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GOD'S RULE
GOVERNMENT
AND
ISLAM
+ + +
PATRICIA CRONE
COLUMBIA UNIVERSITY PRESS
NEW YORK
CONTENTS
Columbia University Press
l'u/Jiishcrs Since 189.3
New York
First published in the United Kingdom by
Edinburgh University Press Ltd 2004
Copyright
('J
Patricia Crone, 20()4
All nghts reserved
List of Charts
Library
of
Congress Cataloging-in-Publication Data
Crone, PatriCia,
I
945-
Gocl's
rule :
government and Islam
I
by Patricia Crone.
p.
em.
Includes bibliographical references and tndex.
ISBN 0-231-!3290-5 (cloth: alk. paper)
l.
Islam and state-Islamic Empire-History. 2. Islam and politics-Islamic Empire-
History.
.3.
Islamic Empire-Politics and government. 4. Ummah (Islam) 5. Islamic
E.mpire-History-622-661. 6. Islamic Empire-History-661-750. 7. Islamic Empire-
History-750-1258. 8. Polittcal science-Islamic Empire-History.
I.
Title.
DS38.2.C76 2003
320.5'5-clc22
2003062537
v11
Preface
Vlll
I.
THE BEGINNINGS
J.
THE ORIGINS OF GOVERNMENT .......................... ·3
THE FIRST CIVIL WAR AND SECT FORMATION ..............
17
2.
3· THE UMAYYADS .........................................
:n
Il. THE WANING OF THE TRJBAI, TRADITION,
c
700-900
4-
INTRODUCTION ........................................
sr
.Columbia University Press books are printed on permanent and durable acid-free paper.
Pnnted and bound in Great Britain.
c 10987654.321
5· THE KHARI.JITES ....................................... ·54
6. THE MU'TAZILITES ...................................... 65
7·
THE SHI'ITES OF TI-lE UMAYYAD PERIOD ...................
70
S. THE 'ABBASIDS AND SHl'ISM .............................. S7
9· THE ZAYDIS ...........................................
·99
http://avaxho.me/blogs/ChrisRedfield
vi ]
Contents
ro.
THE IMAMIS ...... , ...................................
1
ro
11.
THE 1:-IADlTI-I PARTY ...................................
r2s
IJL COPING WITH A FRAGMINTED WORLD
.r2.
CHARTS
INTRODUCTION ......................................
14s
13.
THE PERSIAN TRADITION AND ADVICE LITERATURE ......
qR
.q.
THE GREEK TRADITION AND 'POLITICAL SCIENCE' .......
165
15.
THE ISMAILIS .........................................
197
16.
THE SUNNIS ..........................................
219
r.
THE GENEALOGY OF THE
UMMA,
FROM AN UMAYYAD
PERSPECTIVE ........................................
·399
THE GENEALOGY OF THE
UMMA,
FROM A SHlciTE
PERSPECTIVE .........................................
401
THE GENEALOGY OF THE HASHIMITES (cABBASIDS
AND TALIBIDS) ........................................
402
THE cALIDS TILL
R74 ................................... 403
THE 'ABBA.SIDS TILL
R6r. ................................ 404
THE GENEALOGY OF THE SHlciTE SECTS .................
405
THE ISMAIL! CYCLES ...................................
406
THE ISMAILIS AND RELATED SECTS ....................
-407
THE IMAMS OF THE PRO-FATIMID ISMAILIS ..............
4oR
THE CALIPHS,
632-r 25R ................................. 410
CHRONOLOGY ........................................
411
IV GOVERNMENT AND SOCIETY
17.
THE NATURE OF GOVERNMENT ........................
2s9
2.
3·
r8.
THE FUNCTIONS OF GOVERNMENT .....................
2R6
19.
VISIONS OF FREEDOM ................................
.
3rs
20.
THE SOCIAL ORDER ...................................
332
21.
MUSLIMS AND NON-MUSLIMS ..........................
35R
22.
4·
5·
6.
7·
R.
EPILOGUE: RELIGION, GOVERNMENT, AND SOCIETY
REVISITED ...........................................
·393
399
414
Charts
9·
447
10.
