Political theory in Islamic thought

Do not bring anything new if we say beginning, the political thought since ancient masters may appear in two different theories in determining the legitimacy of authority (ie the source) and assessment of their nature, are: (theoretical theocracy) and (democratic theory) (1) the first two of them go that (God is the source of power), and to Him The choice of rulers, divine choice (directly or indirectly). This choice is that the power bestowed legitimacy theocracy, and bestowed on the status of being a ruler (Khalifa of God) on earth, and enjoy this (divine right) to be the sacred nature of religious authority and his power with his hand holding the branches: religious and secular - Ma'an -. while you go to the second theory (the people is the source of power) and is due to selection of referees popular choice (directly or indirectly). This choice is the one who bestowed the power legitimacy of democracy, and bestowed on the ruling status of being a (Under-the people) and enjoy this (natural right), because the nature of his authority the authority of temporal (time civilian), and held his hand power worldly, without religious authority which is, however, men . The leakage of the impact of these theories to the Arab-Islamic political thought, until it became basic concepts close to the premises that the Arab-Islamic political theory or a modified form of them. It is true that the theory of divine right, in the Islamic civilization in the second half of the first century AH may differ fundamentally different from the emergence of this theory in the Christian civilization of the Middle Ages (2). The theory of the Islamic Shura Council, is also in the concepts and principles, the theory of non-Western democracies, or even contemporary. However, this does not prevent the situation say that some of the images and statements coming from, you may have entered the Arab-Islamic political theory . Orbiter and the roots of the historical theories of power in Islam will find without any difficulty, the argument Umar  which was launched in a shed built assistance to advocate allegiance Abu Bakr  (and I mean the Colth: I Redak Messenger of Allah  of our religion, do you not Narzak to our mundane (3) ? Some have interpreted the text brigade trochlear hidden argument to Abu Bakr as evidence to say to (the divine right of indirect). as is the case with some of the Sahaabah (k assist Guim bin) in the adoption of this Altamir to Abu Bakr in prayer guide to lead them to the Muslims when He said: (God, what few perished Messenger of Allah  until we knew that Abu Bakr Khalifa) (4). and this itself is the belief of some companions of those who say to Abu Bakr and Omar, after you (the successor of Allah). true that the refusal of Abu Bakr The age of this Allguib, and their acceptance titles again as (the successor to the Messenger of Allah) and (faithful) for evidence of the refusal of this divine right (5) in exchange for their acceptance of the inherent right. However, the seed of this belief, as noted, were present at some companions and made clear more when he spoke of the third Caliph Uthman  for the succession as a shirt Qms God to him (6), and rejected the right of the nation in the request for dismissal and wear, which is influenced by the Allqub title (the successor to God). even wire Umayyads after him this behavior. Vmaawih says: (Earth to God .. and I am Khalif Allah) (7), the same course Abbasids after him. Valmansour Abbasi was called the same (Sultan of God on earth) (8). It seems that the spirit of the theory of divine right is not in force between some of the Companions and the Righteous , but also in force among the general Muslim scholars as Sheikh Ali Abdel Razek (9) in the nature of contemporary ideas of Sheikh Abu Ala Mawdudi (10) and other scholars (*). The successors of these words, but words of these scientists are inspired to some thinkers and writers, to say, that the system of the Islamic state, not included among the democracies, but also, among systems theocracy (11). In fact, the statements of these caliphs, but did not take the character of theorizing at large, and that this exceptional situation did not base it can be invoked to infer the rule, the nature of the Arab Islamic state, although the nature of the theocratic authority of the religious authority, according to these writers (12). it has taken this character and intellectual nodular then at the hands of Shiites , as known as (the theory of the text in the Imamate) in exchange for (the theory of choice in succession) when the Sunnis and the group and others