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ÉLITE FRANÇAISE N
NUMÉRO 11, NOVEMBRE 2020UMÉRO 11, NOVEMBRE 2020

هﺮﺻﺎﻌﻤﻟا ﻢﻜﺤﻟا ﻢﻈﻧ ﲆﻋ تﺮﺛأ ﺔﺛاﺪﺤﻟا نا ﺎﻤﻛ ﺎﻫﺬﺨﺗاو هﺮﻫﺎﻘﻟا ﺔﻨﻳﺪﻣ ﺲﺳأو ﺮﺼﻣ ﻞﺧد ﷲ ﻦﻳﺪﻟ
ﺪﻤﺘﻌﺗ و ةدﺎﻴﺴﻟﺎﺑ ﻊﺘﻤﺘﺗ ﻪﻴﻧﺪﻣ لود ءازﺈﺑ ﺎﻨﺤﺒﺻﺄﻓ ﺐﻫﺬﻤﻟا ﲆﻋ ﺔﻓﻼﺧ ﺖﻧﺎﻛ ﺎﻬﻧا ﺮﻛﺬﻟﺎﺑ رﺪﺠﻳو ﻪﻟ ﺔﻤﺻﺎﻋ
نﻮﻟﺪﺘﺴﻳ ﺔﻓﻼﺨﻟا ةدﻮﻋ رﺎﺼﻧأ ﻦﻜﻟو ،ﻪﻨﻃاﻮﻤﻟا مﻮﻬﻔﻣ ىﺬﻟاو .ﻰﺑﻮﻳﻷا ﻦﻳﺪﻟا حﻼﺻ ﺪﻳ ﲆﻋ ﺖﻬﺘﻧاو ﻰﻌﻴﺸﻟا
تﺎﻴﻠﻗﻷا ﺾﻌﺑ ﺎﻬﻟ ضﺮﻌﺘﺗ ثداﻮﺣ ﻦﻣ ثﺪﺤﻳ ﺎﻤﺑ ﺎﻴﺳﺎﻴﺳ ﺎﻋاﺮﺻ نﺎﻛ ﻪﻧأ ﻰﺨﻳرﺎﺘﻟا رﻮﻄﺘﻟا اﺬﻫ ﻦﻣ ﺎﻨﻴﻨﻌﻳ
هﺬﻫ ﻦﻋ عﺎﻓﺪﻠﻟ ﻪﻓﻼﺨﻟا ةدﻮﻋ ةروﺮﺿ ﲆﻋ ﺔﻴﻣﻼﺳﻹا ﻦﻣ ﻢﻏﺮﻟا ﲆﻋو ، "ﺔﻓﻼﺨﻟا" ﺔﻳار ﻊﻓﺮﻳ "ﻚﻠ ُ ﻣ" ﺲﻴﺳﺄﺘﻟ
"ﻚﻠﻣ" ﺲﻴﺳﺄﺘﻟ نﻮﻌﺴﻳ اﻮﻧﺎﻛ كﻮﻠﻤﻟا ءﺎﻔﻠﺨﻟا ءﻻﺆﻫ نأ
The starting point: since the first moments following the death ofﻴﻠﻗﻷا Islamic ُ caliphate in the 1920s, the debate around reviving this
ﻰﺘﻟا ﺔﻳﻮﻘﻟا ﺔﻴﺳﺎﻴﺴﻟا ةدارﻹا ﺪﺟﻮﺗ ﺬﺌﻨﻴﺤﻓ تﺎ
ةرﻮﺼﻟا ﱃإ ةدﻮﻌﻟا ءازﺈﺑ ﺎﻨﻧﺄﻛو ،ﺔﻓﻼﺨﻟا ﺔﻟوﺪﻟ ﻻا ﺮﻓاﻮﺘﺗﻻ and وأ ﻻﺎﻣ ﻪﻨﺑﻷ بﻷا ثرﻮﻳ ﺎﻤﻛ ﻢﻬﺋﺎﻨﺑﻷ ﻪﻧﻮﺛرﻮﻳ
Prophet Mohammed (peace be upon him), no other issue has concept the title of the Caliph of Muslims hasn ’t stopped.
