"السلطة الروحية المزعومة للخليفة" [و‎‎١‎٠] (١٠/٨)

V*—-P rofessor C. H. B ecker: " Idampolitik " (Die Welt
des I slams 111. 103, 113, BerUn 1915).
Translation. —So we see the mediaeval conception of the State slowly accommodate
itself to the altered conditions of the times. This is especially the case in the sphere
of the particular internal Islam-policy which finds expression in the antithesis—
State-control and non-interference in religion. At first sight this problem seems to be
actually no problem at all; indeed, if the Caliph were a Pope, this problem would of
course not occur ; for then we should have before us a complete hierarchy. But the
Caliph is no Pope, rather he is the secular ruler of the ideal community. Beside
him stands the Holy Law (sharia or shariat), as the embodiment of the religions
factor, which is authoritatively interpreted by the chief mufti of the Hanafi rite, the
Shaikh-ul-Islam. As is well known, besides the executive law of the cadis there is
in Islam the consultative law of the muftis, which may be compared with the legal
opinions given by European jurists, and which has just as little binding force on the
judges. Since the 15th century the Shaikh-ul-Islamat has grown to be the highest
religious government office in Turkey. The Shaikh-ul-Islam takes equal rank with
the Grand Vizier and is his deputy. Though independent as interpreter of the law,
he is in his position himself an official who may be dismissed. So in this way, so far
as hidividual persons are concerned, the problem of State-control and non-interference
in religion i& settled.
The most difficult point of colonial Islam-policy is obviously the relation of the
European state to the international claims of Islam. This claim confronts us most
conspicuously in the custom of extolling the Caliph of the time in a special bidding-
prayer during the Friday service. Throughout the- whole history of Islam, the
mention of the name of the Caliph at the end of the sermon was an act of special
importance. Whoever was mentioned on this occasion, was considered by the
community in the particular country to bq. the real sovereign, who could only
incidentally be prevented by external circumstances from exercising the actual power
of government. So long as the sultans received their investiture from a Caliph
(who might indeed happen to be entirely dependent upon them), this usage was
quite in order. But it is quite another question, what should be the relation of a
Christian authority to this problem. Properly speaking, the Christian domination
shuts out the mention of the name of a Caliph; ior, as already stated, the Caliph is
indeed no Pope, no spiritual head, but the real sovereign. Nevertheless many
European States for various reasons have tolerated and recognised in their territories
a bidding-prayer for a foreign ruler.
VI.—^1. Ubkini et Favct de Courteille : Etat present de VEmpire Ottoman (Paris,
1870), pp. 77-8.
A cote du vezir et 9ur la meme ligne, mais suivant un autre ordre d'idees, se
place le che'ikh-nUsldm " I'ancien de I'islam." On a pretendu a tort qu'il etait dans
I'ordre spirituel ce qu'est le vezir dans I'ordre politique, le delegue du sultan, en
taut que pontile et d'imam, successeur des klialifes. II n y a point, a ^ai diie, de
pouvoir spirituel, de meme qu'il n'existe pas de sacerdoce dans 1 islam. Lattiibution
propre essentielle, unique du mufti, c est 1 interpretation de la loi . attiibution
considerable la ou la loi est tout. Chef de Fulema, de ce corps a la fois judiciaire et
religieux, mais n'etant lui-meme ni pretre ni magistrat, sauf dans quelques cas
particuliers, il y a dans sa fonction du garde des sceaux, de 1 avocat consultant et du
doyen de faculte.
Yll, P rofessor C. A. N alltno : Appuntl sulla natura del 11 califfato " in genere e
sul presunto " Califfato Ottomano " {Roma, 1917), pp. 5, 6, 7, 10.
Translation. —Muhammad had established at once a religion and a State; as
Iono- as he lived, both of them had exactly the same territorial extension. Kehgions
authority was always exercised by himself alone, in his quality of prophet and apostle
of God " a quality that in .his idea and that of his companions d,d not admit of
delegation of spiritual powers to others, nor of transmission of such powers ) by
inheritance after his death. The series of divine revelations namely the Quran,
was definitely closed with Muhammad; after whom the behevers had only to