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(араб. «халифа» — «преемник», «заместитель»), титул исламского правителя как руководителя верующих и преемника Мухаммеда, верховного главы исламской общины, осуществлявшего духовное и светское руководство в исламском мире. Большинство халифов принадлежали к суннитской ветви ислама, охватывающей большую часть мусульман. Сунниты верят, что Мухаммед был пророком, призванным по божественному повелению, а потому не мог завещать или передать это свое священное служение ни одному из преемников. Преемники Мухаммеда наследовали лишь земную власть. Шииты придерживаются иного взгляда на халифат. Они считают, что Бог установил для мусульманской общины и духовную, и светскую власть — имамат. Шииты признают потомков Али, двоюродного брата Мухаммеда и мужа его дочери Фатимы, законными имамами ислама, исключая таким образом всех суннитских халифов.Фатимидский халифат (909-1171) был наиболее известным шиитским халифатом в истории ислама. Другие династии, такие как Идрисиды в Марокко (789-921) и Сефевиды в Иране (1502-1736), также претендовали на титул халифа. Конец Османского халифата после Первой мировой войны означал гибель самой системы исламского халифата. Проведенные в Каире и Мекке конференции не смогли определить будущее этого института, а тенденция к секуляризации, возникшая в современной Турции, постепенно стала набирать силу и в остальном мусульманском мире.
Период праведных халифов (632-661). Первых четырех халифов называют праведными. Они руководили халифатом из Медины, а их правление было выборным. Этими халифами были Абу Бакр (632-634), тесть Мухаммеда, Омар (634-644), Осман (644-656) и Али (656-661), муж Фатимы, любимой дочери Мухаммеда. В этот период арабские войска завоевали Сирию, Палестину, Армению, Персию и Египет; в их руках оказались также Кипр, Крит и Родос.
Омейядский халифат (661-750). Омейядский халифат возглавляли сторонники Османа, называемые Омейядами. Их столицей был Дамаск. Власть Омейядов распространялась до Пиренеев на западе и до реки Инд на востоке. В этот период должность халифа стала наследственной. Была создана особая бюрократическая система, необходимая для управления обширной мусульманской империей.
Аббасидский халифат (750-1258). Аббасидский халифат получил свое название от имени Аббаса, дяди Мухаммеда. Его центром был Багдад, преобладающее положение в этот период заняла Персия. Халиф Харун ар-Рашид (786-809), содержавший роскошный двор, хорошо известен по сказкам Тысячи и одной ночи. Его преемник аль-Мамун (813-833) также покровительствовал культуре, особо поощряя переводы древнегреческой литературы. Аббасидский халифат и город Багдад были разрушены монголами в 1258.
Омейядский халифат в Испании (756-1031). Этот халифат был основан единственным уцелевшим членом династии Омейядов после резни, последовавшей за их падением в 750. Его столицей была Кордова, однако культурными центрами стали города Толедо, Гранада и Севилья.
Фатимидский халифат (909-1171). Первоначально Фатимиды появились в Северной Африке в 909, а с 969 укрепили свою власть в Египте. Они считали себя потомками Али и Фатимы. Халифат был покорен Саладином в 1171 и номинально подчинен Аббасидам.
Османский халифат (1517-1924). В период между 1258 и 1517 аббасидские халифы находились под властью египетских мамлюков. В 1517 османский султан Селим I взял в плен последнего аббасидского халифа, после чего титул халифа принадлежал только османской династии. Османский халифат был упразднен в 1924 турецким Национальным собранием.
См. также МУСУЛЬМАНЕ.

ХАЛИФ(араб. «халифа» — «преемник», «заместитель»), титул исламского правителя как руководителя верующих и преемника Мухаммеда, верховного главы исламской общины, осуществлявшего духовное и светское руководство в исламском мире.Большинство халифов принадлежали к суннитской ветви ислама, охватывающей большую часть мусульман. Сунниты верят, что Мухаммед был пророком, призванным по божественному повелению, а потому не мог завещать или передать это свое священное служение ни одному из преемников. Преемники Мухаммеда наследовали лишь земную власть.Шииты придерживаются иного взгляда на халифат. Они считают, что Бог установил для мусульманской общины и духовную, и светскую власть — имамат. Шииты признают потомков Али, двоюродного брата Мухаммеда и мужа его дочери Фатимы, законными имамами ислама, исключая таким образом всех суннитских халифов. Фатимидский халифат (909-1171) был наиболее известным шиитским халифатом в истории ислама.Другие династии, такие как Идрисиды в Марокко (789-921) и Сефевиды в Иране (1502-1736), также претендовали на титул халифа. Конец Османского халифата после Первой мировой войны означал гибель самой системы исламского халифата. Проведенные в Каире и Мекке конференции не смогли определить будущее этого института, а тенденция к секуляризации, возникшая в современной Турции, постепенно стала набирать силу и в остальном мусульманском мире.Период праведных халифов (632-661). Первых четырех халифов называют праведными. Они руководили халифатом из Медины, а их правление было выборным. Этими халифами были Абу Бакр (632-634), тесть Мухаммеда, Омар (634-644), Осман (644-656) и Али (656-661), муж Фатимы, любимой дочери Мухаммеда. В этот период арабские войска завоевали Сирию, Палестину, Армению, Персию и Египет; в их руках оказались также Кипр, Крит и Родос.Омейядский халифат (661-750). Омейядский халифат возглавляли сторонники Османа, называемые Омейядами. Их столицей был Дамаск. Власть Омейядов распространялась до Пиренеев на западе и до реки Инд на востоке. В этот период должность халифа стала наследственной. Была создана особая бюрократическая система, необходимая для управления обширной мусульманской империей.Аббасидский халифат (750-1258). Аббасидский халифат получил свое название от имени Аббаса, дяди Мухаммеда. Его центром был Багдад, преобладающее положение в этот период заняла Персия. Халиф Харун ар-Рашид (786-809), содержавший роскошный двор, хорошо известен по сказкам Тысячи и одной ночи. Его преемник аль-Мамун (813-833) также покровительствовал культуре, особо поощряя переводы древнегреческой литературы. Аббасидский халифат и город Багдад были разрушены монголами в 1258.Омейядский халифат в Испании (756-1031). Этот халифат был основан единственным уцелевшим членом династии Омейядов после резни, последовавшей за их падением в 750. Его столицей была Кордова, однако культурными центрами стали города Толедо, Гранада и Севилья.Фатимидский халифат (909-1171). Первоначально Фатимиды появились в Северной Африке в 909, а с 969 укрепили свою власть в Египте. Они считали себя потомками Али и Фатимы. Халифат был покорен Саладином в 1171 и номинально подчинен Аббасидам.Османский халифат (1517-1924). В период между 1258 и 1517 аббасидские халифы находились под властью египетских мамлюков. В 1517 османский султан Селим I взял в плен последнего аббасидского халифа, после чего титул халифа принадлежал только османской династии. Османский халифат был упразднен в 1924 турецким Национальным собранием. См. также МУСУЛЬМАНЕ.

The Caliph Arabic: خليفة /khalīfah/ is the Head of state in a Caliphate, and the title for the leader of the Islamic Ummah, an Islamic community ruled by the Shari’ah. It is a transliterated version of the Arab word   which means «successor» or «representative». The early leaders of the Muslim nation following Muhammad’s (570–632) death were called «Khalifat Rasul Allah», means the political successors to the messenger of God (referring to Muhammad). Some academics prefer to transliterate the term as Khalīf.