ﻻإ ارﺎﻘﻋ
.ﺔﺑﺎﻬﻤﻟاو ﺔﺒﻴﻬﻟا تاذ ﻪﻓﻼﺨﻟا ﺔﻟوﺪﻟ ﺔﻤﻳﺪﻘﻟا ﺔﻳدرﻮﻟا ﺖﻐﻠﺑو مﻼﺳﻹا ﺮﺸﻧ ﻰﻓ اﻮﻤﻫﺎﺳ ﻚﻟذ ﺐﻧﺎﺟ ﱃإ ﻢﻬﻧأ
engendered much disagreement and debate among Muslims – However, the passage of time and the strong winds of change in
ﺮﺼﻋ ﻰﻓ نﻵا ﻦﺤﻧو ﻰﻀﻘﻧاو ﺮﺼﻋ اﺬﻫ نإ ﻊﻗاﻮﻟاو ﻢﻬﻨﻣ ﺾﻌﺑ ﺪﻳ ﲆﻋ ﺎﻤﻴﻈﻋ ﺎﻴﻤﻠﻋو ﺎﻳرﺎﻀﺣ ﺎﻐﻠﺒﻣ ﻢﻬﻟود
whether intellectuals or masses – as the issue of succession or the direction of establishing modern civil states dimmed this

debate for a while until political Islamist groups emerged with
“khilafah. ” The Muslims who had emigrated to Madinah
ﻰﺘﻟا ﻦﻳزاﻮﻤﻟا ﻚﻠﺗ ، ﺔﺑﺎﻬﻤﻟاو ةﻮﻘﻠﻟ ﻪﻨﻳزاﻮﻣ ﻪﻟ ﺪﻳﺪﺟ ﻢﻬﻴﻓ ﻒﻌﻀﻟا بد ﻢﺛ،ﻢﻬﻴﻠﻋﺎﻣ ﻢﻬﻴﻠﻋو ﻢﻬﻟ ﺎﻣ ﻢﻬﻟ نﺎﻜﻓ
their goal of reviving the caliphate.
(“muhajiroon ”) and the natives of the city who had supported the
ﻰﻓ مﺪﻘﺘﻟﺎﺑ ﺢﻠﺴﺘﻟﺎﺑ ﺮﺼﻌﻟا تاودأ كﻼﺘﻣا ﲆﻋ ﺪﻤﺘﻌﺗ Therefore, what is the true nature and historical evolution of this ﺖﻬﺘﻧاو
Prophet and embraced Islam ( “ansar ”) rushed to discuss this تﺎﻳرﻮﻃاﺮﺒﻣاو ﻚﻟﺎﻤﻣ ﺖﻬﺘﻧا ﺎﻤﻛ "ﺔﻓﻼﺨﻟا"
.ﻞﺒﻗ ﻦﻣ ﺔﻤﻴﻈﻋ
assumed لﺎﺠﻣ concept? The constant view among the majority of Muslims
لﺎﺼﺗﻹا
was
settled
when ﺎﻴﺟﻮﻟﻮﻨﻜﺘﻟاو
issue, which ﺐﻴﻟﺎﺳأو Abu Bakr al-Siddiq ﻢﻠﻌﻟا the
، تﺎﻣﻮﻠﻌﻤﻟاو known as “ahl al-sunna ” is that the caliphate was a form of
position and was the first to hold the title of successor of the
diligence exercised by Muslims via their consultation and choice
prophet “khalifat al-rasul. ” Concerning the other title of ﺔﻨﻴﻫر ﻦﻴﻤﻠﺴﻤﻟا ﺔﻀﻬﻧ نأ ﺎﻘﺣ ﻞﻫ نﻵا لاﺆﺴﻟاو
"ةﺪﺣاو ﺔﻣأ"ك ﻦﻴﻤﻠﺴﻤﻟا ﺮﻛذ ﻢﻳﺮﻜﻟا نآﺮﻘﻟا نأ ﺎﻤﻛ
as the Prophet had not named a successor. And this era began by
