Khilafah is the
Answer
Introduction
The Times Newspaper once quoted a Hindu writer as saying, “Turkey is now reduced from being a world-influence as
the head of Islam to the insignificance of a Balkan State.”
That was on the 7th of March 1924, a few days after the destruction of
the Khilafah ruling system at the hands of the traitor Mustapha Kamal.
Almost 80 years later it is clear what a miserable fate was to await the
Muslims of Balkan States such as Bosnia and Kosovo. Who could
forget the sight of girls, tormented and unable to bear dishonour,
hanging by their necks from trees? Who could forget the fields full of
bones at Srebrenica? These were victims of crimes committed under
the noses of a cowardly UN protection force that had betrayed its
promise, given in exchange for the disarming of the local Muslim
fighters defending against the Serbs. We should ask how such things
could happen when the sons of Sultan Murad, who brought Islam to the
Balkans 600 years earlier, were only 15 minutes away by plane? How
desperate we felt when planes of food and blankets and copies of
Qur’an were sent while our armies were locked in their barracks!
How many hundred thousand children have died in Iraq under a cruel
international regime of sanctions? Yet at the time of writing the doors of
Iraq’s neighbours are now open to a similar number of US troops in
readiness for yet another killing spree, this time in the name of a “war on terror”.
How long will the Muslims of Afghanistan suffer American bombing and
subjugation to mafia warlords under the cover of a phoney Loya Jirga
headed by a Pashtun consultant for a major American oil company?
Muslims everywhere have sensed themselves an open target for attack
- easy prey whether in Palestine, Iraq, Bosnia, Chechnya, Kosovo,
Afghanistan, Kashmir, Somalia, Gujarat - and the list is always growing.
Since the destruction of the Khilafah Muslims have been plumbing the
depths of despair. The Islamic world has become characterised by
failure, disunity, bloodshed, insecurity and oppression. Our countries
are totally ineffective on the international stage and due to the
dominance of our enemies they are unable to do anything for
themselves. Worse than that our rulers themselves seem to be the
dagger at our own throats in the hand of our enemies.
It is against this sorry background of affairs that the time has come for
the Muslims to ask themselves some searching questions, such as why
our society has become so backward and why our governments are
amongst the most ruthless in the world. They think nothing of
imprisoning subjects by the thousands without trial, and inflicting torture
and extermination upon their own people.
Despite all the oppression that the Muslim Ummah faces we are
characterised with confusion, weakness and disunity. For example,
why had the Arab world, with its money and oil, been unable to wield
any influence against Israel, and why has the Muslim nation, more than
one billion in number, been unable to defeat Israel, a nation with a
population the size of Ireland?
Why, when the Arab states alone have received many thousands of
billions of dollars of oil revenues, has none of them got anywhere near
becoming a newly industrialised country like Korea or Singapore? Who
can even imagine so much money but what has it bought for this
Ummah? It was taken from beneath our feet but it did not feed our poor
or provide laboratories for our scientists or investment for our industry.
It was not spent to raise an army to gain victory for Islam and the
Muslims in even one single war. Rather, we have become used to
many wars among ourselves, and we wait for bombs to fall upon our
heads in the name of a post September 11th war on terror as indeed
we have waited in impotence many times before.
Why is there such a complete lack of co-operation and complementarity
between the various Muslim state economies? Saudi Arabia’s money
and Sudan’s population and agricultural potential should produce a
huge and successful farming industry; Gulf finance and Egyptian
expertise and population should produce a successful manufacturing
industry - they do not, why?
Why is it that in matters of religion, history, language and culture we are
so similar to each other, yet we are so disunited?
In the end these questions boil down to one, namely, why is it that the
once mighty and great Muslim nation is now so weak?
Our weakness is not inherent, and certainly does not lie with Islam. We
are weak because we have abandoned Islam. Although we remain
Muslims, the environment and society in which we live is non-Islamic.
The present day Muslim society can no longer be said to represent
Islam. The public values, ideas, concepts, laws and ruling system
proceed from the non-Islamic viewpoint of life. We have changed our
loyalties and commitments from Islam to ignorance (jahilliyah).
Capitalism, democracy, socialism, nationalism, self-interest, benefit,
and pride are all ideas that have replaced the unity of Allah (tawheed)
as the motivation of life and source of authority. Thus, the Islamic
values have ceased to enter our hearts; our minds are no longer
illuminated by the true Islamic concepts, and our way of life is at
variance with our creed.
