdul Hamid II Mehmed V Mehmed VI Abdulmejid II First Ottoman caliph • Caliph only Category Related templates: Heads of the Osmanoğlu family Valide sultans v t e Islamic states Caliphate Imamah (Shi'a doctrine) Twelver Sevener Guardianship of the Islamic Jurists Islamic republic Islamic monarchy Islamic emirate v t e Empires Ancient (colonies) Akkadian Armenian Urartu Orontid Ancient Assyrian Middle Assyrian Neo-Assyrian Babylonian Old Babylonian Kassite Neo-Babylonian Chinese Qin Han Jin Dʿmt Egyptian Old Kingdom Middle Kingdom New Kingdom Goguryeo Harsha Hellenistic Macedonian Seleucid Ptolemaic Bactrian Indo-Greek Hittite Hunnic White Xiongnu Iranian Median Achaemenid Parthian Sasanian Kush Kushan Magadha Haryanka Shaishunaga Nanda Maurya Shunga Gupta Phoenician Carthaginian Roman Western Eastern Satavahana Neo-Sumerian Xianbei Rouran Post-classical Angevin Aragonese Armenian Bagratid Vaspurakan Artsakh Cilician Zakarid Ayyubid Aztec Benin Bornu Bruneian Bulgarian First Second Burmese First Calakmul Caliphate Rashidun Umayyad Abbasid Fatimid Chalukya Western Eastern Chinese Sui Tang Liao Song Jīn Yuan Chola Ethiopian Aksum Zagwe Solomonic Genoese Georgian Huetar Inca Kannauj Pala Gurjara-Pratihara Rashtrakuta Iranian Tahirid Saffarid Samanid Buyid Japanese Yamato Kamakura Muromachi Edo Kanem Khmer Latin Lithuanian Grand Duchy Commonwealth Majapahit Mali Mongol Yuan Golden Horde Chagatai Khanate Ilkhanate Moroccan Idrisid Almoravid Almohad Norwegian North Sea Oyo Polish Kingdom Commonwealth Hellenic Roman Byzantine Nicaea Thessalonica Trebizond Epirus Morea Romano-Germanic Carolingian Holy Roman Serbian Singhasari Songhai Srivijaya Tibetan Tikal Tiwanaku Toltec Turco-Persian Ghaznavid Great Seljuk Khwarezmian Timurid Turkic First Western Eastern Second Türgesh Uighur Kyrgyz Venetian Vietnamese Dinh Early Le Ly Tran Ho Later Tran Later Le Vijayanagara Wagadou Wari Modern Afghan Ashanti Austrian Austro-Hungarian Brazilian Burmese Second Third Central African Chinese Ming Qing China Manchukuo Contemporary Ethiopian Haitian First Second French First Second German German Empire Nazi Germany Indian Indo-Persian Mughal Sikh Iranian Safavid Afsharid Zand Qajar Pahlavi Japanese Korean Maratha Mexican First Second Mongol Oirat Khoshut Dzungar Kalmyk Bogd Moroccan Saadi 'Alawi Ottoman Russian Tsarist Imperial Contemporary Sokoto Somali Isaaq Tongan Vietnamese Mạc Revival Lê Tay Sơn Dainam Vietnam Colonial American Belgian British English Scottish Chinese Danish Dutch French German Italian Japanese Mongol Omani Polish–Lithuanian Couronian attempts Portuguese Russian Spanish Swedish Lists Empires largest Ancient great powers Medieval great powers Modern great powers European colonialism African empires Miscellaneous "Empire" as a description of foreign policy American Empire Soviet empire

• Caliphates
• Islamic monarchies
• Pan-Islamism
• Religious leadership roles
• Islamic terminology