THE CONCEPT OF STATE IN ISLAM — An Analysis

of this verse in Makkah shows that this principle of consultation is an all-time social principle. The practical proof of this principle at all times is made clear by the fact that whenever any social problems arose, the Prophet would always call his companions for consultation. Therefore we find in the books of Seerah (the Prophet’s biography) a number of examples which begin with these words, “O people, give me advice.” After the death of the Prophet in Medina in 632 A.D, Abu Bakr Siddiq was appointed as a leader of the Believers, and first successor of the Prophet. Events prove, that the Prophet was of the opinion that this task of leadership should go to Abu Bakr, but he never nominated the latter, nor did he prepare a will. According to the Quran whoever receives power should realize that power is given to him in order to test him. There were, however, certain indications of his wishes during his lifetime. For instance, the task of congregational prayer is such as performed only by the head of the State. That is why the Prophet of Islam used to lead the prayer himself. For, according to Islam, the Imam of the mosque should be one who is the leader of the political institution, or he could be one appointed by the head of the State as his deputy. It is significant that the Prophet of Islam made Abu Bakr lead the prayer several times. This stand of the Prophet was to make it clear to the people that the appointment of the leader of the believers should be in accordance with the opinion of the people. That is why after his death, when the companions gathered together at an assembly hall in Medina, Abu Bakr was appointed the successor of the Prophet, after a long consultation. Although the Islamic system is democratic in its nature, it would be appropriate to say that democracy in Islam is indirect democracy rather than direct. That is to say, the entire public is not consulted in the Islamic democratic system. Instead we find different methods in that period of Islam ruled by the ‘Rightly Guided Caliphs’. None of the Caliphs of this period were appointed after consulting the public. Only the senior people available in Medina were consulted. This pattern was adopted concerning the appointment of all the four ‘pious’ Caliphs. With these standard examples during this period before us,