Caliphs were often also referred to as Amīr al-Mu’minīn (أمير المؤمنين) «Commander of the Faithful», Imam al-Ummah, Imam al-Mu’minīn (إمام المؤمنين), or more colloquially, leader of the Muslims. After the first four caliphs (Abu Bakr, Umar ibn al-Khattab, Uthman ibn Affan, and Ali), the title was claimed by the Umayyads, the Abbasid, and the Ottomans, and at times, by competing dynasties in Spain, Northern Africa, and Egypt. Most historical Muslim governors were called sultans or Amīr al-Mu’minīns, and gave allegiance to a caliph, but at times had very little real authority. The title has been defunct since the Republic of Turkey abolished the Ottoman Caliphate in 1924, although some individuals and groups have called for its restoration.

Succession to Muhammad

Fred Donner, in his book The Early Islamic Conquests (1981), argues that the standard Arabian practice at the time was for the prominent men of a kinship group, or tribe, to gather after a leader’s death and elect a leader from amongst themselves. There was no specified procedure for this shura, or consultation. Candidates were usually from the same lineage as the deceased leader, but they were not necessarily. Capable men who would lead well were preferred over an ineffectual heir.

This is also the argument advanced by Sunni Muslims, who believe that Muhammad’s Father-in-law Abu Bakr was chosen by the community and that this was the proper procedure. They further argue that a caliph may be ideally chosen by election or community consensus.

Shi’a Muslims disagree. They believe that since Muhammad had given many indications that , his cousin and son-in-law, is his chosen successor, regardless of democracy. and his descendants are believed to have been the only proper Muslim leaders, or Imams in the Shia’s point of view. This matter is covered in much greater detail in the article Succession to Muhammad and in the article on Shi’a Islam.

A third branch of Islam, the Ibadi Kharijites, believes that the caliphate rightly belongs to the greatest spiritual leader among Muslims, regardless of his lineage. They are currently an extremely small sect, found mainly in Oman.

The question of who should succeed Muhammad was not the only issue that faced the early Muslims; they also had to clarify the extent of the leader’s powers. Muhammad, during his lifetime, was not only the Muslim political leader, but the Islamic prophet. All law and spiritual practice proceeded from Muhammad. Nobody claimed that his successor would be a prophet; succession referred to political authority. The uncertainty centered on the extent of that authority. Muhammad’s revelations, claiming to be directly from God, were soon codified and written down as the Qur’an, which was accepted as a supreme authority, limiting what a caliph could legitimately command.

However, there is some evidence that some early caliphs did believe that they had authority to rule in matters not specified in the Qur’an. They believed themselves to be temporal and spiritual leaders even in issues not commanded in the Quran, and insisted that implicit obedience to the caliph in all things not contradicting the Quran, was the hallmark of the good Muslim. The modern scholars Patricia Crone and Martin Hinds, in their book God’s Caliph, outline the evidence for an early, expansive view of the caliph’s importance and authority. They argue that this view of the caliph was eventually nullified (in Sunni Islam, at least) by the rising power of the ulema, or Islamic lawyers, judges, scholars, and religious specialists. The ulema insisted on their right to determine what was legal and orthodox. The proper Muslim leader, in the ulema’s opinion, was the leader who enforced the rulings of the ulema, rather than making rulings of his own, unless he himself was qualified in Islam. Conflict between caliph and ulema, akin to a modern judiciary, was a recurring theme in early Islamic history, and ended in the victory of the ulema. The caliph was henceforth limited to temporal rule only. He would be considered a righteous caliph if he were guided by the ulema. Crone and Hinds argue that Shi’a Muslims, with their expansive view of the powers of the Imam, have preserved some of the beliefs of the early Ummayad dynasty which ironically, they despise. Crone and Hinds’ thesis is not accepted by all scholars.

Most Sunni Muslims now believe that the caliph has always been a merely temporal ruler, and that the ulema has always been responsible for adjudicating orthodoxy and Islamic law (shari’a). The first four caliphs are called the Rashidun, the Rightly Guided Caliphs, because they are believed to have followed the Qur’an and the way or sunnah of Muhammad in all things. This formulation itself presumes the Sunni ulema’s view historically.

Al-Ghazali on the desired character traits for administration

Al Ghazali wrote the «Nasihat al-Muluk» or «Advice for Kings» to a Seljuq Caliph in which he gave ten different ethics of royal administration:

1. The ruler should understand the importance and danger of the authority entrusted to him. In authority there is great blessing, since he who exercises it righteously obtained unsurpassed happiness but if any ruler fails to do so he incurs torment surpassed only by the torment for unbelief.
2. The ruler should always be thirsting to meet devout religious scholars and ask them for advice.
3. The ruler should understand that he must not covet the wives of other men and be content with personally refraining from injustice, but must discipline his slave-troops, servants, and officers and never tolerate unjust conduct by them; for he will be interrogated not only about his own unjust deeds but also about those of his staff.
4. The ruler should not be dominated by pride; for pride gives rise to the dominance of anger, and will impel him to revenge. Anger is the evil genius and blight of the intellect. If anger is becoming dominant it will be necessary for the ruler in all his affairs to bend his inclinations in the direction of forgiveness and make a habit of generosity and forbearance unless he is to be like the wild beasts.
5. In every situation that arises, the ruler should figure that he is the subject and the other person is the holder of authority. He should not sanction for others anything that he would not sanction for himself. For if he would do so he would be making fraudulent and treasonable use of the authority entrusted to him.
6. The ruler should not disregard the attendance of petitioners at his court and should beware of the danger of so doing. He should solve the grievances of the Muslims.
7. The ruler should not form a habit of indulging the passions. Although he might dress more finely or eat more sumptuously, he should be content with all that he has; for without contentment, just conduct will not be possible.
8. The ruler should make the utmost effort to behave gently and avoid governing harshly.
9. The ruler should endeavor to keep all the subjects pleased with him. The ruler should not let himself be so deluded by the praise he gets from any who approach him as to believe that all the subjects are pleased with him. On the contrary, such praise is entirely due to fear. He must therefore appoint trustworthy persons to carry on espionage and inquire about his standing among the people, so that he may be able to learn his faults from men’s tongues.
10. The ruler should not give satisfaction to any person if a contravention of God’s law would be required to please him for no harm will come from such a person’s displeasure.

Single Caliph for the Muslim World

It has been recorded that Muhammad has said:

«Whosoever comes to you while your affairs has been united under one man, intending to break your strength or dissolve your unity, kill him.»

«The children of Israel have been governed by Prophets; whenever a Prophet died another Prophet succeeded him; but there will be no prophet after me. There will be caliphs and they will number many (in one time); they asked: What then do you order us? He (saw) said: Fulfil Bayah to them, only the first of them, the first of them, and give them their dues; for verily Allah will ask them about what he entrusted them with»

Umar bin Al-Khattab another disciple of Muhammad is reported to have said: “There is no way for two (leaders) together at any one time»

The 10th century Sunni scholar Imam of al-Haramayn (i.e Makkah and Medinah) Al-Juwayni wrote:

“Our (scholarly) associates agree on precluding the investing of two different individuals with the imamate at either end of the world. But, they add: If it should happen that two different persons were invested with the imamate, that would be analogous to the situation of two guardians contracting a marriage for the same woman to two different suitors without either being aware of the other’s contract. The decision in the matter rests on the application of jurisprudence. My opinion on this issue is that investiture of two individuals with the imamate in a single locality within relatively restricted boundaries and limited provinces is not permitted and the investiture should be in accord with a consensus. But, when the distances are great and the two Imams quite remote from each other, there is room to allow it, although this cannot be established conclusively.”