When in 1924 Mustapha Kamal formally abolished the Khilafah system,
the Muslims finally relinquished the divine laws (ahkam Shari’ah) as the
regulator of their lives. They adopted Western codes and systems of
ruling and detached Islam from life’s affairs. The Muslims turned away
from the sole worship of Allah (swt) to the worship of man-made systems
and laws. This is the source of our weakness and humiliation.
After the demolition of the Khilafah the Muslim territories fell under the
occupation of the European colonial powers, in particular, Britain and
France. These two countries directly imposed their capitalist systems
in the fields of economics, ruling, education, and politics. The countries
were completely governed by these secular systems.
Under the colonial powers, many Western educated people rose to high
positions within the state. They held important positions in government,
society and the media. Through their influence they sought to
Westernise society in the Islamic world.
After the Second World War, old style colonialism came under attack.
The European powers faced heavy financial obligations as a result of
the war; and due to the weight of Soviet propaganda against
colonialism, and more importantly, anti-colonial pressure from the
United States, the occupying powers withdrew and pseudoindependence
was given to the colonies.
These newly independent states were left in the hands of the new
generation of secular people who had been groomed by the West and
cultivated under the supervision of the old imperialists. These
secularists followed in the footsteps of their former colonial masters.
In an effort to achieve progress and to revive their countries these new
secular leaders explored every avenue and slogan, apart, it must be
said, from Islam. What is apparent, however, is that the reverse
happened. Politically there is only corruption and oppression; and the
regimes succeed only in dividing and impoverishing the nation.
Humiliatingly the Muslim countries have become increasingly
dependent on their enemies.
In sum, the secular programmes did not only fail to achieve the false
dreams of the materialist thinkers, but pushed the Muslims further
towards total enslavement to the Western and communist blocs.
In the heroic liberation battles that were fought to free Muslim land,
Islam was the only real power that moved the people. Yet, when the
reigns of power returned to the people, the Muslims who led the battles
were removed, and the secularists usurped the power. In Tunisia,
Algeria, Egypt and Pakistan secularists out manoeuvred and
overpowered the Muslims. But the Islamic activists, throughout the
Muslim countries, never abandoned their work. They continued to work
in the society to confirm the failure of the secular programmes to bring
about the desired progress and improvement in the standard of living.
They struggled to refute the secularists’ political dogma, and to uncover
the conspiracies against the Muslim Ummah.
When the failure of these alien systems became clearly visible for
everyone to see, people began to consider Islam as the real political
alternative to the corruption, humiliation, weakness, division and apathy
which had taken root in every Muslim country. Accordingly, over the
last two decades Muslims, throughout the Islamic world, have returned
to Islam. Arabs, Afghans, Africans, Iranians, Kurds, Malaysians,
Pakistanis, Turks, and many other Muslims of different nationalities
have started to study its beliefs, contemplate its laws and rules on
society and state, and have taken up the struggle to restore Islam as
the regulator of their lives. The strength of their will and conviction in
Islam is so potent that it has shook thrones, forced itself onto the
political agenda of the superpowers and captivated the imagination and
intrigue of the West. But above all, this newfound zeal for Islam has
sent a resounding message of hope to every Muslim that Islam will
again be brought back to the mainstream of life. What is required from
us is to contribute to this blessed struggle through a profound
understanding of the nature of our problem, the correct solution for this
problem, and the procedure to bring to fruition this solution.
Chapter 1
Khilafah is the Answer
Allah, the Supreme, demands that people worship Him alone. This
means that they derive their concepts, values, laws and ruling system
from Allah, i.e. through the Quran and the Sunnah of the Prophet (sw ).
Adopting any other source of authority is a negation of the declaration
‘La ilaha illa Allah’ – there is no deity but Allah.
Islam provides the Muslim not only with a belief (Iman) but the solutions
for all his problems as well. The application of these solutions to the
problems of life is worship. When the Muslims applied these solutions,
i.e. the divine laws (ahkam shariyah) and conducted all their affairs
according to Islam and the Islamic ruling system, we were the mightiest
nation on earth and the most civilised society the world has ever
known. When we slackened in our adherence to Islam, we declined
both as a state and people. When we abandoned Islam and its system
of life, our decline was complete and our failure and humiliation was
apparent for all to see.
Our revival can only occur when we return to Islam, believing in its
creed and implementing its systems and laws. When these two
interdependent elements are brought together in harmony, the Muslims
will progress. Achieving the satisfaction of Allah, we will ascend to our
rightful level as leaders of mankind. But so long as we implement non-
Islamic laws and systems of life we will continue to fumble in the depths
of despair, exploited and cheated by nations who once never dreamed
they could be our equals let alone our superiors.
