Sharia Law or One Law forÂ All
D Rosser-Owen 2009
These relate to the legitimacy of the British Crown in appointing qadis and imams, and an Office to oversee these people and their professions. Although such legalistic niceties are commonly derided in fashionable circles and their newspapers, for this to be acceptable to Muslims in the UK, let alone world-wide, under their Shariah such a competence would have to derive directly from the Caliphate.
And, as a matter of fact, this is actually the case.
Towards the end of the 19th Century, two significant events took place.
One was, in 1889, when the Caliph, Sultan Abdul Hamid II jannat makan, appointed Abdullah Quilliam to be the â€œSheykhu-l Islam of the British Islesâ€, and this was endorsed by the Emir of Morocco, the King of Afghanistan, and the Qajar Shah of Persia. The Office of Sheykhu-l Islam was the adminstrator of the system of qadis, imams, and muftis in the Ottoman Empire, and the implications of using this title for the bestowal on Quilliam cannot have been missed. It is legitimate to speculate that it was, in fact, intentional.
At about the same time, the Caliph, conscious of the vast Muslim population of the British Empire, appointed the Queen-Empress a beylerbeyi: in essence a tributary ruler over Muslims under the Caliphate.
The authority to make Islamic religious appointments, and to regulate the administrations of mosques and tribunals, including the appointment of the Office of the Sheykhu-l Islam, in the United Kingdom and Crown Dependencies rests with Queen Elizabeth II as the great-great-granddaughter of Queen Victoria. And, by residuary sovereignty, in the Republic of Ireland with the President.
Yahya Birt on Abdullah Quilliam