The 11th century Sunni jurist Al-Mawardi wrote:

“The investment of two rulers in two different cities is invalid in both cases, for the ummah may not have two rulers simultaneously, even though there are some dissenting voices who would make that permissible. Jurists are disagreed regarding which one of the two should be sovereign. One party take him to be the one elected in the city where the previous leader died, because its residents are more entitled to make the choice, the rest of the Community in other districts delegating the task to them… Others have suggested that each one of the two must give up the office in favour of his opponent, thus allowing the elections to opt for one or the other..”

Imam Al-Nawawi a 12th century authority of the Sunni Shafi’i madhhab said: «It is forbidden to give an oath to two caliphs or more, even in different parts of the world and even if they are far apart»

Imam Al-Juzairi, a more modern expert on the Fiqh of the four Sunni madhhabs said regarding the opinion of the four Imams, “…It is forbidden for Muslims to have two Imams in the world whether in agreement or discord.»

History

Abū Bakr nominated Umar as his successor on his deathbed, and the Muslim community submitted to his choice. His successor, Uthman, was elected by a council of electors. Uthman was killed by members of a disaffected group. then took control, but was not universally accepted as caliph. He faced numerous rebellions and was assassinated after a tumultuous rule of only five years. This period is known as the Fitna, or the First Islamic civil war.

One of ‘s challengers was , a relative of Uthman. After ‘s death, managed to overcome all other claimants to the Muslim Caliphate.

The first four caliphs are called Rashidun, or «rightly guided» caliphs by Sunni muslims. Even though there were many pious and prominent caliphs after them, being the companion(sahaba) of the prophet, they are considered the best.

Umayyad

Under the Umayyads, the Muslim empire grew rapidly. To the West, Muslim rule expanded across North Africa and into Spain. To the East, it expanded through Iran and ultimately to India. This made it one of the largest empires in the history of West Eurasia, extending its entire breadth.

However, the Umayyad dynasty was not universally supported within Islam itself. Some Muslims supported prominent early Muslims like az-Zubayr; others felt that only members of Muhammad’s clan, the Banū Hashim, or his own lineage, the descendants of , should rule. There were numerous rebellions against the Umayyads, as well as splits within the Umayyad ranks (notably, the rivalry between Yaman and Qays). Eventually, supporters of the Banu Hisham and Alid claims united to bring down the Umayyads in 750. However, the ‘, «the Party of «, 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 . Following this disappointment, the finally split from the majority Sunni Muslims and formed what are today the several denominations.

Abbasids

The Abbasids would provide an unbroken line of caliphs for over three centuries, consolidating Islamic rule and cultivating great intellectual and cultural developments in the Middle East. But by 940 the power of the caliphate under the Abbasids was waning as non-Arabs, particularly the Turkish (and later the Mamluks in Egypt in the latter half of the 13th century), gained influence, and sultans and Emirs became increasingly independent. However, the caliphate endured as both a symbolic position and a unifying entity for the Islamic world.

During the period of the Abassid dynasty, Abassid claims to the caliphate did not go unchallenged. The Said ibn Husayn of the Fatimid dynasty, which claimed descendancy of Muhammad through his daughter, claimed the title of Caliph in 909, creating a separate line of caliphs in North Africa. Initially covering Morocco, Algeria, Tunisia and Libya, the Fatimid caliphs extended their rule for the next 150 years, taking Egypt and Palestine, before the Abbassid dynasty was able to turn the tide, limiting Fatimid rule to Egypt. The Fatimid dynasty finally ended in 1171. The Umayyad dynasty, which had survived and come to rule over the Muslim provinces of Spain, reclaimed the title of Caliph in 929, lasting until it was overthrown in 1031.

Shadow Caliphate

1258 saw the conquest of Baghdad and the execution of Abassid caliph Al-Musta’sim by Mongol forces under Hulagu Khan. A surviving member of the Abbasid House was installed as Caliph at Cairo under the patronage of the Mamluk Sultanate three years later. However, the authority of this line of Caliphs was confined to ceremonial and religious matters, and later Muslim historians referred to it as a «shadow» caliphate.

Ottomans

As the Ottoman Empire grew in size and strength, Ottoman rulers beginning with Mehmed II began to claim caliphal authority. Their claim was strengthened when the Ottoman Empire defeated the Mamluk Sultanate in 1517 and took control of most Arab lands. The last Abbasid Caliph at Cairo, Al-Mutawakkil III, was taken into custody and was transported to İstanbul, where he surrendered the Caliphate to Selim I.

Ottoman rulers were known primarily by the title of Sultan.

File:Ottoman 1683.png

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 peace treaty with Russia in 1774. The outcome of this war was disastrous for the Ottomans. Large territories, including those with large Muslim populations such as Crimea, were lost to the Christian Russian Empire. However, the Ottomans under Abdulhamid I claimed a diplomatic victory, the recognition of themselves as protectors of Muslims in Russia as part of the peace treaty. This was the first time the Ottoman caliph was acknowledged as having political significance outside of Ottoman borders by a European power. As a consequence of this diplomatic victory, as the Ottoman borders were shrinking, the powers of the Ottoman caliph increased.

Around 1880 Sultan Abdulhamid II reasserted the title as a way of countering creeping European colonialism in Muslim lands. His claim was most fervently accepted by the Muslims of British India. By the eve of the First World War, the Ottoman state, despite its weakness vis-à-vis Europe, represented the largest and most powerful independent Islamic political entity. But the sultan also enjoyed some authority beyond the borders of his shrinking empire as caliph of Muslims in Egypt, India and Central Asia.

Abolition of the institution

On March 3, 1924, the Turkish Grand National Assembly, on the initiative of Mustafa Kemal Atatürk, abolished the institution of the Caliphate, transferring its powers within Turkey to the Assembly.

Occasional demonstrations have been held calling for the reestablishment of the Caliphate.^[1]

Notable Caliphs

• Abu Bakr: First rightly guided caliph. Subdued rebel tribes in the Ridda Wars.
• Umar ibn al-Khattab: Second rightly guided caliph. During his reign, the Islamic empire expanded to include Egypt, Jerusalem, and Persia.
• Uthman ibn Affan: Third rightly guided caliph. The Qur’an was compiled under his direction. Killed by rebels.
• Ali: Fourth and last rightly guided caliph, and considered the first Imam by Shi’a Muslims. His reign was fraught with internal conflict.
• Muawiya I: First caliph of the Umayyad Dynasty. Muawiya instituted dynastic rule by appointing his son Yazid as his successor, a trend that would continue through subsequent caliphates.
• Abd al-Malik ibn Marwan — Fifth caliph of Ummayad Dynasty, translated important records into Arabic, established an Islamic currency system, led additional wars against the Byzantines and ordered construction of the Dome of the Rock.
• Umar ibn Abd al-Aziz: Umayyad caliph considered by some (mainly Sunnis) to be a fifth rightly guided caliph.
• Harun al-Rashid: Abbasid caliph during whose reign Baghdad became the world’s preeminent center of trade, learning, and culture. Harun is the subject of many stories in the famous work 1001 Arabian Nights.
• Selim I the Brave: First Caliph of the Ottoman Empire with the conquest of Egypt and the Holy Cities. Defeated the powerful Shia Safavid Empire.
• Suleiman the Magnificent: Early Ottoman Sultan during whose reign the Ottoman Empire reached its zenith.
• Abdul Mejid II: Last Caliph of the Ottoman Dynasty, the 101st Caliph in line from Caliph Abu Bakr. On August 23, 1944, Abdul Mejid II passed away at his house in the Boulevard Suchet, Paris XVIe, France. He was buried at Medina, Saudi Arabia.

