<?xml version="1.0" encoding="ISO-8859-1"?><article xmlns:mml="http://www.w3.org/1998/Math/MathML" xmlns:xlink="http://www.w3.org/1999/xlink" xmlns:xsi="http://www.w3.org/2001/XMLSchema-instance">
<front>
<journal-meta>
<journal-id>2448-654X</journal-id>
<journal-title><![CDATA[Estudios de Asia y África]]></journal-title>
<abbrev-journal-title><![CDATA[Estud. Asia Áfr.]]></abbrev-journal-title>
<issn>2448-654X</issn>
<publisher>
<publisher-name><![CDATA[El Colegio de México A.C.]]></publisher-name>
</publisher>
</journal-meta>
<article-meta>
<article-id>S2448-654X2016000200283</article-id>
<title-group>
<article-title xml:lang="es"><![CDATA[La ummah, la sunnah del profeta y el califa: la visión sunita]]></article-title>
<article-title xml:lang="en"><![CDATA[The Ummah, the Sunnah of the Prophet and the Caliph: The Sunni View]]></article-title>
</title-group>
<contrib-group>
<contrib contrib-type="author">
<name>
<surname><![CDATA[Ruiz]]></surname>
<given-names><![CDATA[Manuel]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
</contrib-group>
<aff id="Af1">
<institution><![CDATA[,El Colegio de México Centro de Estudios de Asia y África ]]></institution>
<addr-line><![CDATA[D.F. ]]></addr-line>
<country>México</country>
</aff>
<pub-date pub-type="pub">
<day>00</day>
<month>08</month>
<year>2016</year>
</pub-date>
<pub-date pub-type="epub">
<day>00</day>
<month>08</month>
<year>2016</year>
</pub-date>
<volume>51</volume>
<numero>2</numero>
<fpage>283</fpage>
<lpage>328</lpage>
<copyright-statement/>
<copyright-year/>
<self-uri xlink:href="http://www.scielo.org.mx/scielo.php?script=sci_arttext&amp;pid=S2448-654X2016000200283&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://www.scielo.org.mx/scielo.php?script=sci_abstract&amp;pid=S2448-654X2016000200283&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://www.scielo.org.mx/scielo.php?script=sci_pdf&amp;pid=S2448-654X2016000200283&amp;lng=en&amp;nrm=iso"></self-uri><abstract abstract-type="short" xml:lang="es"><p><![CDATA[Resumen El artículo estudia tres temas que corresponden a tres realidades en el inicio del islam con el fin de analizar si en la transición de una sociedad tribal árabe a un nuevo tipo de sociedad, ahora teocéntrica y bajo la sombra del islam, se dieron cambios significativos y, de ser así, identificar estos cambios. En primer lugar se analiza la comunidad misma, cómo se constituye la tribu y cómo la comunidad islámica, llamada finalmente &#8220;ummah&#8221;. En la era preislámica, el criterio fundamental para formar una tribu era el parentesco, los lazos de sangre. Este criterio es desechado por el islam y la nueva comunidad se forma solamente por la fe, por los que creen en Allah, único Dios, creador del universo, y por la aceptación de Muhammad como su enviado. Incluso, la incorporación de la tribu judía de los banu awf se explica por este mismo criterio. La ummah es una comunidad esencialmente religiosa y nada tiene que ver ni con el parentesco ni con una comunidad política plurirreligiosa. Sunnah, o costumbre ancestral o tradicional, es un concepto clave tanto en la sociedad preislámica como en la comunidad islámica. Igualmente, se analiza si la sunnah en el islam es una mera continuidad de la preislámica o si sufrió cambios importantes y cuáles fueron. Un elemento clave, por haber sido puesto en duda, es si la sunnah profética (la que proviene directamente del profeta Muhammad) existió como concepto desde el inicio del islam o si fue un concepto tardío creado por los juristas, tanto para unificar la sunnah de las diferentes comunidades musulmanas (la de Medina, la de Siria o Iraq, etcétera) como para oponerse a la autoridad califal y someter al califa a la autoridad de la ley religiosa. La principal diferencia es que la nueva sunnah, la del islam, está respaldada por Dios mismo, no es una sunnah humana, de modo que todas las innovaciones del enviado de Dios, Muhammad, tienen una autoridad suprahumana. El que obedece a Muhammad es como si obedeciera a Dios mismo. Finalmente, se muestra que si bien al inicio del islam la forma como eran elegidos los califas, sobre todo los primeros, recuerda mucho las prácticas preislámicas; paulatinamente, se va perfilando un nuevo concepto de autoridad política, diferente del anterior en varios aspectos. En cuanto a si el califa poseía un poder espiritual o religioso, cosa que algunos autores han sostenido y sostienen, es sin duda un tema