Currently, the non-Islamic systems of government, with the assistance
of force and oppression, prevent us from living the kind of life
demanded of us by Allah ta’ala. Therefore, these governments must be
removed, to be replaced by one Islamic government, i.e. the Khilafah state.
The establishment of the Khilafah state is not only a practical necessity,
but also a religious obligation.
Chapter 2
The Khilafah defined
The body responsible for the implementation of the divine laws (ahkam
shariyah) and the propagation of Islam is known as the Khilafah. The
Khilafah is the name given to the Islamic ruling system which is
distinguishable from all other ruling systems. Based solely on the Book
of Allah and the Sunnah of the Prophet (sw) the Khilafah system is unique.
Although some refer to the system by the name of Imamah, the actual
ruling system is one and the same. Numerous authentic traditions
(ahadith sahiha) of the Prophet (sw) confirm this. Whilst either name
can be used to identify the system, Islam demands that the Muslims
adhere totally to the Islamic system these hadith describe.
The Khilafah means the common leadership of all Muslims in the world,
which implements the divine (shariah) laws and conveys the invitation
(dawa) of Islam to the world. The Imamah means the same.
Chapter 3
Establishing the Khilafah is compulsory
The establishment of a Khalif for Muslims is an obligation on all
Muslims all over the world. The performance of this duty, like any of
the duties prescribed by Allah (swt), must be done. There is no choice in
the matter. To be complacent, or to neglect this duty is one of the
greatest sins for which Allah will punish severely. This understanding is
supported by evidences from the Book of Allah, the Sunnah and the
consensus of the companions of the Prophet (sw), i.e. ijma’a-assahaba.
Evidence from the Sunnah
Abdullah bin Omar reported:
I heard the messenger of allah say: whoso takes off his hand from
allegience (baya) to allah will meet him on the ressurrection day without
having any proof for him, and whoso dies while there was no allegiance
on his neck dies a death of the days of ignorance (jahiliyyah). Muslim.
Thus, the Prophet (sw) made it compulsory that every Muslim should
have a pledge of allegiance (baya) on his or her neck. He described
the person who dies without a pledge of allegiance on his neck as dying
a death of the days of ignorance, i.e. before Islam. The pledge of
allegiance is not given to anyone except the Khalif.
Although the Prophet (sw) did not mention that it was compulsory for
every Muslim to give a pledge of allegiance to a Khalif, he made it an
obligation that every Muslim should have a pledge on his neck. In other
words, it is compulsory for there to exist a pledge of allegiance on the
neck of every eligible Muslim. This necessitates the presence of a
Khalif to whom every Muslim can give the pledge. Accordingly it is the
presence of the Khilafah, which renders possible the existence of a
pledge (baya) on the neck of every Muslim.
Therefore, this hadith of the Prophet (sw) is an evidence that the
appointment of a Khalif is an obligation (wajib) and not an evidence to
suggest the making of the pledge is an obligation. This is so, because
the Prophet (sw), in the hadith, rebukes the absence of the pledge of
allegiance on the neck of the Muslim at the time of death, and not the
giving of the baya itself.
Hisham bin Urwa reported on the authority of Abey Saleh on the
authority of Abu Hurairah that the Prophet (sw) said:
“Leaders will take charge of you after me, there the pious (one) will lead
you with his piety and the impious with his impiety, so listen to thme
and obey them in everything which conforms with the truth. If they
acted rightly it is to your credit, and if they acted wrongly it is counted
for you and against them.” al Mawerdy
Muslim reported on the authority of al-Araj on the authority of Abu
Hurairah that the Prophet (sw) said:
“Behold, the imam is but a shield from behind which the people fight
and by which they protect themselves.”
Muslim reported on the authority of Abu Hazim who said:
“I accompanied abu hurairah for five years and heard him talking about
the prophet saying: 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 khalifs and they will
number many. They asked: what then do you order us? He said: fulfil
allegiance to them one after the other. Give them their dues. Verily
allah will ask them about what he entrusted them with.”
Abdullah ibn Abbas reported that the Prophet (sw) said:
“If anyone sees in his amir something that displeases him let him
remain patient, for behold! He who separates himself from the sultan
(authority of islam) by even so much as a hand spand and dies
thereupon he has dies the death of jahilyyah (days of ignorance).” al-
Bukhari and Muslim.