Several Arabic surnames found throughout the Middle East are derived from the word khalifa. These include: Khalif, Khalifa, Khillif, Kalif, Kalaf, Khalaf, and Kaylif. The usage of this title as a surname is comparable to the existence of surnames such as King, Duke, and Noble in the English language.

Dynasties

The more important dynasties include:

• The Umayyad dynasty in Damascus (661–750), followed by:
• The Abbasid dynasty in Baghdad (750–1258), and later in Cairo (under Mameluk control) (1260–1517).
• The Shi’ite Fatimid dynasty in North Africa and Egypt (909–1171). Not universally accepted and not currently included in the list here.
• The Rahmanids, a surviving branch of the Damascus Umayyads, established «in exile» as Emirs of Córdoba, Spain, declared themselves Caliphs (known as the Caliphs of Cordoba; not universally accepted; 929–1031).
• The Almohad dynasty in North Africa and Spain (not universally accepted; 1145–1269). Traced their descent not from Muhammad, but from a puritanic reformer in Morocco who claimed to be the Mahdi (a puritanic reformer in Morocco, bringing down the «decadent» Almoravid emirate) whose son established a sultanate and claimed to be a caliph.
• The Ottomans (1517–1924; main title Padishah, also known as Great Sultan etc.), assumed the title after defeating the Mamluk Sultanate and used it sporadically between the 16th and early 20th century.

Note on the overlap of Umayyad and Abbasid Caliphates: After the massacre of the Umayyad clan by the Abbassids, one lone prince escaped and fled to North Africa, which remained loyal to the Umayyads. This was Abd-ar-rahman I. From there, he proceeded to Spain, where he overthrew and united the provinces conquered by previous Umayyad Caliphs (in 712 and 712). From 756 to 929, this Umayyad domain in Spain was an independent emirate, until Abd-ar-rahman I reclaimed the title of Caliph for his dynasty. The Umayyad Emirs of Spain are not listed in the summary below because they did not claim the caliphate until 929. For a full listing of all the Umayyad rulers in Spain see the Umayyad article.

Claims to the caliphate

Many local rulers throughout Islamic history have claimed to be caliphs. Most claims were ignored outside their limited domains. In many cases, these claims were made by rebels against established authorities and died when the rebellion was crushed. Notable claimants include:

• Abd-Allah ibn al-Zubayr, who held the Hijaz against the Ummayad، certain scholars considered him a legitimate caliph, being a close companion of Muhammad. His rebellion, centered in Makkah, was crushed by an infamous Umayyad general, Hajj. Hajjaj’s attack caused some damage in Makkah, and necessitated the rebuilding of the Ka’ba.
• Caliph of the Sudan, a Songhai king of the Sahel
• Hussein bin Ali, Sharif of Mecca, who claimed Caliphate at Medina two days after it was abandoned by the Republic of Turkey. The Saudis, realizing that a unified Islamic government would pose a threat to the absolute monarchy that they held over Arabia quicky defeated his movement.

See also

• Caliphate
• Emir
• Sultan
• Shah
• Sheikh ul-Islam
• History of Islam
• Muhammad
• Succession to Muhammad
• Category:Caliphs
• Sunni Islam
• Shi’a Islam
• Khalifatul Masih
• Khilafah ( Caliphate)

References

• Crone, Patricia, and Martin Hinds. God’s Caliph: Religious Authority in the First Centuries of Islam. Cambridge: Cambridge University Press, 1986. ISBN 0521321859.
• Donner, Fred. The Early Islamic Conquests. Princeton, New Jersey: Princeton University Press, 1981. ISBN 0691053278.
• RoyalArk here Morocco — see also other present countries

External links

• Ahmadiyya Muslim Caliphs

Worldstatesmen.org

• Hizb-ut-tahrir UK website
• Khilafah.com official website
• Caliphate.eu official website

Khalifa (خليفة ) is Arab and is normally considered to be a «successor» or «representative«. Another definition is «stewardship» of nature and family, and is a key obligation of a Muslim.

Kalifa, as frequently used in the Qur’an which refers to those who enter into the blessings enjoyed by their ancestors, specifically Islam as khalifat Allah on Earth.

The word is also most commonly used for the Islam leader of the Ummah, which is translated into English as Caliph (see there for this definition and more information).

However there are also several other specific uses of the same title for Muslim offices at lower levels of power and authority.

Successor / Representative / Stewardship

The more general meaning of Khalifa refers to the successors of the Prophet Muhammad. As described in Islam, Muhammad gave no specific directions as to the choosing of his successor when he passed away. He had only asked Abu Bakr to perform the salat during his final illness. At this time there were two customary means of selecting a leader: having a hereditary leader for general purposes, and choosing someone with good qualities in times of crisis or opportunities for action. Both methods were advocated by different groups among the early Muslims, which led to the early division between the Sunni and Shi’a Muslims. In the initial stages the latter way of choosing leadership prevailed among the Muslims from which came Abu Bakr, Umar ibn al-Khattab and Uthman ibn Affan. Those opposing this method thought that Ali, Muhammad’s nearest relative, should have succeeded him; therefore Ali became the fourth Caliph.

While Sunni and Shia Islam differ sharply on the conduct of a caliph and the right relations between a leader and a community, they do not differ on the underlying theory of stewardship. Both abhor waste of natural resources in particular to show off or demonstrate power. Many consider this conservation urge a necessity of any desert culture, where oases are precious and natural capital must be preserved, in particular clean water sources.

Other dynasties were established as well: Umayyad (661-750), Abbasid (750-1517) and then the Shi’a became a minority with their own leaders and successors, but at one time their caliphs rivaled that of the Sunnis. The Caliphate was assumed by the Ottoman Turkish rulers (sultans) and then abolished by the secular reforms of Mustafa Kemal Atatürk in 1924. The Kalifa technically is considered an essential component of the Islamic state, and its absence is one reason why no Muslim state exists today, even though there are countries with Muslim majorities, ruled under Islamic law; but in practice, there appears little desire to return to the Caliphate.

Three specific ways in which khalifa is manifested in Muslim practice are the creation of Haram to protect water, Hima to protect other species (including those useful to man), and promoting an Islamic identity.

The modern theory of khalifa as Ecological stewardship has developed as part of Islam — notably in the work of Seyyed Hossein Nasr.

Titular uses

Religious leaders

• In 19th century Sudan, Mohammed Ahmed «the Mahdi» was succeeded by Abdallahi ibn Muhammad «the Khalifa».
• In the Ahmadiyya sect, khalifatul Masih is the title of the successors of its founding Messiah, except in the break-away Lahore branch, which is led by its own Emirs.

Secular offices

In Morocco, the Sherifian Monarch awarded the title Khalifa or Chaliphe, here meaning ‘Viceroy‘, to royal princes (styled Moulay), including future Sultans, who represented the crown in a part of the sultanate:

• especially in the former royal capitals Marrakesh, Fes and Meknes
• also in other mayor cities, e.g. in Shawiya, Casablanca, Tafilalt, Tadla, Tiznit Tindouf, in the valley of the Draa River and in Tetouan.
• but also, in the 20th century, as irrevocably fully mandated Representative of the Sultan in the Spanish Zone, known after him in Spanish as el Jalifato (note the definite article; although the Spanish word can also be applied to other deputies of various Moroccan officials), besides the Alto comisario (de facto governing ‘High Commissioner’) of the colonial ‘protector’ Spain, which called his office el Jalifa (not Califa, the word for any ‘imperial’ Caliph, ruling a Caliphate):
  • 19 April 1913 — 9 November 1923 Mulay al-Mahdi bin Isma’il bin Muhammad (d. 1923)
  • 9 November 1923 — 9 November 1925 Vacant
  • 9 November 1925 — 16 March 1941 Mulay Hassan bin al-Mahdi (1st time) (b. 1912)
  • 16 March 1941 — October 1945 Vacant
  • October 1945 — 7 April 1956 Mulay Hassan bin al-Mahdi (2nd time)

Other uses

Khalifa can have a definition, be a first name, or family or tribe name. Like many titles, Khalifa also occurs in many names.
It is the family name of the Al Khalifa dynasty, rulers of the peninsular Arab nation of Bahrain, who are descended from the Bani Utub tribe.

