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It is believed that the khilafah will return inshallah one day , if so why don't we prepare for it
through increasing our iman?
This mentality is incorrect.
Firstly, whenever Islam set a method to achieve a particular objective, we
have to adhere to it. Therefore, when the 'Adhaan(call
for prayer) for Salatul zuhr is called, do
we say let us build our iman, so that the time for Asr has been reached and
zuhr has been missed? This cannot be done, because
an obligation is an obligation and the way to enact it has to be adhered to
without picking and choosing. The Method to achieve the obligation is
integral to its achievement, they cannot be divorced. If we mean that we
must aim to increase our iman in the way it has been mentioned in the Qur'an
as synonymous to Taqwa (being conscious of Allah when performing actions),
this is different. We cannot again divorce the two, we cannot hope to build
our Taqwa in any meaningful way without adhering to the commands of Allah.
The work to re-establish the Khilafah is an obligation, and the work for its
establishment is of vital importance, this is reflected in the fact that its
existence enables the implementation of numerous Faraa'id, which are
neglected as a result of its absence. We therefore prepare for it by working
for it, yes Allah is the only one who can provide us his victory from the
present situation, but we must work to do what we can within the actions
that he has legislated through the example of his beloved Messenger, Rasool
Allah salAllahu alaihi wasallam.
The Khilafah
The Khilafah is the general leadership over all the Muslims, in the whole
world, whose responsibility is to implement the laws of Islam, and to convey
the Islamic Message to the whole world. It is also known as the Imamah, so
Imamah and Khilafah are synonymous. It is the shape that the Ahkam
shar’iyyah (divine laws) determine as the Islamic state. Many Sahih Ahadith
have been narrated using these two words, with the same meaning. None of
these two words differed in their meaning from the other in any Shari’ah
text i.e. the Qur’an and Sunnah , for they are the only divine texts.
However, it is not binding to adhere to either of them, rather it is the
meaning that has to be adhered to.
Appointing a Khaleefah is obligatory upon all Muslims throughout the world.
Executing such a duty, just like executing any other duty which Allah (subhanhu
wa ta’aala) has decreed on Muslims is compulsory, in which no choice or
complacency is allowed. Failure in performing this duty is one of the
gravest sins, which is deserving of Allah’s severe punishment. The evidence
concerning the obligation of appointing a Khaleefah over all the Muslims is
understood from the Sunnah and the Ijmaa’ of the Sahabah(consensus
of the sahabah) . As for the Sunnah , it has been narrated
that Nafi’ said: Umar told me: I heard the Messenger of Allah (sallAllahu
alaihi wasallam) say:
“Whoever takes off his hand from an obedience to
Allah, he will meet Him on the Resurrection Day without having any proof for
himself; and whoever dies while there were no Bai’ah(pledge)
on his neck, his death would be that of the days of Jahiliyyah (ignorance),”
as narrated by Muslim.
So the Messenger made it obligatory upon every Muslim to have a Bai’ah(pledge)
on his neck. He described the one who dies without having a Bai’ah on his
neck as if he died the death of Jahiliyyah. The Bai’ah would not be valid
except for the Khaleefah. The Messenger of Allah (sallAllahu alaihi wasallam)
made it an obligation that every Muslim should have a Bai’ah on his neck for
a Khaleefah, but he did not oblige every Muslim to give a Bai’ah to the
Khaleefah. The obligation therefore, is the existence of a Bai’ah on the
neck of every Muslim. This necessitates the existence of a Khaleefah, who,
through his existence, is entitled to a Bai’ah (on the neck of every
Muslim.) Thus, the existence of the Khaleefah is the issue that necessitates
a Bai’ah on the neck of every Muslim, whether he actually gave the Bai’ah or
not. Therefore, the Hadith is evidence that the appointment of a Khaleefah
is obligation and that every Muslim is obliged to have Bai’ah on his neck;
it is not an evidence suggesting that giving the Bai’ah is an obligation.
This is because the Messenger of Allah (sallAllahu alaihi wasallam) rebuked
the absence of the Bai’ah of allegiance on the neck of the Muslim till he
dies, and not the abstention from giving the Bai’ah(pledge)
itself.
Hisham ibn 'Urwa reported on the authority of Abu Saleh on the authority of
Abu Hurairah that the Prophet said: “Leaders will
take charge of you after me, where the pious (one) will lead you with his
piety and the impious (one) with his impiety, so listen to them and obey
them in everything which conforms with the truth. If they act rightly it is
to your credit, and if they acted wrongly it is counted for you and against
them.” Narrated from Al-Araj from Abu Hurrairah from the Prophet,
he said: “Indeed the Imam is a shield, from whose
behind (one) would fight, and by whom one would protect oneself.”