In these traditions (ahadith) the Prophet (sw) informs us that leaders will
run the affairs of Muslims, and included in these hadiths is the
description of the Khalif as a shield, i.e. a protection. The description of
the Imam as a shield is an indication of the benefit of the presence of
the Imam, thus, it is a command of enjoinment on Muslims. This is so,
because when Allah and His Prophet (sw) inform us about something
wherein a rebuke is mentioned this is taken as a command of
prohibition, in other words, to abstain from the thing. If the text, i.e. the
verse or hadith, contains praise it is taken as a command to do the
action. If the commanded action is necessary to implement a divine
law (hukm sharai), or if its neglect would cause a divine law to be
abandoned, then this command is a decisive command, i.e. an obligation.
The hadiths inform us that those who run the affairs of Muslims are
Khalifs. Therefore, this is a command to establish or appoint them.
The hadiths also include the prohibition upon Muslims separating
themselves from the authority, and consequently, an obligation upon
Muslims to establish an authority, i.e. ruling. Furthermore, the Prophet
( ) ordered the Muslims to obey the Khalifs and to fight those who
dispute their authority as Khalifs, which in turn means a command to
appoint a Khalif and to protect his Khilafah by fighting those who
dispute his authority.
Muslim on the authority of Abdullah bin Amr bin al-Ass reported that the
“Whoso pledged allegiance 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 establish him,
and the command to fight those who dispute with him is a collaborating
evidence that this command is decisive in maintaining the presence of one Khalif.
Consensus of the Companions (Ijma-as-sahaba)
All the companions (sahaba) agreed upon the necessity of establishing
a successor (Khalif) to the Prophet (sw) after his death. They all agreed
to appoint a successor to Abu Bakr, and upon his death to appoint a
successor to Omar, and upon Uthman’s death to appoint Ali as a
successor to him.
The consensus of the companions (may Allah be pleased with them) on
the establishment of a Khalif manifested itself emphatically on the death
of the Prophet (sw). The companions delayed the burial of the Prophet
(sw) and engaged themselves in appointing a successor to him. It is
known that the burial of the person is obligatory (fard), and that it is a
sin (haram) for those who are supposed to prepare the burial to engage
themselves in anything else until they complete the burial. In spite of
this, some of the companions engaged themselves in appointing a
Khalif, even though they were obliged to engage themselves in
preparing the burial of the Prophet (sw). The other companions kept
silent on their action and participated in delaying the burial for two
nights, despite having the ability to condemn the delay and being able
to bury the Prophet (sw).
This action of the companions is therefore an evidence of consensus
(ijma-as-sahaba) to support the appointment of a Khalif rather than to
bury the dead. This could not be legitimate, unless the appointment of
a Khalif is more of an obligation than the burial of the dead.
All the companions (may Allah be pleased with them) agreed
throughout their lives upon the obligation of appointing a Khalif.
Although at times they differed about the person to be appointed, they
never disagreed that a Khalif should be appointed. Accordingly, the
consensus of the companions (ijma-as-sahaba) is both a clear and
strong evidence that the appointment of a Khalif is obligatory.
The Shariah Principle
The establishment of our religion (deen) and the implementation of the
divine law in every aspect of life is an obligation (fard) proven through
authentic and conclusive evidences. However, the establishment of the
deen and implementation of the divine law cannot be achieved unless
there is a ruler who possesses the authority to do so. Accordingly, the
fulfilment of the duties to implement the divine law and to establish the
deen cannot be accomplished unless there exists the ruler. In this
context the shariah principle states:
“That which is necessary to accomplish a duty (wajib) is itself a duty
(wajib).”
Therefore, according to this divine principle the presence of a Khalif is
compulsory.
Evidence from the Book of Allah (swt)
Allah ta’ala commanded the Prophet (sw) to rule the affairs of Muslims
by that which He revealed to him; this command of Allah was conveyed
in a most decisive way. Allah (swt) addressed the Prophet (sw) saying:
“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.” (Surah 5:48)
And He (swt) said:
“And rule between them by that which allah revealed to you, and
do not follow their whims, and beware that they may deviate you
away from some of which allah revealed to you.” (Surah 5:49)
The speech of Allah to the Prophet (sw) is also a speech to the
Prophet’s Ummah (nation), unless there is an evidence which indicates
this speech is limited to him. In this case there is no such evidence
limiting this address to the Prophet (sw). Thus, the verses call upon
Muslims to establish the rule of Allah. The appointment of a Khalif does
not mean other than the establishment of the rule of Allah and the authority of Islam. Regarding the authority, Allah ta’ala obliges the Muslims to obey those in authority, i.e. the ruler, which is an indication that the existence of the ruler is obligatory. Allah (swt) says:
“O you who believe, obey Allah and obey the messenger and
those in authority among you.” (Surah 4:59)
Allah does not command obedience to those who do not exist.