One of the more notable Khalifa’s of modern times is Khalifa Saleh Abdulla Haroon. Son of the Director of Air Transport and Airport affairs. Founder of the government backed iLoveQatar Marketing.

The Caliph Arabic: خليفة /khalīfah/ is the Head of state in a Caliphate, and the title for the leader of the Islamic Ummah, an Islamic community ruled by the Shari’ah. It is a transliterated version of the Arab word   which means «successor» or «representative». The early leaders of the Muslim nation following Muhammad’s (570–632) death were called «Khalifat Rasul Allah», means the political successors to the messenger of God (referring to Muhammad). Some academics prefer to transliterate the term as Khalīf.

Caliphs were often also referred to as Amīr al-Mu’minīn (أمير المؤمنين) «Commander of the Faithful», Imam al-Ummah, Imam al-Mu’minīn (إمام المؤمنين), or more colloquially, leader of the Muslims. After the first four caliphs (Abu Bakr, Umar ibn al-Khattab, Uthman ibn Affan, and Ali), the title was claimed by the Umayyads, the Abbasid, and the Ottomans, and at times, by competing dynasties in Spain, Northern Africa, and Egypt. Most historical Muslim governors were called sultans or Amīr al-Mu’minīns, and gave allegiance to a caliph, but at times had very little real authority. The title has been defunct since the Republic of Turkey abolished the Ottoman Caliphate in 1924, although some individuals and groups have called for its restoration.

Succession to Muhammad

Fred Donner, in his book The Early Islamic Conquests (1981), argues that the standard Arabian practice at the time was for the prominent men of a kinship group, or tribe, to gather after a leader’s death and elect a leader from amongst themselves. There was no specified procedure for this shura, or consultation. Candidates were usually from the same lineage as the deceased leader, but they were not necessarily. Capable men who would lead well were preferred over an ineffectual heir.

This is also the argument advanced by Sunni Muslims, who believe that Muhammad’s Father-in-law Abu Bakr was chosen by the community and that this was the proper procedure. They further argue that a caliph may be ideally chosen by election or community consensus.

Shi’a Muslims disagree. They believe that since Muhammad had given many indications that , his cousin and son-in-law, is his chosen successor, regardless of democracy. and his descendants are believed to have been the only proper Muslim leaders, or Imams in the Shia’s point of view. This matter is covered in much greater detail in the article Succession to Muhammad and in the article on Shi’a Islam.

A third branch of Islam, the Ibadi Kharijites, believes that the caliphate rightly belongs to the greatest spiritual leader among Muslims, regardless of his lineage. They are currently an extremely small sect, found mainly in Oman.

The question of who should succeed Muhammad was not the only issue that faced the early Muslims; they also had to clarify the extent of the leader’s powers. Muhammad, during his lifetime, was not only the Muslim political leader, but the Islamic prophet. All law and spiritual practice proceeded from Muhammad. Nobody claimed that his successor would be a prophet; succession referred to political authority. The uncertainty centered on the extent of that authority. Muhammad’s revelations, claiming to be directly from God, were soon codified and written down as the Qur’an, which was accepted as a supreme authority, limiting what a caliph could legitimately command.

However, there is some evidence that some early caliphs did believe that they had authority to rule in matters not specified in the Qur’an. They believed themselves to be temporal and spiritual leaders even in issues not commanded in the Quran, and insisted that implicit obedience to the caliph in all things not contradicting the Quran, was the hallmark of the good Muslim. The modern scholars Patricia Crone and Martin Hinds, in their book God’s Caliph, outline the evidence for an early, expansive view of the caliph’s importance and authority. They argue that this view of the caliph was eventually nullified (in Sunni Islam, at least) by the rising power of the ulema, or Islamic lawyers, judges, scholars, and religious specialists. The ulema insisted on their right to determine what was legal and orthodox. The proper Muslim leader, in the ulema’s opinion, was the leader who enforced the rulings of the ulema, rather than making rulings of his own, unless he himself was qualified in Islam. Conflict between caliph and ulema, akin to a modern judiciary, was a recurring theme in early Islamic history, and ended in the victory of the ulema. The caliph was henceforth limited to temporal rule only. He would be considered a righteous caliph if he were guided by the ulema. Crone and Hinds argue that Shi’a Muslims, with their expansive view of the powers of the Imam, have preserved some of the beliefs of the early Ummayad dynasty which ironically, they despise. Crone and Hinds’ thesis is not accepted by all scholars.

Most Sunni Muslims now believe that the caliph has always been a merely temporal ruler, and that the ulema has always been responsible for adjudicating orthodoxy and Islamic law (shari’a). The first four caliphs are called the Rashidun, the Rightly Guided Caliphs, because they are believed to have followed the Qur’an and the way or sunnah of Muhammad in all things. This formulation itself presumes the Sunni ulema’s view historically.

Al-Ghazali on the desired character traits for administration

Al Ghazali wrote the «Nasihat al-Muluk» or «Advice for Kings» to a Seljuq Caliph in which he gave ten different ethics of royal administration:

1. The ruler should understand the importance and danger of the authority entrusted to him. In authority there is great blessing, since he who exercises it righteously obtained unsurpassed happiness but if any ruler fails to do so he incurs torment surpassed only by the torment for unbelief.
2. The ruler should always be thirsting to meet devout religious scholars and ask them for advice.
3. The ruler should understand that he must not covet the wives of other men and be content with personally refraining from injustice, but must discipline his slave-troops, servants, and officers and never tolerate unjust conduct by them; for he will be interrogated not only about his own unjust deeds but also about those of his staff.
4. The ruler should not be dominated by pride; for pride gives rise to the dominance of anger, and will impel him to revenge. Anger is the evil genius and blight of the intellect. If anger is becoming dominant it will be necessary for the ruler in all his affairs to bend his inclinations in the direction of forgiveness and make a habit of generosity and forbearance unless he is to be like the wild beasts.
5. In every situation that arises, the ruler should figure that he is the subject and the other person is the holder of authority. He should not sanction for others anything that he would not sanction for himself. For if he would do so he would be making fraudulent and treasonable use of the authority entrusted to him.
6. The ruler should not disregard the attendance of petitioners at his court and should beware of the danger of so doing. He should solve the grievances of the Muslims.
7. The ruler should not form a habit of indulging the passions. Although he might dress more finely or eat more sumptuously, he should be content with all that he has; for without contentment, just conduct will not be possible.
8. The ruler should make the utmost effort to behave gently and avoid governing harshly.
9. The ruler should endeavor to keep all the subjects pleased with him. The ruler should not let himself be so deluded by the praise he gets from any who approach him as to believe that all the subjects are pleased with him. On the contrary, such praise is entirely due to fear. He must therefore appoint trustworthy persons to carry on espionage and inquire about his standing among the people, so that he may be able to learn his faults from men’s tongues.
10. The ruler should not give satisfaction to any person if a contravention of God’s law would be required to please him for no harm will come from such a person’s displeasure.

