Editing Meritocracy (section)

===Islamic World===
The [[Rashidun Caliphate|Rashidun caliphate]] succession rule was based on meritocracy (Most renown people for their merit would gather in a [[Shura|Shura assembly]] and choose the caliph based on merit). As the first caliph of the Rashidun caliphate, [[Abu Bakr]] was not a monarch and never claimed such a title; nor did any of his three successors. Rather, their election and leadership were based upon merit.<ref>{{cite book | url=https://archive.org/details/islam0000alko/page/44/mode/2up | isbn=9780761421207 | title=Islam | year=2007 | last1=Alkouatli | first1=Claire | publisher=Marshall Cavendish }}</ref>

After the reforms of [[Mehmed II]], the Ottoman standing army was recruited from the ''[[Devshirme|devşirme]]'', a group that took Christian subjects at a young age (8–20 yrs): they were converted to Islam, then schooled for administration or the military [[Janissary|Janissaries]]. This was a meritocracy which "produced from among their alumni four out of five [[Grand vizier|Grand Viziers]] from this time on".<ref>The Ottoman Centuries Lord Kinross</ref> Mehmed II's first grand vizier was [[Zaganos Pasha]], who was of ''devşirme'' background as opposed to an aristocrat,<ref name="Meḥemmed Ii">{{EI2|last1=İnalcık|first1=Halil|title=Meḥemmed II|volume=6|url=http://referenceworks.brillonline.com/entries/encyclopaedia-of-islam-2/mehemmed-ii-SIM_5111}}</ref> and Zaganos Pasha's successor, [[Mahmud Pasha Angelović]], was also of ''devşirme'' background. It is reported by Madeline Zilfi<ref>For more on this topic: Madeline C. Zilfi, ''Politics of Piety: The Ottoman Ulema in the Postclassical Age (1600–1800)''</ref> that European visitors of the time commented "In making appointments, Sultan pays no regard to any pretensions on the score of wealth or rank. It is by merits that man rise.. Among the Turks, honours, high posts and Judgeships are rewards of great ability and good service."

Safavid Persian society was also a meritocracy where officials were appointed on the basis of worth and merit, and not on the basis of birth. It was certainly not an [[oligarchy]], nor was it an [[aristocracy]]. Sons of nobles were considered for the succession of their fathers as a mark of respect, but they had to prove themselves worthy of the position. This system avoided an entrenched aristocracy or a caste society.<ref>[[Roger Savory]], ''Iran under the Safavids'', p. 183.</ref> There are numerous recorded accounts of laymen that rose to high official posts as a result of their merits.<ref>Sir E. Denison Ross, Sir Anthony Sherley and his Persian Adventure, pp. 219–20.</ref> And since the Safavid society was meritocratic, government offices constantly felt the pressure of being under surveillance and had to make sure they governed in the best interest of their leader, and not merely their own.