Muslim also reported on the authority of Abu Hazim that he said: “I
accompanied Abu Hurayra for five years, and heard him informing about the
Prophet, he said: ‘The Prophets ruled over the children of Israel, whenever
a prophet died another Prophet succeeded him, but there will be no Prophet
after me. There will soon be Khulafaa’ and they will number many.’ They
asked: ‘what then do you order us?’ He said: ‘Fulfil the Bai’ah(pledge)
to them, one after the other and give them their dues for Allah will verily
account them about what he entrusted them with.’”
Ibn Abbas reported that the Messenger of Allah (sallAllahu alaihi wasallam)
said: “If anybody sees in his Ameer something which displeases him, he
should remain patient, for he who separates himself from the authority of
Islam (Sultan) by even so much as a hand span and dies thereupon, he would
die the death of the days of ignorance,” as narrated by Muslim.
In these Ahadith, there is a description of the Khaleefah as being a shield,
i.e. a protection. The description of the Imam as a shield is an indication
of the benefits of the existence of the Imam; therefore it is a command.
This is because when Allah or His Messenger informs us about something that
includes a rebuke this is taken as a command of prohibition i.e. to abstain
from it. When the text contains praise it is taken as a command to perform
an action; and if the commanded action is necessary to implement the divine
rule, or if its neglect would cause the divine law to be abandoned, then
this is decisive. These Ahadith also inform us that those who run the
affairs of the Muslims are the Khulafaa’, which means a command of
appointing them. They also include the prohibition of Muslims separating
themselves from authority. This means the obligation that the Muslim
establishes power, i.e. authority to the Khaleefah. However, the Messenger
of Allah (sallAllahu alaihi wasallam) ordered the Muslims to obey the
Khulafaa’ and to fight those who dispute with them regarding their
authority, which means that it is an obligation to appoint a Khaleefah and
protect his Khilafah by fighting those who dispute his authority. Muslim
reported that the Messenger of Allah (sallAllahu alaihi wasallam) said:
“Whosoever gave a Bai’ah to an Imam, giving him the clasp of his hand, and
the fruit of his heart shall obey him as long as he can, and if another
comes to dispute with him, you must strike the neck of that man.” Therefore
the command to obey the Imam is an order to appoint him. And the command to
fight those who dispute with him is collaborating evidence that the command
of maintaining the presence of one Khaleefah, is decisive.
As for the Ijmaa’ of the Sahabah , they (may Allah be pleased with them)
agreed upon the necessity of establishing a successor (ie. Khaleefah), to
the Messenger of Allah (sallAllahu alaihi wasallam) after his death. They
all agreed to appoint a successor to Abu Bakr, and upon his death,
appointing ‘Umar as successor and upon ‘Uthman’s death to appoint ‘Ali as a
successor to him. The general consensus of the Sahabah on the appointment of
a Khaleefah manifested itself emphatically upon the death of the Messenger
of Allah where they busied themselves in appointing a successor to him even
though it is known that the burial of the dead person after his death is
obligatory. It is also prohibited upon those in charge of preparing the
burial to engage themselves in anything else until they completed the
burial. Despite this, some of the Sahabah engaged themselves in appointing a
Khaleefah, even though they were obliged to engage themselves in preparing
the burial of the Messenger of Allah (sallAllahu alaihi wasallam). Other
Sahabah kept silent about this and participated in the delaying of the
burial for two nights, despite having the ability to deny the delay and to
bury the Messenger of Allah. This action of the Sahabah is therefore an
evidence of Ijmaa’ of busying themselves in the appointment of the Khaleefah
instead of the burial of the dead person. This could not have been
legitimate unless the appointment of a Khaleefah was more obligatory than
the burial of the dead person. Furthermore, all of the Sahabah consented
throughout their lives, upon the obligation of appointing the Khaleefah.
Although at some times they differed about the person who should be selected
as a Khaleefah, they never disagreed about the fact that a Khaleefah must be
appointed, whether in the wake of the death of the Messenger of Allah (sallAllahu
alaihi wasallam) nor after the death of each of the Khulafaa’ ir-Rashideen.’
Accordingly, the general consensus (Ijmaa’) of the Sahabah is both strong
and clear evidence that the appointment of a Khaleefah is obligatory.
Furthermore, establishing the Deen and implementing the Shar’ in every
single aspect of life is an obligation upon Muslims proven through evidences
definite in report and in meaning, and this cannot be achieved unless there
is a ruler who possesses the authority to do so. Therefore, in this context,
the Shari’ah principle states: ‘Whatever is necessary to accomplish a duty,
becomes itself a duty.’ Thus appointing the Khaleefah is obligatory based on
this principle.