Single Caliph for the Muslim World

It has been recorded that Muhammad has said:

«Whosoever comes to you while your affairs has been united under one man, intending to break your strength or dissolve your unity, kill him.»

«The children of Israel have been governed by Prophets; whenever a Prophet died another Prophet succeeded him; but there will be no prophet after me. There will be caliphs and they will number many (in one time); they asked: What then do you order us? He (saw) said: Fulfil Bayah to them, only the first of them, the first of them, and give them their dues; for verily Allah will ask them about what he entrusted them with»

Umar bin Al-Khattab another disciple of Muhammad is reported to have said: “There is no way for two (leaders) together at any one time»

The 10th century Sunni scholar Imam of al-Haramayn (i.e Makkah and Medinah) Al-Juwayni wrote:

“Our (scholarly) associates agree on precluding the investing of two different individuals with the imamate at either end of the world. But, they add: If it should happen that two different persons were invested with the imamate, that would be analogous to the situation of two guardians contracting a marriage for the same woman to two different suitors without either being aware of the other’s contract. The decision in the matter rests on the application of jurisprudence. My opinion on this issue is that investiture of two individuals with the imamate in a single locality within relatively restricted boundaries and limited provinces is not permitted and the investiture should be in accord with a consensus. But, when the distances are great and the two Imams quite remote from each other, there is room to allow it, although this cannot be established conclusively.”

The 11th century Sunni jurist Al-Mawardi wrote:

“The investment of two rulers in two different cities is invalid in both cases, for the ummah may not have two rulers simultaneously, even though there are some dissenting voices who would make that permissible. Jurists are disagreed regarding which one of the two should be sovereign. One party take him to be the one elected in the city where the previous leader died, because its residents are more entitled to make the choice, the rest of the Community in other districts delegating the task to them… Others have suggested that each one of the two must give up the office in favour of his opponent, thus allowing the elections to opt for one or the other..”

Imam Al-Nawawi a 12th century authority of the Sunni Shafi’i madhhab said: «It is forbidden to give an oath to two caliphs or more, even in different parts of the world and even if they are far apart»

Imam Al-Juzairi, a more modern expert on the Fiqh of the four Sunni madhhabs said regarding the opinion of the four Imams, “…It is forbidden for Muslims to have two Imams in the world whether in agreement or discord.»

History

Abū Bakr nominated Umar as his successor on his deathbed, and the Muslim community submitted to his choice. His successor, Uthman, was elected by a council of electors. Uthman was killed by members of a disaffected group. then took control, but was not universally accepted as caliph. He faced numerous rebellions and was assassinated after a tumultuous rule of only five years. This period is known as the Fitna, or the First Islamic civil war.

One of ‘s challengers was , a relative of Uthman. After ‘s death, managed to overcome all other claimants to the Muslim Caliphate.

The first four caliphs are called Rashidun, or «rightly guided» caliphs by Sunni muslims. Even though there were many pious and prominent caliphs after them, being the companion(sahaba) of the prophet, they are considered the best.

Umayyad

Under the Umayyads, the Muslim empire grew rapidly. To the West, Muslim rule expanded across North Africa and into Spain. To the East, it expanded through Iran and ultimately to India. This made it one of the largest empires in the history of West Eurasia, extending its entire breadth.

However, the Umayyad dynasty was not universally supported within Islam itself. Some Muslims supported prominent early Muslims like az-Zubayr; others felt that only members of Muhammad’s clan, the Banū Hashim, or his own lineage, the descendants of , should rule. There were numerous rebellions against the Umayyads, as well as splits within the Umayyad ranks (notably, the rivalry between Yaman and Qays). Eventually, supporters of the Banu Hisham and Alid claims united to bring down the Umayyads in 750. However, the ‘, «the Party of «, 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 . Following this disappointment, the finally split from the majority Sunni Muslims and formed what are today the several denominations.

Abbasids

The Abbasids would provide an unbroken line of caliphs for over three centuries, consolidating Islamic rule and cultivating great intellectual and cultural developments in the Middle East. But by 940 the power of the caliphate under the Abbasids was waning as non-Arabs, particularly the Turkish (and later the Mamluks in Egypt in the latter half of the 13th century), gained influence, and sultans and Emirs became increasingly independent. However, the caliphate endured as both a symbolic position and a unifying entity for the Islamic world.

During the period of the Abassid dynasty, Abassid claims to the caliphate did not go unchallenged. The Said ibn Husayn of the Fatimid dynasty, which claimed descendancy of Muhammad through his daughter, claimed the title of Caliph in 909, creating a separate line of caliphs in North Africa. Initially covering Morocco, Algeria, Tunisia and Libya, the Fatimid caliphs extended their rule for the next 150 years, taking Egypt and Palestine, before the Abbassid dynasty was able to turn the tide, limiting Fatimid rule to Egypt. The Fatimid dynasty finally ended in 1171. The Umayyad dynasty, which had survived and come to rule over the Muslim provinces of Spain, reclaimed the title of Caliph in 929, lasting until it was overthrown in 1031.

Shadow Caliphate

1258 saw the conquest of Baghdad and the execution of Abassid caliph Al-Musta’sim by Mongol forces under Hulagu Khan. A surviving member of the Abbasid House was installed as Caliph at Cairo under the patronage of the Mamluk Sultanate three years later. However, the authority of this line of Caliphs was confined to ceremonial and religious matters, and later Muslim historians referred to it as a «shadow» caliphate.

Ottomans

As the Ottoman Empire grew in size and strength, Ottoman rulers beginning with Mehmed II began to claim caliphal authority. Their claim was strengthened when the Ottoman Empire defeated the Mamluk Sultanate in 1517 and took control of most Arab lands. The last Abbasid Caliph at Cairo, Al-Mutawakkil III, was taken into custody and was transported to İstanbul, where he surrendered the Caliphate to Selim I.

Ottoman rulers were known primarily by the title of Sultan.

File:Ottoman 1683.png

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 peace treaty with Russia in 1774. The outcome of this war was disastrous for the Ottomans. Large territories, including those with large Muslim populations such as Crimea, were lost to the Christian Russian Empire. However, the Ottomans under Abdulhamid I claimed a diplomatic victory, the recognition of themselves as protectors of Muslims in Russia as part of the peace treaty. This was the first time the Ottoman caliph was acknowledged as having political significance outside of Ottoman borders by a European power. As a consequence of this diplomatic victory, as the Ottoman borders were shrinking, the powers of the Ottoman caliph increased.

Around 1880 Sultan Abdulhamid II reasserted the title as a way of countering creeping European colonialism in Muslim lands. His claim was most fervently accepted by the Muslims of British India. By the eve of the First World War, the Ottoman state, despite its weakness vis-à-vis Europe, represented the largest and most powerful independent Islamic political entity. But the sultan also enjoyed some authority beyond the borders of his shrinking empire as caliph of Muslims in Egypt, India and Central Asia.

Abolition of the institution

On March 3, 1924, the Turkish Grand National Assembly, on the initiative of Mustafa Kemal Atatürk, abolished the institution of the Caliphate, transferring its powers within Turkey to the Assembly.

