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Conclusion
The Caliphate system does not resemble any of the world's current political structures. It is nether similar to western liberal models - which few may contest - and represents a sharp contradiction to the dictatorships, monarchies and totalitarian governments that litter the Muslim world. The Islamic political system does not grant authority to a divinely appointed individual or to a clergy, nor does it lie in the hands of one individual and thus the Caliphate is neither a theocracy nor a dictatorship; it is a representative system of governance albeit quite different in the sources of law to the western state, and so neither is it a democracy: it is a distinct model of governance.
We are, possibly, in need of a new set of terms to describe the Islamic system in rhetoric familiar to a western audience for it is characterised by a distinct set of political ideas and political relationships unfamiliar to western political theory. That alone is a big undertaking, but will only be of use if it is first recognised that the Islamic system has of its own a political tradition, extensive corpus of political literature and, indeed, a considerable precedent through the Caliphate's thirteen hundred year history. Talk of future political models for the Muslim world must acknowledge not only this, but the Caliphate is with indigenous precedent, founded on a value system consistent with, not alien to, those of Muslim populations. The prospect of the Caliphate emerging in the near future would mark an end to the repressive political architectures that plague the Muslim and represent a departure from the ailing dynasties, dictators and monarchs who now come under pressure from both their own populations and the west. Such an event could either be hailed as a significant move forward or condemned as step into the past; but it would be unfortunate if, even after increasing awareness, such opinions lie on a western-Muslim fault line.
Reference
1. Lieberman, J (2004). Iraq’s Future and the War on Terrorism. To the Symposium Sponsored by Foundation for the Defense of Democracies and the Committee on the Present Danger. Mayflower Hotel, Washington, DC. 16 June 2004. [http://lieberman.senate.gov/newsroom/release.cfm?id=222668] Accessed 21 June 2005.
2. Roy, Olivier (1994). The Failure of Political Islam. Harvard University Press. pp7
3. Ibid, pp8.
4. The comparative approach is also critiqued by Olivier Roy. Roy, Olivier (1994). The Failure of Political Islam. Harvard University Press. pp8
5. Nabhani, T (2002). The Ruling System in Islam. 5th ed. London: Al-Khilafah Publications.
6. Nabhani, T (1995). al-Shaksiyyah al-Islamiyyah. Beirut: Dar al-Ummah. 4th ed. Volume 2
7. Nabhani, T (2002). The System of Islam. London: Al-Khilafah Publications.
8. ‘Ummah’ is the Arabic term which refers to the Muslim collective but in this context refers only to the portion residing in the Caliphate.
9. An example of this is the Prophetic tradition (hadith): “All of you are guardians and are responsible for your wards. The ruler is a guardian and responsible for his subjects; the man is a guardian and responsible for his family; the woman is a guardian and is responsible for her husbands house and his offspring; and so all of you are guardians and are responsible for your wards.” Sahih Muslim
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