Furthermore, Allah (subhanhu wa ta’aala) commanded His Messenger to rule the
Muslims by that which He . revealed to him; the command of Allah (subhanhu
wa ta’aala) was conveyed in the most decisive manner. Allah (subhanhu wa
ta’aala) addressed His Messenger (sallAllahu alaihi wasallam):
“And rule between them by that which Allah revealed
to you, and do not follow their vain desires away from the truth which came
to you”. [ 5:48]
And He (subhanhu wa ta’aala) said:
“And rule between them by that which Allah revealed
to you and do not follow their whims, and beware (be on the alert) that they
may deviate you away from even some part of what Allah revealed to you”.
[ 5:49]
The speech of Allah to His Messenger is also a speech to the Messenger’s
followers, unless there exists evidence that indicates that the speech is
limited to him. In this case there is no evidence limiting this speech to
the Messenger of Allah. Thus the verses call upon Muslims to establish the
rule of Allah. The appointment of a Khaleefah does not mean other than the
establishment of the rule of Allah and the authority of Islam. Furthermore,
Allah (subhanhu wa ta’aala) obliges the Muslims to obey those in authority,
i.e. the rulers, which is an indication that the existence of a man in
authority upon Muslims is obligatory. Allah (subhanhu wa ta’aala) says:
“O you who believe obey Allah and obey the
Messenger and those in authority amongst you”. [4:59]
Allah (subhanhu wa ta’aala) does not command obedience to those who do not
exist, therefore the existence of a man in authority is Fard, because ruling
with what Allah (subhanhu wa ta’aala) has revealed is an obligation. The
order of Allah (subhanhu wa ta’aala) to obey those in authority is also an
order to establish them. The implementation of the divine law depends on the
presence of the ruler i.e. the man in authority, while neglecting his
appointment results in the non-application of the Shar’ rules. Therefore his
presence is compulsory, because that which results due to his absence is the
negligence of the Shar’ rules. These evidences are explicit in that the
establishment of the ruling and the authority amongst Muslims is obligatory,
and that the appointment of a Khaleefah who takes charge of the ruling and
authority in order to implement the divine laws, not merely for the sake of
the ruling and authority alone, is also compulsory. Let us contemplate the
following Hadith of the Messenger of Allah:
“The best of your Imams are those whom you love and they love you, and you
pray for them and they pray for you, and the worst of your Imams are those
whom you hate and they hate you, and you curse them and they curse you.” We
asked: ‘O Messenger of Allah! Shall we not then declare war on them?’ He
said: “No, as long as they establish Salah amongst you,” narrated by Muslim
from Auf bin Malik.
The Messenger of Allah (sallAllahu alaihi wasallam) was asked: “Would we not
declare war on them (face them with the swords)?” He said: “No, as long as
they establish salah (meaning Islam) among you.”
This Hadith explicitly informs about the good and bad leaders, and the
prohibition of revolting against them as long as they established the Salah.
For establishing Salah indicates upholding the Deen and implementing its
rules. Therefore the obligation upon Muslims to appoint a Khaleefah to
implement the rules of Islam and to convey its message is beyond any doubt,
with regards to its proof in the sound Shari’ah texts. Furthermore, this
duty is obligatory because Allah (subhanhu wa ta’aala) made it compulsory
upon Muslims to establish the authority of Islam and to protect the unity of
the Muslims. However, this duty is a collective one; if some of the people
accomplished it, the duty would be fulfilled and the responsibility would be
discharged from the rest of the Ummah. If a section of the Ummah failed to
accomplish this duty, despite their undertaking all the steps required to
fulfil it, then it would remain as an obligation upon all the Muslims, and
no one would be relieved of the duty as long as the Muslims remained without
a Khaleefah.
To refrain from appointing a Khaleefah for Muslims is one of the gravest
sins, for it is an abstention from fulfilling one of the most important
duties of Islam. For upon this duty, rests the implementation of the rules
of the Deen and the very existence of Islam in life’s affairs. The Muslims
would be committing a grave sin if they refrained from establishing a
Khaleefah for themselves. If they all agreed to abandon the duty, the sin
would fall upon every single Muslim in the entire world. If however some of
the Muslims embarked upon the work to establish a Khaleefah whilst others
did not, the sin would fall from the shoulders of those who work to
establish the Khaleefah and the duty would remain upon them until the
Khaleefah is appointed.
The involvement in the work to accomplish the duty would remove the sin of
delaying the accomplishment of the duty in its due time and the failure to
fulfil it. This is because of the involvement in performing it and the
dislike of being prevented from its accomplishment. Those who do not
participate in the work to accomplish the duty will be sinful after three
days from the departure of the Khaleefah until the day the next Khaleefah is
appointed.