Therefore, the existence of a ruler is a must, and the order of Allah 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 with authority, and the absence of the ruler results in
the non-application of the divine law. As the absence of the ruler
results in the non-application of the divine law, which is a sin, the
presence of the ruler is compulsory.
It is apparent from these evidences that the establishment of the rule
and authority amongst Muslims is a duty, and that the appointment of a
Khalif, who takes charge of the rule and authority in order to implement
the divine law – not merely for the sake of the rule and authority alone –
is also compulsory.
The following hadith of the Prophet (sw) indicates that the obligation of
establishing a ruler is not merely for the sake of authority and ruling.
Auf bin Malik al Ash’jayi reported on the authority of Muslim that the
Prophet (sw) said:
“The best of your imams (leaders) are those whom you love and they
love you and who pray for you and you pray for them, 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
prayer among you.” Muslim
This hadith clearly informs us about the good and the bad leaders, and
about the prohibition of revolting against their authority so long as they
establish the prayer. ‘Establishing the prayer’ indicates upholding the
religion and implementing its rules.
Therefore, the obligation upon Muslims to appoint the Khalif who
implements the laws of Islam and conveys its invitation (dawa) is
beyond doubt with regards to its status in the texts of Islamic law.
Furthermore, the duty is obligatory because Allah made it compulsory
(fard) upon Muslims to establish the authority of Islam and to protect
the honour of Muslims. This duty, however, is a collective duty, i.e. fard
kifayah. Accordingly, if some people accomplish it, the duty is fulfilled
and the responsibility is therefore discharged from the rest of the nation
(Ummah). But if a section of the Ummah is unable to accomplish this
duty, though they undertook actions required to fulfil it, then the
responsibility remains and the obligation falls upon all the Muslims.
The duty will not be excused from any Muslim so long as the Muslims
are without the Khalif.
Chapter 4
The time limit for appointing a Khalif and the
consequence of not fulfilling this duty
It is forbidden (haram) for a Muslim to remain more than two nights
without having a pledge of allegiance (baya) on his neck. This is
concluded from the consensus of the companions (ijma-as-sahaba).
As soon as the Sahaba heard the news that the Prophet (sw) was dead,
they went to the courtyard of Banu Saida to discuss the appointment of
a successor to the Messenger of Allah. At this time the Prophet (sw)
had not been buried. The Sahaba continued discussing the matter into
the second day following the death of the Prophet (sw). Thereafter they
gathered in the mosque to give the baya to Abu Bakr. When the baya
had been given, the Sahaba prepared the burial of the Prophet (sw);
three days and two nights after his death the Prophet (SDAW) was
buried. Thus, the companions of the Prophet (sw) delayed the burial
until after they had chosen a successor.
When Omar bin al Khattab was close to death he nominated the six
people among the companions who, when the Prophet (sw) had died,
he had been pleased with them to select a Khalif from among
themselves. The six included Uthman, Ali and Abdul Rahman bin Awf
(may Allah be pleased with them). Omar decreed that if agreement on
the choice of Khalif was not reached within three days, the one who
disagrees should be beheaded after the three days. No one disputed
this order, even though to kill someone without just cause is haram.
And these six were not just anyone; they were the best of the
companions who had been promised paradise. The agreement of the
companions on this order is therefore an Islamic evidence for us that
the Muslims are forbidden to be without a Khalif for more than three
days. After the three days of discussion and consultation with the
people of Medina, Uthman was chosen as Khalif.
The appointment of a khalif is obligatory from the moment the previous
khalif dies or is disposed. If the delay exceeds two nights and the
Muslims have not established a khalif the matter must be examined: if
the Muslims were busy engaging in appointing the khalif, but due to
overwhelming circumstances, they could not accomplish it within two
nights, the sin will fall from them. This is so because they engaged in
performing the duty but were unable to accomplish the duty in the
prescribed time because of compelling circumstances. However, if they
were not engaged in the duty they would be sinful.
To refrain from establishing a khalif for Muslims is a great sin, because
it is an absentation from fulfilling one of the most important duties of
Islam. The implementation of the sharia (divine law) and the very
existence of Islam in the battlefield of life depend upon the fulfilment of
this duty. Consequently, the Muslims as a whole commit a great sin if
they refrain from establishing a khalif for themselves. If they agree to
abandon this duty, the sin would fall on every single Muslim in the
entire world. If some of the Muslims embark on working to establish a
khalif whilst the others do not, the sin would fall from the shoulders of
those working to establish the Khilafah, but would remain with the rest
until the khalif existed, because participating in the work to accomplish
the duty (fard) has the effect of removing the sin from the failure to fulfil
the duty. This is the result of the participation in the work to accomplish
it and a deep hatred of the thing that prevents the accomplishment of
the duty.