ﻞﻛ ﻊﻤﺠﺗ ةﺪﺣاو ﺔﻟود ﺔﻤﺛ نﻷ ﺮﻛذ ىأ كﺎﻨﻫ ﺲﻴﻟو foundations ءﺎﻴﺣﺈﺑ
successor of God “khalifat al-Allah, ” we see that the Quran
"ﻰﺳﺎﻴﺴﻟا
’s
Prophet
of
method
following the مﻼﺳﻹا" رﺎﺼﻧأ ﻰﻋﺪﻳ ﺎﻤﻛ "ﺔﻓﻼﺨﻟا" of
the
laying
addressed Mohammed as a messenger and a prophet but never as
رﺎﻫدزا ﺮﺼﻋ ﻰﻓ ﻰﺘﺣ ﻖﻘﺤﺘﻳ ﻢﻟ ﻚﻟذو ،ﻦﻴﻤﻠﺴﻤﻟا justice, rendering it ةرﻮﺻ ﻦﻋ نﻮﺛﺪﺤﺘﻳﺎﻣ اﺮﻴﺜﻜﻓ ؟؟؟
whose
caliphate
preserve
to
a
was
aim
"ﺔﻓﻼﺨﻠﻟ" ﺔﻳدرو

a successor of Allah or His shadow on Earth. And the second
ﺔﺒﻴﻬﻟا ﺎﻬﻴﻓ ﻖﻘﺤﺘﺗو ﻖﺤﻟاو لﺪﻌﻟا ﻢﻴﻗ ﺎﻫدﻮﺴﺗ
religion and manage worldly affairs according to it. Thus, this
ﺔﻓﻼﺧ ﻦﻣ ﺮﺜﻛﻷ ادﺪﻌﺗ ﺎﻧﺪﻬﺷ ﺪﻘﻓ "ﺔﻴﻣﻼﺳﻹاﺔﻓﻼﺨﻟا"
caliph, Omar bin Khattab, refused to be described as such,
instead ﻟﻮﻌﻟا" ﻦﻣز ﻰﻓ ﻪﻧأ ﺮﻣﻷا ﻊﻗاوو .ﺎﻔﻧآ ﺎﻧﺮﻛذ ﺎﻤﻛ
ﱃﺎﺤﻟا "ﺔﻤ era came to be known as the rightly-guided caliphate and its four
ﺔﺒﻫ ﻦﻋو ﺮﻤﻋ لﺪﻋ ﻦﻋ تﺎﻳاوﺮﻟا دﺮﺴﺘﻓ ،ﻦﻴﻤﻠﺴﻤﻠﻟ
opting for the title of prince of the believers “amir al-
caliphs as the rightly-guided “rashidun ” caliphs, who were, in
mo ﻮﻫ ﻰﺳﺎﻴﺴﻟا مﻼﺳﻹا رﺎﺼﻧأ ﻪﺿﻮﺨﻳ ىﺬﻟا عاﺮﺼﻟا نﺈﻓ هﺬﻫ ﻦﻜﻟو ،"هﺎﻤﺼﺘﻌﻣاو" تدﺎﻧ ةأﺮﻣإ ﺔﺛﺎﻏﻹ ﺔﻔﻴﻠﺨﻟا
of
the
’mineen
found
that
”
when
he
the
of
successor
title
order of succession, Abu Bakr al-Siddiq, Omar bin Khattab,
successor of the prophet was too long. In any "ﻰﻤﻟﻮﻋ" عاﺮﺻ Uthman bin Affan, and Ali bin Abi Talib. ﺮﺧآ ﻪﺟو ﺎﻬﻟ ةرﻮﺼﻟا
case,
Islamic
ﺎﻨﻧأ ﻦﻇأ ﻻو هﺮﻴﺜﻛ تﻻﻮﺟ ﻪﻟ ﺪﺘﻤﻣ نﺎﻤﻴﻠﺳ ﺐﺗﺎﻜﻟا ﻪﺤﻣﻼﻣ دﺮﺳ
.ﺔﺒﻳﺮﻗ ﺔﻳﺎﻬﻧ ﻪﻟ ﺪﻬﺸﻨﺳ Although the historical narrative settled on describing this era as
ﺔﻓﻼﺨﻠﻟ ﺮﺧﻵا ﻪﺟﻮﻟا" نﻮﻨﻌﻤﻟا ﻪﺑﺎﺘﻛ ﻰﻓ ضﺎﻴﻔﻟا