central, ya que esto implica el mayor o menor ámbito de control de la sociedad y, sobre todo, que una autoridad política tenga el poder de promulgar una legislación paralela a la del Corán e igualmente válida y obligatoria para toda la comunidad musulmana, cosa que se dio con cierta frecuencia en el islam. En todo caso, un tema central respecto del gobernante político y el estado es si su relación con la ley religiosa es de independencia, de superioridad, o bien de sometimiento y obediencia a ella. Se exponen diversas teorías y opiniones al respecto, pero es un tema que hasta el día de hoy no ha recibido una respuesta unánime y siguen presentes defensores en pro y en contra de si debe obedecerse un gobierno o un Estado que se deslinda y no toma en cuenta la ley religiosa.]]></p></abstract>
<abstract abstract-type="short" xml:lang="en"><p><![CDATA[Abstract The essay discusses three important aspects at the very beginnings of Islam in the transition from a pre-islamic society to an Islamic society. The purpose of this work is to examine and contrast the main differences between these two types of society. Were there any changes which took place and which were they? In the first place the article considers the formation of the ancient and of the new society. The pre-islamic society had its basis in the tribe, a group composed of individuals who recognized a common ancestor, that is, by common blood. The Islamic society, eventually called &#8220;Ummah&#8221;, is formed exclusively by those who believe in Allah as the only God, Creator of all that exists. Members of the Ummah also accept Muhammad as His messenger. It has little or nothing to do with blood ties. This criterion was applied in a very peculiar way to the Jewish tribe of the banu Awf in Medina. There are different opinions as to whether the Jewish tribe was or was not part of the Islamic Ummah. It is very enlightening to see how the Prophet provided a solution to this question. Such individuals were incorporated into the Ummah as &#8220;believers&#8221;. In this way, there never was a purely political, a secular Ummah, nor a plural religious community. In regard to the concept of &#8220;Sunnah&#8221;, the traditional or ancestral unwritten law of the preislamic society, did it continue to exist in Islamic times? Here we notice an important change. The Islamic Sunnah has a divine origin, it is not human law. Every innovation introduced by Muhammad to the old Sunnah has a Divine sanction, who obeys Muhammad obeys God. All the rituals of Islam, for instance, in regard to the pilgrimage, prayers, alms and fasting, were inspired by God and passed on to Muhammad. The same applies to decisions the Prophet took with regard to the social life of the Islamic community. The Muslims were paying attention to what the Prophet said and did in relation to the life of the community. In this way the concept of Prophetic Sunnah had to be present from the very beginnings of Islam and cannot be considered a late innovation introduced by the Islamic jurists to force the caliph, the political authority to submit the religious Law. Finally, in the transition from the pre-islamic Sayyid or Sheikh to the Caliph we notice a gradual change from one who is a primus inter pares to one who has the legitimate power to use physical force, or violence, to impose his will. But here the most important question is to see if the caliph, sometimes called &#8220;caliph of God&#8221;, had the right or authority to legislate, to create a body of laws with the same validity of those of the Prophet. In other words, is the caliph, or the political government, independent, superior or does he have to submit to religious law? There seems to be a consensus that the true Islamic government and ruler have to submit to the dictates of religious Law, to be considered a legitimate government or ruler. There is a discussion however, and different opinions as to whether or not verbal submission to Islam is sufficient or if a ruler has to has to practice more than that. This debate continues until today but without reaching a single common opinion.]]></p></abstract>
<kwd-group>
<kwd lng="es"><![CDATA[Islam]]></kwd>
<kwd lng="es"><![CDATA[ummah]]></kwd>
<kwd lng="es"><![CDATA[sunnah]]></kwd>
<kwd lng="es"><![CDATA[califa]]></kwd>
<kwd lng="es"><![CDATA[preislam]]></kwd>
</kwd-group>
</article-meta>
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