Occasional demonstrations have been held calling for the reestablishment of the Caliphate.^[1]

Notable Caliphs

• Abu Bakr: First rightly guided caliph. Subdued rebel tribes in the Ridda Wars.
• Umar ibn al-Khattab: Second rightly guided caliph. During his reign, the Islamic empire expanded to include Egypt, Jerusalem, and Persia.
• Uthman ibn Affan: Third rightly guided caliph. The Qur’an was compiled under his direction. Killed by rebels.
• Ali: Fourth and last rightly guided caliph, and considered the first Imam by Shi’a Muslims. His reign was fraught with internal conflict.
• Muawiya I: First caliph of the Umayyad Dynasty. Muawiya instituted dynastic rule by appointing his son Yazid as his successor, a trend that would continue through subsequent caliphates.
• Abd al-Malik ibn Marwan — Fifth caliph of Ummayad Dynasty, translated important records into Arabic, established an Islamic currency system, led additional wars against the Byzantines and ordered construction of the Dome of the Rock.
• Umar ibn Abd al-Aziz: Umayyad caliph considered by some (mainly Sunnis) to be a fifth rightly guided caliph.
• Harun al-Rashid: Abbasid caliph during whose reign Baghdad became the world’s preeminent center of trade, learning, and culture. Harun is the subject of many stories in the famous work 1001 Arabian Nights.
• Selim I the Brave: First Caliph of the Ottoman Empire with the conquest of Egypt and the Holy Cities. Defeated the powerful Shia Safavid Empire.
• Suleiman the Magnificent: Early Ottoman Sultan during whose reign the Ottoman Empire reached its zenith.
• Abdul Mejid II: Last Caliph of the Ottoman Dynasty, the 101st Caliph in line from Caliph Abu Bakr. On August 23, 1944, Abdul Mejid II passed away at his house in the Boulevard Suchet, Paris XVIe, France. He was buried at Medina, Saudi Arabia.

Several Arabic surnames found throughout the Middle East are derived from the word khalifa. These include: Khalif, Khalifa, Khillif, Kalif, Kalaf, Khalaf, and Kaylif. The usage of this title as a surname is comparable to the existence of surnames such as King, Duke, and Noble in the English language.

Dynasties

The more important dynasties include:

• The Umayyad dynasty in Damascus (661–750), followed by:
• The Abbasid dynasty in Baghdad (750–1258), and later in Cairo (under Mameluk control) (1260–1517).
• The Shi’ite Fatimid dynasty in North Africa and Egypt (909–1171). Not universally accepted and not currently included in the list here.
• The Rahmanids, a surviving branch of the Damascus Umayyads, established «in exile» as Emirs of Córdoba, Spain, declared themselves Caliphs (known as the Caliphs of Cordoba; not universally accepted; 929–1031).
• The Almohad dynasty in North Africa and Spain (not universally accepted; 1145–1269). Traced their descent not from Muhammad, but from a puritanic reformer in Morocco who claimed to be the Mahdi (a puritanic reformer in Morocco, bringing down the «decadent» Almoravid emirate) whose son established a sultanate and claimed to be a caliph.
• The Ottomans (1517–1924; main title Padishah, also known as Great Sultan etc.), assumed the title after defeating the Mamluk Sultanate and used it sporadically between the 16th and early 20th century.

Note on the overlap of Umayyad and Abbasid Caliphates: After the massacre of the Umayyad clan by the Abbassids, one lone prince escaped and fled to North Africa, which remained loyal to the Umayyads. This was Abd-ar-rahman I. From there, he proceeded to Spain, where he overthrew and united the provinces conquered by previous Umayyad Caliphs (in 712 and 712). From 756 to 929, this Umayyad domain in Spain was an independent emirate, until Abd-ar-rahman I reclaimed the title of Caliph for his dynasty. The Umayyad Emirs of Spain are not listed in the summary below because they did not claim the caliphate until 929. For a full listing of all the Umayyad rulers in Spain see the Umayyad article.

Claims to the caliphate

Many local rulers throughout Islamic history have claimed to be caliphs. Most claims were ignored outside their limited domains. In many cases, these claims were made by rebels against established authorities and died when the rebellion was crushed. Notable claimants include:

• Abd-Allah ibn al-Zubayr, who held the Hijaz against the Ummayad، certain scholars considered him a legitimate caliph, being a close companion of Muhammad. His rebellion, centered in Makkah, was crushed by an infamous Umayyad general, Hajj. Hajjaj’s attack caused some damage in Makkah, and necessitated the rebuilding of the Ka’ba.
• Caliph of the Sudan, a Songhai king of the Sahel
• Hussein bin Ali, Sharif of Mecca, who claimed Caliphate at Medina two days after it was abandoned by the Republic of Turkey. The Saudis, realizing that a unified Islamic government would pose a threat to the absolute monarchy that they held over Arabia quicky defeated his movement.

See also

• Caliphate
• Emir
• Sultan
• Shah
• Sheikh ul-Islam
• History of Islam
• Muhammad
• Succession to Muhammad
• Category:Caliphs
• Sunni Islam
• Shi’a Islam
• Khalifatul Masih
• Khilafah ( Caliphate)

References

• Crone, Patricia, and Martin Hinds. God’s Caliph: Religious Authority in the First Centuries of Islam. Cambridge: Cambridge University Press, 1986. ISBN 0521321859.
• Donner, Fred. The Early Islamic Conquests. Princeton, New Jersey: Princeton University Press, 1981. ISBN 0691053278.
• RoyalArk here Morocco — see also other present countries

External links

• Ahmadiyya Muslim Caliphs

Worldstatesmen.org

• Hizb-ut-tahrir UK website
• Khilafah.com official website
• Caliphate.eu official website

Khalifa (خليفة ) is Arab and is normally considered to be a «successor» or «representative«. Another definition is «stewardship» of nature and family, and is a key obligation of a Muslim.

Kalifa, as frequently used in the Qur’an which refers to those who enter into the blessings enjoyed by their ancestors, specifically Islam as khalifat Allah on Earth.

The word is also most commonly used for the Islam leader of the Ummah, which is translated into English as Caliph (see there for this definition and more information).

However there are also several other specific uses of the same title for Muslim offices at lower levels of power and authority.

Successor / Representative / Stewardship

The more general meaning of Khalifa refers to the successors of the Prophet Muhammad. As described in Islam, Muhammad gave no specific directions as to the choosing of his successor when he passed away. He had only asked Abu Bakr to perform the salat during his final illness. At this time there were two customary means of selecting a leader: having a hereditary leader for general purposes, and choosing someone with good qualities in times of crisis or opportunities for action. Both methods were advocated by different groups among the early Muslims, which led to the early division between the Sunni and Shi’a Muslims. In the initial stages the latter way of choosing leadership prevailed among the Muslims from which came Abu Bakr, Umar ibn al-Khattab and Uthman ibn Affan. Those opposing this method thought that Ali, Muhammad’s nearest relative, should have succeeded him; therefore Ali became the fourth Caliph.

While Sunni and Shia Islam differ sharply on the conduct of a caliph and the right relations between a leader and a community, they do not differ on the underlying theory of stewardship. Both abhor waste of natural resources in particular to show off or demonstrate power. Many consider this conservation urge a necessity of any desert culture, where oases are precious and natural capital must be preserved, in particular clean water sources.

Other dynasties were established as well: Umayyad (661-750), Abbasid (750-1517) and then the Shi’a became a minority with their own leaders and successors, but at one time their caliphs rivaled that of the Sunnis. The Caliphate was assumed by the Ottoman Turkish rulers (sultans) and then abolished by the secular reforms of Mustafa Kemal Atatürk in 1924. The Kalifa technically is considered an essential component of the Islamic state, and its absence is one reason why no Muslim state exists today, even though there are countries with Muslim majorities, ruled under Islamic law; but in practice, there appears little desire to return to the Caliphate.

