of the unjust and tyrannical ruler" (, ) and elsewhere (). The phrase Ahl al-Ḥall wa’l-‘Aḳd () was used in order to denote those qualified to appoint or depose a caliph or another ruler on behalf of the Ummah. Olivier Roy writes that Election or appointment Al-Mawardi, a Sunnī Muslim jurist of the Shāfiʿī school of Islamic jurisprudence, wrote that the caliph should be a member of the Quraysh tribe. Abu Bakr al-Baqillani, an Ashʿarī Sunnī Muslim scholar and Mālikī jurist, wrote that the leader of the Muslims simply should be elected from the majority. Abu Hanifa an-Nu‘man, the founder of the Sunnī Ḥanafī school, also wrote that the leader must come from the majority. Western scholar of Islam, Fred Donner, argues that the standard Arabian practice during the early caliphates was for the prominent men of a kinship group, or tribe, to gather after a leader's death and elect a leader from amongst themselves, although there was no specified procedure for this shura, or consultative assembly. Candidates were usually from the same lineage as the deceased leader but they were not necessarily his sons. Capable men who would lead well were preferred over an ineffectual direct heir, as there was no basis in the majority Sunnī view that the head of state or governor should be chosen based on lineage alone. Majlis ash-Shura Deliberations in the politics of the early caliphates, most notably the Rāshidūn Caliphate, were not "democratic" in the modern sense of the term; rather, decision-making power laid with a council (shura) of notable and trusted companions of Muhammad (ṣaḥāba) and representatives of different Arab tribes (most of them selected or elected within their tribes). Traditional Sunnī Muslim jurists agree that the shura, loosely translated as "consultation", is a function of the Islamic caliphate. The Majlis-ash-Shura advise the caliph. The importance of this is premised by the following verses of the Quran: The majlis were also the means to elect a new caliph. Al-Mawardi wrote that members of the majlis should satisfy three conditions: they must be just, they must have enough knowledge to distinguish a good caliph from a bad one, and must have sufficient wisdom and judgment to select the best caliph. Al-Mawardi also stated that in case of emergencies when there is no caliphate and no majlis, the people themselves should institute a council of majlis, select a list of candidates for the role