Abstract
This chapter introduces the puzzles that constitute the broader framework of this book and of the analyses provided. In this chapter, it is also necessary to paint a historical picture of the Muslim International order, including its downturn, and to develop the unique theoretical argument of this project, as this argument stands in contrast to current literature on international public opinion and on the social legitimacy of international organizations. The chapter depicts the Caliphate as an institution of historical significance to Muslims, one whose disappearance in the twentieth century left a void yet to be filled. Hence, by empirically deriving factors that influence Muslim attitudes toward international and regional institutions and by comparing these factors to the Muslim public’s concept of the Caliphate, the book aims not only to test this (historically inspired) argument but also to contribute to the research on the legitimacy of international organizations or lack thereof.
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Notes
- 1.
In this book, institutions are taken as organizations.
- 2.
See, for example, “ISIS Declares New Islamist Caliphate .” The Wall Street Journal. June 29, 2014.
- 3.
“Muslim Scholars Release Open Letter to Islamic State Meticulously Blasting its Ideology.” Huffington Post. September 25, 2014. More recently, Muslim scholars in India issued an even larger anti-ISIS fatwa; see “Over 1000 Indian Islamic Scholars Issue World’s Biggest Fatwa Against ISIS.” The New Indian Express. September 9, 2015.
- 4.
See, for example, Roy (2004).
- 5.
For the purposes of this book, a Muslim is defined as any individual who self-identifies as a Muslim .
- 6.
Ansar literally means “helpers.” The term refers to the community in the city of Medina (Yathrib) that supported the Prophet Muhammad and helped the early Muslims when they migrated there.
- 7.
In the medieval Islamic lexicon, the words Imamah and Khilafah were often used interchangeably. In contemporary contexts, Sunnis generally speak of a Caliphate , while the Shi’a speak of an Imamate.
- 8.
Ali fought against the Khawarij as well at the Battle of Nahrawan and his army was able to kill many of them. Of those who remained, they plotted to kill Ali, Mu’awiya, and Amr bin A’as. Muawiya and Amr, luckily, escaped these assassination attempts, but Ali was killed. The political thought of the Khawarij is worth mentioning; they believed that the true ruler is always ultimately Allah and that the Caliph does not represent him. If the Caliph does wrong and infringes on the rights of the people, the Caliph should be demoted or removed, even if he must be killed. Moreover, the Khawarij understanding of political leadership made it easier to kill Muslims; if Muslims were supporting wrongful leaders, they were deemed worthy of being killed. The Khawarij broadened the definition of Takfir, or excommunication from Islam, to include people who sin without asking for repentance.
- 9.
See Hasan (2017), for a detailed account of Al-Kazaruni, Al-Subki, and Al-Suyuti. Furthermore, we see similar discourse on apocalyptic providentialism in current times.
- 10.
See Hassan (2017) for a detailed account.
- 11.
For more on Mustafa Sabri, see Bein (2008).
- 12.
See Hassan (2017) for a collection of messages through various media outlets in 1924 proclaiming the Caliphate of Sharif Hussein.
- 13.
See Kedourie (1963) for Egyptian desires for the Caliphate in the interwar years.
- 14.
See, for example, Ayoob (2008).
- 15.
See, for example, Schlipphak (2013).
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Isani, M.A. (2019). Introduction and Historical Context. In: Muslim Public Opinion Toward the International Order . Palgrave Pivot, Cham. https://doi.org/10.1007/978-3-319-97328-9_1
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