Three specific ways in which khalifa is manifested in Muslim practice are the creation of Haram to protect water, Hima to protect other species (including those useful to man), and promoting an Islamic identity.

The modern theory of khalifa as Ecological stewardship has developed as part of Islam — notably in the work of Seyyed Hossein Nasr.

Titular uses

Religious leaders

• In 19th century Sudan, Mohammed Ahmed «the Mahdi» was succeeded by Abdallahi ibn Muhammad «the Khalifa».
• In the Ahmadiyya sect, khalifatul Masih is the title of the successors of its founding Messiah, except in the break-away Lahore branch, which is led by its own Emirs.

Secular offices

In Morocco, the Sherifian Monarch awarded the title Khalifa or Chaliphe, here meaning ‘Viceroy‘, to royal princes (styled Moulay), including future Sultans, who represented the crown in a part of the sultanate:

• especially in the former royal capitals Marrakesh, Fes and Meknes
• also in other mayor cities, e.g. in Shawiya, Casablanca, Tafilalt, Tadla, Tiznit Tindouf, in the valley of the Draa River and in Tetouan.
• but also, in the 20th century, as irrevocably fully mandated Representative of the Sultan in the Spanish Zone, known after him in Spanish as el Jalifato (note the definite article; although the Spanish word can also be applied to other deputies of various Moroccan officials), besides the Alto comisario (de facto governing ‘High Commissioner’) of the colonial ‘protector’ Spain, which called his office el Jalifa (not Califa, the word for any ‘imperial’ Caliph, ruling a Caliphate):
  • 19 April 1913 — 9 November 1923 Mulay al-Mahdi bin Isma’il bin Muhammad (d. 1923)
  • 9 November 1923 — 9 November 1925 Vacant
  • 9 November 1925 — 16 March 1941 Mulay Hassan bin al-Mahdi (1st time) (b. 1912)
  • 16 March 1941 — October 1945 Vacant
  • October 1945 — 7 April 1956 Mulay Hassan bin al-Mahdi (2nd time)

Other uses

Khalifa can have a definition, be a first name, or family or tribe name. Like many titles, Khalifa also occurs in many names.
It is the family name of the Al Khalifa dynasty, rulers of the peninsular Arab nation of Bahrain, who are descended from the Bani Utub tribe.

One of the more notable Khalifa’s of modern times is Khalifa Saleh Abdulla Haroon. Son of the Director of Air Transport and Airport affairs. Founder of the government backed iLoveQatar Marketing.

На основании Вашего запроса эти примеры могут содержать грубую лексику.

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Перевод «халиф» на арабский

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Государством должен управлять халиф, который избирается из числа мусульман.

يحكم الدولة «خليفة» ويُنتخب من بين المسلمين…

А что если бы у нас был халиф и государство?

ماذا لو كان لنا خليفة ودولة ؟

Сегодня премьер-министр г-н Али Халиф Галайд заявил, что правительство Сомали приветствовало бы все позитивные усилия соседних с нею стран и мирового сообщества, усилия, которые могли бы содействовать этому процессу.

واليوم قال رئيس الوزراء، السيد علي خليف غلايض، إن الحكومة الصومالية ترحب بكل جهد إيجابي تبذله البلدان المجاورة والمجتمع العالمي، ويمكنه أن ييسر هذه العملية.

Г-н Абдирашид ХАЛИФ, министр общественных работ и реконструкции

السيد عبد الرشيد خليف، وزير الأشغال العامة وإعادة البناء

Сравнительно, халиф можно считать типом императора с точки зрения западного мира.

نسبيا، يمكن اعتبار الخليفة نوعًا من الإمبراطور، من وجهة نظر العالم الغربي.

халиф должен приказать жителям Багдада сложить оружие и отказаться от какого-либо сопротивления

على الخليفة أن يصدر أوامره إلى أهل بغداد بإلقاء أي سلاح معهم والإمتناع عن أي مقاومة.

Он отправил делегатов к европейцам, которые сообщили о том, что халиф не против совершения паломничества к святым местам.

بعث مندوبين إلى الأوروبيين، الذين ذكروا أن الخليفة لم يكن ضد القيام بالحج إلى الأماكن المقدسة.

Говорят, что халиф Осман написал пять копий этого Корана.

ويقال أن الخليفة عثمان وضع خمس نسخ من القرآن الأصلي.

В толкованиях священного закона обычно утверждается, что новый халиф — глава исламского сообщества и государства — должен быть «выбран».

وتؤكد إرشادات القانون المقدس عموماً على أن الخليفة الجديد، رئيس المجتمع الإسلامي والدولة، ينبغي أن يكون مختاراً.

Средневековые арабские авторы зафиксировали, что халиф приобрел в этих местах участок земли, на котором находился по крайней мере один золотой рудник.

ويذكر أن كتّاب العصور الوسطى العرب سجلوا أن الخليفة اشترى قطعة أرض في هذه المنطقة، وأنها كانت تحتوي على منجم ذهب واحد على الأقل.

Но халиф аль-мансур нашел средства и рабочих и святыню отстроили заново в 754 году.

لكن الخليفة المنصور وجد الوسائل وأعاد العمال بناء الضريح في عام 754.

Если халиф соглашается на более долгосрочный мир или на постоянную границу, он ошибается.

إذا وافق الخليفة على اتفاقية سلام طويلة الأمد أو على حدود دائمة فسيكون على خطأ.

Используя слово «халиф», аль-Багдади заходит еще дальше и претендует на власть над всеми мусульманами во всем мире.

وباستخدام كلمة «خليفة«، يذهب البغدادي إلى أبعد من ذلك ليدعي سلطة على المسلمين كلهم في جميع أنحاء العالم.

В 656 году был убит халиф Усман, началась гражданская война между арабами.

في 656، قتل الخليفة عثمان، نشبت الحرب الأهلية بين العرب.

В 820 году халиф Абдуллах аль-Мамун решил найти в пирамиде сокровища и проделал семнадцатиметровый пролом ниже исторического входа на 10 метров.

في عام 820، قرر الخليفة عبد الله المأمون العثور على كنوز في الهرم وجعله على ارتفاع سبعة أمتار تحت المدخل التاريخي.

Тот ответил: «Ты не первый халиф, который умрет».

ـ قال: يا أمير المؤمنين لست أول خليفةٍ تموت.

Потому что, даже когда все наши материальные и биологические потребности будут удовлетворены, состояние постоянного счастья все равно останется теоретической и неуловимой целью, как обнаружил Абд-аль-Рахман III, халиф Кордовы в десятом веке.

لأنه حتى عندما يتم تلبية جميع احتياجاتنا المادية والبيولوجية، ستظل حالة من السعادة المستمرة هدفًا نظريًا بعيد المنال، كما اكتشف عبد الرحمن الثالث، الخليفة قرطبة في القرن العاشر.

Мечеть Омейядов построил арабский халиф Валид бен Абдель-Малик в 705 г., когда Дамаск был столицей арабской исламской Империи.

بناه الخليفة الأموي الوليد بن عبد الملك في 705 م عندما كانت دمشق عاصمة الإمبراطورية العربية الإسلامية.

Омейядский халиф был похоронен здесь в 717 году под небольшим курганом, который за много веков, похоже, вырос в небольшую гору.

دفن الخليفة الأموي تحت كومة من التراب في 717، والتي على مدى قرون عديدة نمت لتصبح تلة صغيرة.

но это не так, потому что построивший ее халиф

ولكن هذا خطا شائع، لأن الخليفة الذي بنى هذه المكتبة

Ничего не найдено для этого значения.

Результатов: 75. Точных совпадений: 75. Затраченное время: 12 мс

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