Those who do not participate in the work to accomplish the duty will be
sinful from three days after the departure of the khalif until the new
khalif is appointed. This is so, because Allah had entrusted them with a
duty that they neither carried out, nor participated in. Thus, they
deserve the sin, the punishment and shame of Allah both in this life and
the hereafter. They refrain from establishing the Khilafah and from
performing the actions, which according to the divine law, establish him.
The shunning of any obligatory duty that Allah has enjoined upon the
Muslims, particularly the duty by which other duties are implemented,
the divine law established the word of Allah exalted and Islam carried
aloft, clearly deserves the punishment of Allah.
Chapter 5
The unity of the Khilafah
The Muslims are not allowed to have more than one khalif and one
state; this is confirmed by the following hadiths:
Abu Said al Khudri reported that the Prophet (sw) said:
“When oath of allegiance (baya) has been taken for two khalifs, kill the
latter of them.” Muslim
Abdullah bin Amr bin al-Ass reported that the Prophet (sw) said:
“Whoso pledged allegaince (baya) to an imam giving him the clasp of
his hand and the fruit of his heart shall obey him as long as he can. If
another comes to dispute with him, you must strike the neck of that man.” Muslim
Arfaja reported that the Messenger of Allah (swt) said:
“Whoso comes to you, while your affair has been united under one
man, intending to divide your staff or dissolve your unity, kill him.” Muslim
When the Khilafah has been re-established its duty will be to annex all
the other present day Muslim countries to it; thus forming one state for
all Muslims. The existing boundaries that divide the Muslim Ummah
must be removed. There is no Islamic evidence to support the view
that they should remain once the Khilafah has been established. The
modern state boundaries are completely artificial and are the creation
of the colonialist nations that once occupied the land of Muslims.
Chapter 6
Establishing the Khilafah the Prophet’s way
In the quest of establishing the Khilafah state it is obligatory upon us to
make the light of our guidance our Prophet Muhammed (sw), because
the duty to follow the Prophet (sw) in this question is the same as the
command to follow him in the question of prayer (salat), pilgrimage
(hajj) and any other aspect of our deen.
Allah (swt) says:
“Nor does he speak of his own desire. It is not save an inspiration
that is inspired.” (Surah 53:3-4)
And,
“Whoever obeys the prophet obeys allah.” (Surah 4:80)
The Prophet Muhammed (sw) was divinely guided in his quest to
establish the first Islamic State in Medina; and as such, his way
constitutes the divine answer to the question of how to establish the
Khilafah State.
“Say: this is my way: i call on allah with sure knowledge, i and
whoever followeth me.” (Surah 12:108)
The Culturing Stage
The beginning of the Prophethood commenced with the revelation:
“Read in the anme of your lord who created. Created man out of a
clot (of congealed blood). Read and your lord is the most
bounteous. Who taught by the pen. Taught man what he knew
not.” (Surah 96:1-5)
Then, with the revelation of the last verse of Surah Ad-Duha, i.e. “The
Morning Hours”:
“Therefore of the bounty of thy lord be thy discourse.”
The Prophet (sw) conveyed the Message to members of his own
household and to Abu Bakr, his life-long companion. With the
assistance of Abu Bakr, the Prophet (sw) contacted people whom he
thought would respond to the call of Islam until Muhammad’s (sw) call
became well known within Mecca.
During this initial period – which was to last for three years – Islam was
conveyed to the inhabitants of Mecca and there was no direct
confrontation with the idolators (mushrikeen) and their ways of
ignorance (jahiliyyah).
In this period, care was taken to develop dispositions, attitudes and
behavioural patterns, which were the living example of the Quran. The
Prophet (sw) sought to cultivate a unique group of Muslims who would
be ready for the consequences of open confrontation with society that
was to soon follow.
At the time when Prophethood was conferred upon Muhammed (sw) the
society, its beliefs, values, emotions and laws were non Islamic; in sum
the society was Jahil. Against this background the culturing stage was
used by the Prophet (sw) to build up the Islamic creed in the followers
and to strengthen their faith in Allah. It was used to replace the Jahili
customs, ideas, and values with Tawhid, i.e. the unity of Allah. The
Prophet (sw) would collect the Muslims in Dar al Arqam and mould
them according to the guidance of the Quran.