This is because Allah (subhanhu wa ta’aala) has entrusted them with a duty
they neither carried out nor participated in. Thus, they committed a sin and
deserve the punishment and disgrace from Allah. The sin would duly fall upon
them for abstaining from working to establish the Khilafah, or from
performing the actions that would naturally accomplish it. This is because
any Muslim who fails to perform any of his duties quite evidently deserves
punishment, particularly the duty by which other duties are implemented, the
rules of the Deen are established and the word of Allah (subhanhu wa ta’aala)
is raised high in the lands of Islam and throughout the whole world.
With regards to some of the Ahadith concerning isolation from the people,
and of confining oneself to adhere to the matters of personal worship alone,
these Ahadith do not serve as evidence that permits abstaining from
establishing a Khaleefah nor removes the sin due to this abstaining. When
somebody studies these Ahadith thoroughly he finds them related to the
adherence to the deen rather than permitting the abandonment of establishing
a Khaleefah for the Muslims. For example, al-Bukhari narrated about Bisr ibn
Obaydellah al-Hadhrami that he heard Abu Idrees al-Khoolani say that he
heard Huthaifah ibn al-Yaman saying: “The people used to ask the Prophet of
Allah (sallAllahu alaihi wasallam) about the good and I used to ask him
about the bad in fear that it might catch me. So I said: ‘O Prophet of Allah
(sallAllahu alaihi wasallam)! We were in times of jahilliyah and mischief
then Allah brought us this good, so is there any mischief after this good?’
He (sallAllahu alaihi wasallam) said: ‘Yes’. I said: ‘Will there be any good
after that mischief?’ He said: ‘Yes, and it has smoke’. I said: ‘What is its
smoke?’ He said: ‘(Some) people guide without any guidance, you recognise
some (from them) and deny some’. I said: ‘Will there be a mischief after
that good?’ He said: ‘Yes, (some) people who invite at the doors of hell,
whoever accepted their invitation they throw him in it (hell)’. I said: ‘O
Prophet of Allah (sallAllahu alaihi wasallam), describe them to us’. He
said: ‘They are of our own skin (colour) and talk our language’. I said:
What do you order me to do if that (matter) caught me?’ He said: ‘Adhere to
the jama’ah of Muslims and their Imam’. I said: ‘What if the Muslims have no
jama’ah nor an Imam?’ He said: ‘Then you abandon all those groups, even if
you have to grab with your teeth, the trunk of a tree till death comes to
you as such.’” This hadith is clear in its expression that the Prophet (sallAllahu
alaihi wasallam) is ordering Muslims to adhere to the jama’ah of Muslims and
to adhere to their Imam, and to leave those who invite people to the doors
of hell. When the questioner asked him that in case the Muslims have no Imam
and no jama’ah what stance should he take with those who call at the doors
of hell, the Prophet (sallAllahu alaihi wasallam) ordered him to abandon
these groups, not to disassociate himself from the Muslims nor to abstain
from the action of establishing an Imam. So his order is clear, disassociate
yourself from all those groups, and he emphasised the extent to which he
must dissociate from those groups even to the extent that his isolation from
them would make him grab onto the trunk of a tree until death comes to him.
It means adhere to your deen by staying away from the misleading callers who
are at the doors of hell. In this hadith there is no excuse or permission
(for anybody) to abandon the work for establishing a Khaleefah, it is,
rather, confined to the command of adhering to the deen and abandoning the
callers at the doors of hell, and the sin will remain on him if he does not
work to establish a Khaleefah. So he is ordered to abandon the misleading
groups in order to save his deen from the callers of the misguidance, even
if he had to clench to the trunk of a tree, but not to distance himself from
the Muslim community and abandon the work for establishing the laws of the
deen and establishing an Imam for Muslims.
Another example is what al-Bukhari narrated about Abu Said al-Khudri, who
said: “The Messenger of Allah (sallAllahu alaihi wasallam) said: “The best
wealth of the Muslim is imminent to be sheep with which he follows the
summits of mountains and the rain falls to save his deen from the
affliction.” This does not mean that one should isolate oneself from the
Muslim community and abandon practising the divine laws and establishing a Khaleefah for Muslims when there is no Khilafah on earth. This hadith rather
explains what is the best wealth of the Muslim at the times of temptation,
it does not encourage anyone to distance himself from the Muslims and
isolate the people.
Therefore, there is no excuse for any Muslim anywhere in the world from
abstaining from performing that which Allah (subhanhu wa ta’aala) obliged on
him so as to establish the Deen. It is obliged to work to appoint a
Khaleefah for the Muslims when there is no Khilafah in the world, when there
is no Khaleefah who implements the rules of Allah (subhanhu wa ta’aala) to
protect the sanctities of Allah, and establishes the rules of the Deen , and
unifies the Muslims under the banner of “La Ilaha Illa Allah Mohammed
ur-Rasoolu Allah” (there is no God but Allah and Muhammad is His Messenger).
There is no excuse in Islam that exempts anyone from working to perform this
duty until it is accomplished. |
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