Islamic Political Thought: The Sunnite Theory of Ibn Khaldun

The theory of Ibn Khaldun:

The political writings of Ibn Khaldun have their origin in sociology and social history. His political theory is founded on sociological grounds. The chain of reasoning he maintains, in his major workThe Introduction to History, with regard to the institution of rulership can be reduced to the following rational assumptions:

The Logic of Ibn Khaldun

a. Human beings cannot live or exist without coming together and cooperating to earn their living and obtain the necessities of their lives.

b. When they come together necessity requires them to deal with one another and maintain their needs.

c. But since they are apt, because of their animal nature, to be unjust to and transgress against each other which lead to dispute and fighting, and consequently to tumult and upheaval and to blood shed. This will finally lead to the death of men and annihilation of race.

d. So it is impossible for men to survive in chaos without a ruler to deter them from one another. He is the ruler over them, and by the natural instinct of the human being he

becomes the controlling and over-powering monarch. 1

From these assumptions Ibn Khaldun reasons out that ‘kingship is the natural office for man'. 2

Ibn Khaldun arrives at the conclusion of the necessity for a ‘ruling khalifa', by means of a threefold hierarchical scheme of rulership, namely:

i. ‘The mulk (temporary kingdom)', demands the ruler to

be overcoming as well as overpowering. The aim of the ruler, in this model, is to satisfy his own interests and desires, but this would lead to (dissatisfaction) and mutiny, tumult and killing.

ii. ‘So it is obligatory to resort to political laws by which all shall abide. If these laws are decreed by the wise people and the statesmen, then the politics of the leader are rational. The goal (of such a model) is secular benefit only'.

iii. ‘If the laws are God given then these laws, being political as well as religious, are good and beneficial for secular life as well as for the Hereafter'. 3

Final Conclusion

‘Since political laws seek the benefits of the secular world only, and God the Lawgiver seeks , for men, the benefit of the Hereafter, then according to revealed laws, all men must be made to conform to the Laws of Shari‘a in managing their secular affairs and the affairs of the

Hereafter. Therefore; implementing the laws of Shari‘a belongs to the people of Shari‘a. These are:

A. The Apostles.

B. And, whoever replaces them: The Caliphs.'4

Ibn Khaldun believes that the nature and reality of the office of the ruler consists in its being the ‘Vicegerency of God':

‘It (the Khilafa) is a succession to the Law Giver of Shar‘, in order to guard over the religion and to manage worldly

affairs.' 5

He specifies:

‘The office which is the vice regency of the Giver of Shari‘a, in preserving and implementing religion as well as managing secular affairs is called ‘Khilafa' (caliphate) and ‘Imama' (imamate), and the ‘One' in charge of it is the ‘Khalifa' and ‘Imam'.' 6

Shari' dictates an Imam

Ibn Khaldun considers bringing into office an Imam is an obligation dictated by Shar‘:

‘To create an Imam is an obligation necessitated by Shar‘, recognised by the consensus of the Companions and Followers of the prophet'. 7

He specifies four qualities, or conditions, for the Imam, namely: knowledge of Shari‘a, justice, ability and healthy senses and body. He considers the fifth prerequisite which is kinship to the Tribe of Quraysh as a debatable issue.

Succession to the Khalifa or Imam , Ibn Khaldun claims , can be made by designation.

The Imam, as the one who is charged with public affairs during his life - time, can designate a successor to himself.

He argues that if people charge their affairs to the Imam and entrust him with guarding religion, they can also entrust him to choose a successor.

He argues further that since the imam is the ruler who looks

after his people while he is still alive, he can also do so after his death by designating a successor who can manage their affairs as he did.

Succession to Khilafah

Succession by designation, adds Ibn Khaldun, has been considered as part of Shar‘ by the consensus of the Umma. 1 Even if the imam designates his son or father as his successor it is considered legitimate if Muslims swear allegiance to him:

‘The imam is not to blame in this matter, even though he designates his son or his father as heirs to the office, for he is entrusted with the affairs of the people during his life and hence he should be not be mistrusted after his death.' 8

The type of authority bestowed on the ‘Khalifa' or ‘Imam' (terms used interchangeably by Ibn Khaldun to denote the same ruler) enables him make decisions in two affairs: religious affairs where he is commanded (by God) to proclaim (Islamic) law and force people to abide by it; and

in conducting secular affairs which ought to be carried out in accordance with the attention of the Imam to fulfil people's interests. 9

The Khalifa appoints administrative assistants to execute

his plans. The plans of the Khalifa, adds Ibn Khaldun, are

concerned mainly with leading public prayers, legal advice performed by the ‘ulama (religious scholars), judiciary,

treasury and army. 10

In his theory of the institutions of the Khilafa and Imama, Ibn Khaldun relies mainly on reason and historical analysis. He does not offer any evidence or proof from the sources of Islam namely the Qur'an and the prophetic Tradition.

Furthermore, Ibn Khaldun does not make a reference to the principle of Shura which is the only institution of conducting the affairs of Muslims. The institution of Shura refers to All Muslims to conduct their public affairs as well as their private affairs, if there is no Islamic Nass (text), by mutual consultation and agreement.

1. Ibid., p. 167.

2. Ibid., p. 169-170.

3. Ibid., p. 170.

4. Ibid., p. 171.

5. Ibid., p. 171.

6. Ibid., p. 171.

7. Ibid., p. 187.

8. Ibid., p. 188.

9. Ibid., p. 195.

10. Ibid., p. 195.