Today, Jahiliyyah similarly surrounds us. Our society is non-Islamic, as
it was at the beginning of the Prophet’s mission, though we are Muslims
as individuals. Accordingly, the initial stage of the movement to
establish the Khilafah had to go through this preparation stage with the
objective is to build up the Islamic creed in the individuals of the group.
This stage is characterised by a deep and practical study of the Islamic
ideology that prepares the individual to bear the duties of offering the
call to resume the Islamic way of life, which will require patience,
endurance and persistence. The confidence in Islam as a whole, and
in its different systems, needs to be cultivated by a good knowledge of
Islam and its systems so as to help restore the nations confidence in
Islam. The aim is to establish a Party structured upon a clear and
unshakeable belief in the ideology in readiness for the uncompromising
address of the dawa to society.
The need to work as a group
Individuals cannot accomplish the establishment of the Khilafah. It is a
collective duty that requires the Muslims to act in a concerted manner
as a group. The Prophet (sw) did not leave his followers to act as
individuals. The Muslims would meet in Dar Al Arqam (the house of Al
Arqam) where they would learn about Islam, pray together and act in
every capacity as a group – a unique group.
Practical examples of the companions (may Allah be please with them)
acting as a group are numerous. For example the companions came
together one day and remarked that Quraysh had never heard the
Quran distinctly read to them except from the Prophet (sw). Abduallah
bin Masud said that he would make Quraysh listen to it. So in the
morning he went to the Kaaba and read the Quran aloud, whereupon
Quraysh set upon him and began to hit him. When he returned to the
companions they said: “This is what we feared would happen to you.”
He said: “Allah’s enemies were never more contemptible in my sight
than they are now, and if you like I will go and do the same thing before
them tomorrow.” The companions said: “No, you have done enough,
you have made them listen to what they don’t want to hear.”
Another example occurred when the Negus of Abyssinia called the
Muslims to answer accusations made by Quraysh, concerning the
position of Jesus in Islam. When the summons reached the Muslims
they held a council to discuss the matter. They decided to inform the
Negus exactly what the Quran says without deviation and sent Jafar bin
Abi Talib to speak on their behalf. After hearing Jafar statement, the
Negus told the Muslims, “Go in peace, whoever insults you shall be
punished. Go in peace, wherever you wish. In my land you will be
secure.”
The Public Interaction Stage
The following Quranic verse marked the transition of the call from its
culturing stage to that of public interaction:
“Therefore proclaim (openly) that which you are commanded, and
turn away from the polytheists. Verily, we are sufficient unto you
against the scoffer. Who take with allah another god but they will
come to know.” (Surah 15:94-95)
In this interaction stage, the Prophet (sw) began to openly confront the
system of jaahiliyah within Quraysh. He demanded that they
acknowledge and worship no god(s) beside Allah. He chose a number
of initiatives to bring Islam into the centre of public attention. Firstly, he
invited his relatives, among who were the leaders of Quraysh, to a
banquet at his home. He explained to them the Message and promised
them a paradise which is as vast as the earth and heavens, and
warned them of a fire which:
“On the day when we say unto hell: art thou filled? And it saith:
can there be more to come?” (Surah 50:30)
The Prophet ( ) also went to the top of the hill of As-Safa and
proclaimed to all the clans of Quraysh:
“Tell me, if i were to inform you that some cavalry in the valley were
about to attack you, would you believe me?” They said “yes, we have
not experienced anything except truthfulness from you.” He then said,
“i am a warner to you before a severe chastisement.” al-Bukhari.
The third major initiative occurred following the conversion to Islam by
Hamza and Omar ibn al Khattab. The Prophet (sw) arranged the
Muslims into two columns, with Hamza heading one column and Omar
heading the other, and then they marched around the Kaaba. This
shocked the people of Makka. For the first time they were confronted
with the reality of the solid basis of the Muslims. Prior to this
demonstration, the Muslims prayed in private, thereafter they prayed in
the courtyard of the Kaaba.
These incidents pushed the Prophet (sw) and the Muslims into the
confrontational phase of the dawa.
In this stage, the Prophet (sw) presented the Muslims as an organised
group that was intent on challenging and changing the society, its
values, ideals, practices, emotions and system of ruling and the
organisation of life’s affairs. In this task, the Prophet (sw) met the
jahiliyyah system head on without any compromise or deviation.
