In the name of Allāh,
the Beneficent, the Merciful.
Peace and Blessings of Allāh on Mohammad.
Allāh–the Glorious and the High,
Lord of the worlds
Mohammad–who brought the world
to our feet and eternity to our arms.


The first Caliph was the prophet Adam: And when thy Lord said to the angels, I am going to place a ruler (khalifa) in the earth”–(Qur’an 2:30).

The Islamic Caliphate is democracy at its pinnacle.
“Surely Allåh commands you to make over trusts to those worthy of them, and that when you judge between people, you judge with justice.
Surely Allåh admonishes you with what is excellent. Surely Allåh is ever Hearing, Seeing.” (Qur’an 4:58)
“And those who respond to their Lord and keep up prayer, and whose affairs are (decided) by counsel among themselves, and who spend out of what We have given them” (Qur’an 42:38)
Muhammad Ali has noted that

“legislation was not placed in the hands of the king. First of all the Qur’an, then the Prophet’s precept or practice, then the will of the people, such was the machinery that framed the law; and the law, not the king, was the supreme authority. In subordinating kingship to the law of the land and the law of the land to the will of the people, Abu Bakr laid the foundations of a truly democratic government as also of liberty and equality in the truest sense of these words.”

But, as Muhammad Ali adds:

“To the misfortune of the community of Islam, however, this golden rule of government was abandoned after the reign of ‘Ali, the fourth Caliph. Kingship again became private property, as also did the public treasury. Democracy gave way to despotism, and thus began the disintegration and decay of the power of Islam.” (The Early Caliphate, p. 52)

   The freedom and equality espoused by Islam is unrivalled in the annals of history, ancient and modern. Muhammad Ali has pointed out in his The Early Caliphate:

“Bilal, ‘Ammar, and others who were, originally slaves but were among the first to embrace Islam, were shown preference over the great chiefs of the Quraish.…All distinctions of heredity were abolished and society was ordered on the Qur’anic principle: “The most honourable among you is the one who has the greatest regard for his duty.”

   “The weak and disabled were granted allowances from the public treasury, and in this there was no discrimination between Muslim and non-Muslim. The system of old-age pensions now prevailing in many countries in Europe was first introduced by ‘Umar. For wayfarers, large caravansarais were erected in all big centres. Children without guardians were brought up at the expense of the state.”

   “There was no restriction whatever on freedom of opinion or on the expression of that opinion. Governors were made accessible to the public to the extent that they were forbidden to have guards at their doors lest there should be the least hitch for the aggrieved to approach the highest authority at any time…The position of the Caliph himself, in this wonderful democracy, was no higher than that of a commoner. He was considered the servant of the people, not the king, and as such he was open to criticism…This unrestricted freedom, in itself the highest virtue, served in the hands of mischief-mongers as the most deadly weapon to undermine the power of Islam.” (pp. 121, 122, 136, 137, 143).

   Without doubt, “equality and freedom of opinion were the two most important rights that Islam conferred on every individual,” as noted by Muhammad Ali. (The Early Caliphate p. 143).

   As noted, Islam requires that power be given only to those qualified (as opposed to those who run for office); and Muhammad Ali comments on Qur’an 42:38 which requires governance by counsel: “In this, Islam has laid the basis of Government by parliaments, and the idea found a clear practical expression in the early days of the Caliphate, when the Khalifah had to refer every important affair to counsel. It is strange indeed that Government by parliament is now looked upon by Europeans as an institution which is quite foreign to Islam and unsuited for the Muslim people” This must be “Europeans” arrogance or ignorance of Islam; or both).

   Whereas the Islamic Caliphate is a union of material and spiritual knowledge with liberty and equal justice and Allāh has “perfected” our religion and “completed” His favors to us and has sent Prophet Mohammad to unite mankind under one set of Laws (the Qur’an), and the Prophet established this Islamic Caliphate –brought the world to our feet and eternity to our arms– there are Muslims who deride this Islamic Caliphate.1

The Islamic Caliphate:

   -requires the fulfilling of covenants, keeping of oaths and not to be deceptive (Qur’an 16:91-92); to speak justly (6:153); to be righteous (2:277-278; 6:152-154); to not let hatred for a people incite you to transgress (5:2); to render back trusts to whom they are due, and to judge justly (4:58); because Allah God loves those who judge in equity (5:45-47).

  -admonishes against dealing unjustly with men (Qur’an 2:279, 5:8); and not to rob them of their dues (26:183); to give justice even if it be against one’s self or parents or kins or whether he be poor or rich (4:135), encourages the feeding of the needy and the poor, to free the captives, to help those in debt, to care for the orphans, the wayfarer, and to free the slaves (9:60, 2:177), not to act corruptly in the earth or to make mischief (26:183); not to be transgressors (2:190), to restrain our anger and forgive others (3:133), to fight on behalf of the oppressed (4:75); because Allah God loves those who are just, and because He commands justice and the doing of good, and He forbids injustice (60:8, 16:90).         

   -forbids against helping one another in sin, and to not counsel one another in sin, but in goodness (Qur’an 5:2; 60:8-9); not to take a greater recompense than the injury suffered (2:194; 16:126; 42:40); that instead of retaliation, to make reconciliation, and to show patience and forgiveness (16:126; 42:39-43); to be merciful and forgiving (3:133); to fight only as long as there is persecution and oppression (2:193), and to make peace when the enemy desires peace (4:90, 8:61); because Allah God loves the doer of good, and the dutiful (2:195, 3:75).              

   -teaches that all men are created equal  (Qur’an 95:4), that we are made into different tribes and nations that we may know one another (49:13), that we are to be judged not by our race, color or nationality but by our deeds (6:133), that angels ask forgiveness for all mankind (42:5), that the noblest ones are those who are righteous (49:13, 98:7), to return evil with that which is better (23:96), to give justice (4:58; 5:8); because Allah God loves those who judge in equity, and because Allah God is aware of what you do (5:45, 4:135).

   -gives freedom of religion (Qur’an 2:256; 6:105-109; 9:107-108; 10:88-100; 18:29; 42:15; 50:45; 76:3; 109:1-6); freedom of movement, thought, and expression [though freedom of expression even in modern advanced societies would seem to have its limit when it advocates anarchy, and when it proves slanderous]–(4:140; 6:68, 108; 29:52); the pursuit of knowledge, and the acquisition of wealth and property–(2:274-275, 276-282; 35:12; 53:48; 62:10); to choose only those worthy of power and to exercise justice–(4:58); to govern by consultation/counsel.–(3:158; 4:58; 42:38).

Without doubt, for the ultimate in peace and justice every country in the world is to be an Islamic Caliphate.

THE  QUR’AN:  MIRACLE   OF  ALL  MIRACLES: by Dr. Zakir Naik: Though the two videos are similar there is additional info  in  one; and also in the question and answer section). 


1. There is no such distinction as “secular” knowledge. All knowledge is from Allāh God, see ISLAM-KNOWLEDGE.

   It is to be noted that Islamic democracy is unlike the fallible secular democracy. In secular democracy there are opposition parties, the laws are man-made; and laws usually are determined by the will of the majority –e.g. capital punishment; abortion. In Islam, since the laws are infallible Divine injunctions, and are not based on the will of the majority, there is no need for an opposition. In the cases where secondary laws are required, owing to the progress of society, the legislation of such laws are not governed by the dictates of the majority, but are based on the principles of the Qur’an, and are formulated through consultation. Thus under Islamic democracy there is no marginalization of any sector of society: one cannot prove his judgment/belief superior to the teaching of the Qur’an.