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450chapter sixpurely political manifesto for the acquisition of political power. Thisis, because if religion, that is, any religion (in the conventional understandingof ‘religious community’), came to power, it would, due toits exclusivist claims, deny the legitimacy of any other religion. Inthe case of Islamism, the ruler would be God’s deputy on earth, whilethe mufti would—as Ibn Qayyim al-Jauziyya said—‘sign in God’sname’ or, according to al-Sh§ãibÊ, ‘stand in for the Messenger (ß)’.Once in power, the doctrines of Islamism would deny the existentialright of any other belief and, since it would possess all legislative andexecutive powers, it would autocratically define the ‘others’ as heretics.A religious government is therefore by nature dictatorial, allpervasive,and, if in possession of an exclusivist ideology, despotic.In contrast to the Islamists’ understanding of al-ȧkimiyya, we proposeto define it in the light of the Book as a rule that no human beingis allowed to participate in Allah’s governance with regard to thosethings that are exclusively His prerogative:1. Allah ‘…does not share His command with any person whatsoever’( Al-Kahf 18:26). Everyone (who claims to rule like God and) doesnot share his power with any other person, has acted unjustlytowards Allah and has challenged His ȧkimiyya.2. ‘He cannot be questioned for His acts, but they will be questioned(for theirs)’ ( Al-Anbiy§" 21:23). Every government which (claims toact like God and) refuses to be questioned for its acts has actedunjustly towards Allah and has challenged His ȧkimiyya.3. For ‘…your Lord is the (sure) accomplisher of what He plans’ (Håd11:107). Everyone who (claims to act like God and) thinks that hecan do whatever he wishes, has acted unjustly towards Allah andhas challenged His ȧkimiyya.4. ‘…No god do I know for you but myself…’ ( Al-Qaßaß 28:38).Everyone who challenges Allah’s ȧkimiyya—just like the Pharaohin 28:38—by thinking he is God and by demanding unconditionalobedience from his subjects has challenged Allah’s sovereignty(ulåhiyya).5. ‘I am your Lord, most high’ ( Al-N§zi#§t 79:24). Allah is the Lordof the worlds and the owner of all goods. Everyone who thinks thata nation’s wealth is his private property has challenged God’s lordship(rubåbiyya)—like the Pharaoh who, in his hybris, had declared:‘Does not the dominion of Egypt belong to me, (witness) thesestreams flowing underneath my (palace)?...’ ( Al-Zukhruf 43:51).