thought has rejected the notion of God ’s shadow on Earth;
ﻻأ ﻰﻐﺒﻨﻳ ﻦﻴﺤﻟا ﻚﻟذ ﱃإو
hence, the divine right to rule that Europe knew during the
"ﺔﻓﻼﺨﻟا" مﻮﻬﻔﻤﻟ ﻰﻧﺎﺴﻧﻹا ﺪﻌﺒﻟا ﻦﻋ ﻞﻔﻐﻧ the model to be referenced as an example of the application of
"ﺔﻴﻣﻼﺳﻹا
ﻰﻬﻓ هﺪﻳﺪﻋ رﻮﺻ ﻦﻋ تﺎﻳاورو ﻊﺋﺎﻗو ﺮﻛذ ﺚﻴﺣ
Middle Ages never made its way into Islamic thought save for
"ﺔﻔﻴﻠﺧ" ﷲ ﻪﻠﻌﺟ ىﺬﻟا نﺎﺴﻧﻹﺎﺑ ﺔﻃﻮﻨﻤﻟا ﺔﻓﻼﺨﻟا Islamic values, this did not prevent sword fighting and
بﻮﻌﺷ ﻪﻨﻣ ﺖﻧﺎﻋ ىﺬﻟا داﺪﺒﺘﺳﻻاو ﻢﻠﻈﻟاو ﻒﺴﻌﻟا ﻦﻣ
ﻰﻓ
exceptional cases, but it was never an integral concept of this
beheadings from occurring leading to the Great Strife “fitna. ”
ﻪﺑ ﺔﻃ
thought. ﻮﻨﻤﻟا ﺔﻤﻬﻤﻟﺎﺑ مﻮﻘﻴﻟ ﻞﻘﻌﻟا ﺔﻧﺎﻣأ هﺎﻄﻋأو ضرﻷا اﺬﻫ ،"تﺎﻓﻼﺨﻟا " هﺬﻫ ﻢﻜﺣ ﺖﺤﺗ ﺖﺷﺎﻋ تﺎﻋﺎﻤﺟو
History books have narrated the events of this strife that ended
ناﺮﻤﻌﻟﺎﺑ مﺎﻴﻘﻟاو ﻪﺗدﺎﺒﻋو ﻞﺟو ﺰﻋ ﻖﻟﺎﺨﻟا ﺔﻓﺮﻌﻣ ﻦﻣ the بﻮﻌﺸﻟ ﻢﻜﺤﻟا ﻦﻣ هرﻮﺼﻟا هﺬﻫ نأ ﻦﻋ ﻼﻀﻓ
هدﺪﻌﺘﻣ
with agreement between Muawiyah bin Abi Sufyan and al-
. "ﺔﻴﻧﺎﺴﻧﻹا ﺔﻓﻼﺨﻟا" ﺔﻳﺎﻏ ﻮﻫ ىﺬﻟا
The continued debate: in old and modern times alike, the issue Hassan ﻰﻓ ﻖﺣ ﺐﻌﺷ ﻞﻜﻟ ﺚﻴﺣ ﻰﺿﺎﻤﻟا ﻦﻣ ﺖﺤﺒﺻأ
caliphate
succeeded
be
to
Ali
giving
ﺮﻳﺮﻘﺗ
bin
the
the
former
،ﺮﻴﺼﻤﻟا
of succession or the caliphate remained at the center of Muslim
by the latter.
debate, discussion, thought and disagreement. Since the fall of
Muawiyah and the overturn of the caliphate into kingship:
the Ottoman Caliphate and the declaration of the end of the
Muawiyah reneged on his agreement with al-Hassan and seized
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