1. The Quran explicitly says "The believers run their affairs through mutual consultation." Any justification for a certain practice of Islam must originate out of the indispensable source, i.e. the Quran. This is the fundamental law in which a Muslim society deals with the general affairs. Further, Islam does not define HOW this mutual consultation can be established, and this too was not without wisdom. Mechanisms differ from society to society, and do not necessarily follow a regulated selection process. In a primitive, tribal society, a person may display qualities essential to the survival of his group, including great hunting and tracking skills and physically strong. Over time, as his characteristics become more prominent in assisting the survival of the group, the people become dependent upon him, ultimately resulting in a natural but conscious acceptance by the people of him as their leader.

2. The question than originates, why were the Quraysh given leadership? Everybody well knows the status of the Quraysh in pre-Islamic Arabia, and in fact Islamic Arabia. They possessed the sacred territory of Masjid Al-Haram, and their honour within Arabia was because of their control of it. There are abounding references to this in the Quran, and it the Prophetic mission started there because it was the Mother of the Cities. God, whenever he raised a Messenger, raised them among the main town and this was a decision of pure wisdom. With the acceptance of Islam by the leaders of society, especially a tribal one, the masses would soon follow. The Quran speaks emphatic terms to the Qurayshi leaders and how they would suffer double-punishment if they rejected the message of Islam. The Quran furthers this with parables of the Day of Judgement and how the people will condemn their leaders for letting them fall into the fire. It becomes apparent that the possessors of the Kaaba were considered
the leaders of Arabia by the REST OF ARABIA.

3. How did the Arabian society conduct their affairs:

"When the Muslims at the Prophet's behest consented to free the prisoners of Hawazin, the Prophet said: I could not know who among you has shown his consent and who among you has not. Therefore, go back, and send your leaders that they may inform us. (Kitabu'l-Ahkam)"

Arabian society was a TRIBAL one. It becomes very clear that the opinion of each tribe was made known through the leaders of the tribes. As the above clearly illustrates, the Prophet (S) determined the will of the tribes through their leaders.

4. From the position of the Quraysh in the Quran, it becomes very clear the status of the Quraysh in light of Arabian society. This is further exemplified in the hadeeth above, and others such as:

People in this matter follow the Quraysh. The believers of Arabia are the followers of their believers and the disbelievers of Arabia are the followers of their disbelievers. (Muslim, Kitabu'l-Imarah)

From this hadeeth, it becomes very clear the position the Quraysh had in respect to Arabian society. The following hadeeths are clear enunciations of a common fact of life, and the Prophet (S) was pointing this out in order to make sure the Muslims did not violate the principle of "mutual consultation". The decision of the Prophet (S) was not based upon any notion of tribal or racial superiority but of the SITUATION in society.

5. The Prophet (S) is reported to have said:

After me the political authority (imamat) shall be transferred to the Quraysh. (Musnad Ahmad Ibn Hambal, vol. 3, p. 183)

Our political authority shall remain with the Quraysh. In this matter, whoever opposes them as long as they follow Islam, Allah shall cast him face down in Hell. (Bukhari: Kitabu'l-Ahkam)

I have quoted this hadeeth for two reasons:

i. To demonstrate that even the appointment of Quraysh is CONDITIONAL upon their obedience to Islam. This is clearly known through the statement "WHOEVER OPPOSES THEM AS LONG AS THEY FOLLOW ISLAM...."

ii. That, with the above background in mind, it becomes abundantly clear that the appointment of Quraysh as leaders was not of lineage, BUT OF PROTECTING THE PRINCIPLE OF SHOORA, or mutual consultation. The Prophet (S) laid particular emphasis on this point to allow no room for pre-Islamic ideas to make ground. The jahiliya period was one that was characterized by blind tribal loyalty. This passion often resulted in bloodshed that passed on to generations.

6. When the Prophet (S) died, the issue of who would be leader came about. This is when the Ansar came forth with the argument that they should be vested with leadership. Abu Bakr (R), with his erudition, pronounced to the Ansar:

O Sa?ad! You know very well that the Prophet (sws) had said in your presence that the Quraysh shall be given the Khilafat because the noble among the Arabs follow their nobles and their ignobles follow their ignobles. Sa?ad replied: What you say is correct, we are your advisers and you are our rulers. (Musnad Ahmad Ibn Hambal, vol. 1, p.5)

Another report gives a similar rendering with the words:

The people of Arabia are not aware of anyone's political leadership except that of the Quraysh. (Musnad Ahmad Ibn Hambal, vol 1. P. 56)

One can actually extend this principle to the appointment of the other khaleephas as well. But that is more a historical issue, as opposed to the philosophy of how Muslims choose their leaders.

7. The Sahabah continued this practice of shoora whenever a decison was made. For example, Umar (R) would discuss a position with the early Muhajireen and then the Ansar to seek their opinions, before making a decision in which he needed help. These two groups were also respected as the representatives of the new nation, so they too enjoined popular support.

I have bothered you with the burden of coming here so that you can help me in my responsibilities owing to this position you have entrusted me with. I am a human being just like you and do not want that you follow my desires in these affairs. (Abu Yusuf,
Kitabu'l-Khiraj, Fasl fi'l Fay wa al-Khiraj, , p.27)

In the Masjid-i-Nabawi, sessions of the Muhajirun would be convened in which ?Umar would sit and present to them all the happenings and events reported to him from the various parts of his empire. (Biladhuri, Futuhu'l Buldan, , p. 266)

8. The refusal of Husain (R) to pedge bayaah to Yazeed was actually a preservation of this principle of shoora. He did not accept that a person could be appointed khaleepha without taking a bayaah?

9. As is evident, the Muslims 'run their affairs through mutual consultation." That is why Abu Hanifa (R) made it clear that the Qurayshi leadership was no longer binding, because they no longer constitute a position that they held during the time after the Prophet's (S) death. With the Muslim ummah today, the manner in which a leader is elected is through ijtihad, but 'mutual consultation' has to be taken into account. The arguments against democracy, by certain groups, are actual based upon a total misunderstanding of Islam's conception of gov't.

10. It is actually amazing when one considers the actual changes brought about by this Unlettered Prophet (S). The foundations he laid for society can only make man marvel at the nature of this communication he was receiving.