Akhmetova L.S.

Senior Teacher, Master in History

of Kostanay State University named after A. Baitursynov

Kostanay, Kazakhstan

THE ISLAMIC STATE STUDIES

Islamic state studies, which means “Dar al Islam” (lands of Islam) is different from the Western one. First of all this state doctrine is based on Islam laws. Though this type of Islam state is close to the Western view of state-legal regime, it has its peculiarities.

In classical Islamic political system the term of separation of powers didn’t exist, though now it is accepted. This is the achievement of Western political thought. The separation of powers in Islam has the second place, on the first there is unity and power balance in front of the ruler. The key point of the whole Islamic understanding of politics is the absence of the term “state” as in the first sources, like Quran and Sunnah, and also in the works of many scientists. Also, it should be mentioned that the Islam’s attitude to the state as a socio-political phenomenon is mostly negative. At the initial stage of Muslim society’s development there are notions “imamat” and “caliphate”, which were later used for naming Muslim state.

Muslim scientists introduced caliphate principles of forming and existing, basing on the wider Quran and Sunnah positions’ interpretation. They were compared with the practice of the highest power of prophet and righteous caliphs. Looking from the caliph conception of Islam the power idea takes the real entailment.

It should be noted that contents of caliphate can be quite ambiguous. On the one hand this is a type of power, handled by caliph, which concentrates religious and secular power. Caliph can be elected by the most respected members of commune or be nominated by the previous caliph. Getting power by force is illegal.

On the other hand, caliph – is the notion uniting all muslims. It is told in Quran that Allah will “put a person on the Earth” as the deputy. [1]

From the 11^th century the state theory began spreading, not the commune theory.

However, even after this, Muslim political thinkers continued orienting for the working out “fair Muslim ruling” principles – commune, sometimes thought to be the ideal state.

From the very beginning only Islam became the idiomatic and political basis for the social-economical and state formation. All power departments were approbated by sharia laws.

In order to understand the essence of the Islamic state political doctrine, it’s better to look at the notions “Umma”, “Jamaat” and “Ahd” (contract).

Umma – is the religious and political Muslim community. Caliph should reflect its sovereignty. This community is meant to fight for the Islamic peaceful order. The right for the violence, enforcement and punishment is in the hands of Umma, not the state.

Umma – is not territorial community - state. Each Muslim belongs to it by the right of belief. Umma has collective religious responsibility for performing the assigned obligation. Islam does not provide the isolation of state and political functions from the people in favor of the corporation of the professional politicians at all, although it was observed so seldom.

Islam does not provide the division of the society according to the ethnos, race, class of the society or geographical sign. Only one criterion – is justice. In that context the meaning “Umma” in Islam in some cities in the West comes closer to the such meanings like “civil nation” and “ethnic nation”. Umma does not consist of ethnoses or classes, but of the jamias’s network ( the self – manage religiouspolitical groups or unions, that is religious communities, in which the power carries out). Jamia – is also autonomous and non – governmental organizations, entering in the general synthesizing ideological and spiritual umma’s space.

In that case it can be compared with Ancient Greek policy state. Management and order maintenance are realized on mechanisms, which are almost similar with the direct democracy. Exactly so was the first political education of the prophet Mohammed in Medina, which didn't correspond to any one shown to the state parameter from the specialists. The power carries out there, but it was not the government, but it represented the community with the debugged mechanism of the internal interaction not only in the situations of the numerical or power prevalence in the own lands ( Medina), but also in the situations with the oppressions by the pagans ( Mecca ) or diasporas in the loyal non - Muslim state ( Ethiopia ), where no one Muslim government can exist.

Thus, Islamic political doctrine defines the general principles of the government’s existence : supremacy of Allah’s will as the source of the legislation and the participation of the people limited to this position in management and also need of observance of justice for all its manifestations.

Today , when in our world we have the process of the globalization, all reflecting more intensively about sovereignty of the national states and stimulating Muslims immigration out of the borders of the countries with a traditional zone of Islam distribution, where they become to be minority, in Islamic political doctrine more and more uses the model of "a medical community" Mohammed's times when umma represented a community, with the help of it carried out the political board, but it was not the government.

That community, that has been already mentioned above, made common social organism, in which were also Jews, Christians and others. In other words, today’s demand in the world is felt on political model, in which territorial binding does not exist, but it gives the opportunity to build the attitudes with the neighbors structurally.

Literature :

1. Altai H. “Koran. Translation of the meanings.” Almaty: “Ata-Mura”, 1993,-207p.