Part One: SEERAH (Biographical Sketch) CHAPTER

C:\Users\Admin\Dropbox\The Message - Material of Maulana\16. Books and Review\Apa's Books\Life And 49 the mosque chorussed: “We accept you as our caliph.” Only after this general consent did Umar accept the caliphate. The first phase of Islamic history is known as the golden phase. There is no doubt about it that consultation is an established practice in Islam and we see this from the precedent set in this golden period. Yet there is a high degree of flexibility in the principle of consultation in Islam. It is not a hard and fast rule. That is why we find that all the five caliphs were appointed by different methods. Then another fact is that the area of this principle of flexibility in Islamic democracy is very vast. As we see during the Umayyad period, Muawiyah ibn Abi Sufyan, the founder of the Umayyad Caliphate, nominated his son to succeed him. This was clearly the way of kingship or dynastic rule, going patently against the precedents set in the golden period. But this method introduced by Muawiyah became so common that it was adopted by almost all the succeeding caliphs right from Muawiyah to Aurangzeb. Yet the Islamic scholars in general accepted their caliphates giving them their silent approval. This shows that there is great flexibility in the Islamic concept of democracy based on consultation. This flexibility goes to the extent of even accepting dynastic kingship, if circumstances demand it. As for the governments established on the principle of dynastic rule, the scholars held the view that a government’s fulfilling its social, economic and religious responsibilities was more important than this or that political structure. That is why in later history we find that although the Muslim scholars did not react to this dynastic rule, they did speak out openly about their responsibilities towards social justice. The religious scholars (Ulama) never shirked their role of reminding the kings of their social duty. Most of the scholars refrained from accepting any government post so that they might not have to yield to any undue pressure. They thought that by remaining independent they would be able to play their role of censuring the policies of the government and of reminding the rulers of their duties. Shaykh Ahmad Sirhindi, known as Mujaddid Alf Sani, provides