Bibliography, abbreviations, and conventions
Index and glossary
IL
Preface
[ ix
PREFACE
Political thought may be broadly identified as thought about power formulated
in a prescriptive rather than a descriptive vein: how should power be distrib-
uted, to what uses should it be put? Of power there are innumerable types, but
political thought is primarily concerned with just one: that exercised by the
governmental agency above the level of family, village, and tribe that we know
as the state. It is however difficult
to
think about the state without attention to
the social order on which it rests, and it is quite impossible
to
do so without
considering its relationship with other organizations coordinating human
activities above the domestic and local levels. Of such organizations there arc
many today, some nationwide and others international or global, but in a
medieval context they were few and far between. Most associations in those
days were local, and usually kin-based. Coordinating people's activities above
the level of village or kin was difficult due to slow means of communication,
poverty, local diversity, and lack of trust. It could be done by force: this was the
typical manner in which the state established itself. But it could also be done,
or assisted,
by
religion, which offered a common idiom, shared ideals and
trust, and which was accordingly the main source of organization transcend-
ing locality and kin apart from the state. In the Islamic world it was originally
the source of the state itself.
In part for this reason, the political thought of medieval Islam is diffi-
cult to understand for a modern Western reader. One might fondly have
assumed political thought to be a subject open to discussion at a high level
of generality, for what could be more universal than power and the problems
it begets? But as everyone knows, it is in fact highly context-bound, and that
of the Muslims seems to a novice to be based on a particularly odd set of
premises. It also appears to come in a particularly heavy encrustation of
strange-sounding names. The aim of this book is to make it intelligible to
those who cannot get their mmds around it, and to advance the under-
standing of those who already know what it is about. It is addressed to
Western students of Islamic history, historians of adjacent periods and
places (notably the classical world and medieval Europe), and, optunistically,
the general public; and wherever possible, it asks questions of the type that
preoccupy Western readers, in order to move from the familiar
to
the unfa-
miliar. It is devoted to political thought in the broad sense, not just theory,
and tries
to
bring out the tacit assumptions and unspoken premises without
which one cannot understand the edifice of explicit theory on top. Some
very general knowledge of classical and European history is presumed (for
example, I do not take it upon myself to explain who Alexander the Great
or Louis XVI were), but no knowledge of Islamic history ts reqtmed, though
it would certainly be an advantage. All concepts have been glossed, and all
persons, events, and historical developments have been Identified or summa-
rized (or so at least I hope) on first encounter and/or in the index, which
doubles as a glossary. I do take the liberty of adclressmg specialists in the
footnotes, but non-specialist readers are free
to
skip them. Though readers
with some background knowledge will find the book much easier than those
with none, it should be accessible to all.
Some conventions may be noted here. First, where double dates are gtven in
the form 290/9o2L the first figure refers to the Muslim calendar and the sec-
ond
to
the Christian. Muslim years usually begin
Ill
one Chnstian year and
continue into the next: continuation Is indicated by
'f.',
for example, 902f.
stands for the relevant parts of 902 and 90'1. When only one date is given, it
refers to the Christian calendar unless the contrary is specified. Secondly, I have
opted for the term 'medieval', which some readers may dislike, because it can
he used of both the Muslim world and the Latin West and because 'the form-
;Hive period' docs not yield an adjective. The centuncs covered in thts book
were not of course
Ill
the middle of anythmg, but the same IS true of their
counterparts in the West: in both cases, the 'middle ages' are really the begin-
ning. Thirdly, when I translate passages, refernng the reader to both the ongi-
nal text and a translation, my own English version is not necessarily that of the
translation, though it is often a modified version of It. I only follow other
translators faithfully where no reference to the onginal text IS given. Finally,
though thts is not a matter of conventions, I feel! must apologize for the inor-
dinate number of references to publications of my own. Ongmally, the book
was meant to be a short textbook codifying existing knowledge. There proved
to be insufficient knowledge for that purpose, however, and as the book turned
into a project of research, It inevitably came
to
build on earlier work of mine.
I also wrote a fair number of articles on the way with the express purpose of
X]
Preface
being able to refer to them instead of cluttering the book with details. This
may not mollify the reader, but alii can say is that I sympathize.
I should like to thank Maroun Aouad for much help and encouragement
when I ventured into the alien field of
falsa{a,
and also for making me look
at the rhetorical works, more often than not supplying xeroxes along with the
references and patiently answering questions of every kind. To Mohsen
Ashtiany I am indebted for help with Persian matters (along w1th my share of
his delectable wit). I am also grateful
to
him, Tamima Bayhom-Daou,
Anthony Black, Bernard Haykel, Carole Hillenbrand, Stephen Menn, and
Lennart Sundelin for comments on the book, or parts of it, in various stages
of completion, to Firuza Abdullaeva for finding the illustration on the cover,
and to Michael Cook for characteristically helpful and incisive comments on
what was meant
to
be the final draft. I must also extend further thanks to
Carole Hillenbrand, who put the idea of writing this book into my head and
graciously waited the many years it took me to complete it.
Patricia Crone
I
.
.
..
THE
BEGINNINGS

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