He attacked the aristocratic and money conscious values of the
jahiliyyah society in the following manner:
“Woe unto every slander, traducer who accumulates wealth and
counts it. He thinks that his wealth will render him immortal. Nay
he will indeed be flund into the destroyer.” (Surah 104:1-4)
“Rivalry in worldly increase has distracted you. Until you visit the
graves (as dead bodies). But nay, you soon shall know (the dire
consequence of this practice).” (Surah 102:1-3)
Concerning the hypocrisy and uncaring feelings of Quraysh leaders
towards the less well off and deprived, Allah (swt) revealed:
“Have you seen him who gives the lie to religion? That is he who
repels the orphan - and urges not the feeding of the needy.” (Surah107:1-3)
In regard of their practices, Quran condemns them saying:
“Woe unto the defrauders. Those who when they take the
measure from mankind demand it in full, but if they measure unto
them or weigh for them, they cause them loss.” (Surah 83:1-3)
Turning to the leaders of Quraysh, Allah (swt) revealed:
“The power of abu lahab will perish, and he will perish. His wealth
and gains will not exempt him. He will be plunged in flaming fire.
And his wife, the wood-carrier. Will have upon her neck a hacker
of palm-fibre.” (Surah 111:1-5)
Concerning al-Walid bin al-Mughirah, Allah (swt) says:
“Therefore obey not thou the rejectors. Who desire that thou
would compromise, that they may compromise. Neither obey thou
any insignificant oath monger. Slander, going out with calumnies.
Hinder of the good; transgressor, deeply steeped in sin. Coarse
(and thick) therewithal, ignore. It is because he is possessed of
wealth and children. That, when our revelations are recited unto
him, saith: mere fables of the men of old. We shall brand him on
the nose.” (Surah 68:8-16)
Because of this intellectual struggle with Quraysh, in which the Prophet
(sw) attacked jahiliyyah in all its forms, his relations with Quraysh
deteriorated and men withdrew from him in enmity. They were always
talking about him and inciting one another against him. They
complained to the Prophet’s uncle Abu Talib, “We cannot endure that
our fathers should be reviled, our customs mocked and our gods
insulted.”
The Ideological Struggle
In the stage of bold public interaction, the group must address itself to
delivering the message of Islam to the society, so as to build
confidence in Islam as it was built in the minds and hearts of the
companions. This cannot be achieved except by engaging in an
ideological and intellectual struggle against all the non-Islamic
ideologies, thoughts, values and systems. This should be done by
disclosing the corruption inherent in the prevailing ideologies, systems
and customs. The sincere Islamic movement must wage an ideological
war against the ideologies, concepts and values that contradict Islam.
Following the method of the Prophet (sw) the movement must refute
capitalism, democracy, communism, nationalism and every other
…..ism. Non-Islamic practices, values, systems and laws must be
challenged. The awareness of the society must be raised so they reject
these thoughts as un-Islamic.
The presidents, kings, leaders and personalities who stand as
obstacles before this dawa should be disclosed to the society for what
they are. Their plots, atrocities, intrigues and policies directed against
Islam should be revealed to the nation. This is the example of the
Messenger of Allah, and whoever shys away from this task is failing to
uphold the Sunnah and method of the Prophet (sw).
Compromise
When Quraysh failed to restrain the Prophet (sw) with reason and
argument, they sought to confine him by negotiation, compromise and
bargaining.
The chiefs of Quraysh sent a number of delegations to the Prophet (sw)
in which they offered wealth, leadership and dominion. He rejected all
offers to compromise this message.
Persecution and the desire for success will bring the believers into a
position where they are faced with an offer of compromise. The
method of the Prophet (sw) tells us there can be neither compromise
nor half solution in this task. Islam can never co-exist with Jahiliyyah,
Islam cannot accept or agree to a situation which is half-Islam and halfjahiliyyah,
Allah’s sharia will prevail, or else people’s desires.
“And judge between them according to what allah has revealed,
and do not follow their opinions, and beware of them lest they
confuse thee in matters which allah has revealed to thee.” (Surah5:49)
Thus, it is not of the Prophet’s way to join an un-Islamic government in
order to implement Islam in certain aspects, such as the judiciary. The
gradual implementation of Islam means the mixing of truth with
falsehood, which is impossible.
Similarly, the Prophet’s way does not permit a compromise in the
objective. The objective is to establish the Khilafah as the general
leadership of all Muslims in the world. There can be no compromise in
this objective. The Prophet (sw) refused to accept the help of Banu
Amir because they wanted the leadership after Muhammed (sw). He
also rejected the offer to support from the tribe of Sheeban b. Thaalaba
when, although agreeing to protect the Prophet (sw) from all Arabs, they
would not protect him against the Persians.
The objective is not power for the sake of power. There is no meaning
for establishing the authority if we deviate from the method of Islam.
Although the objective of this duty is to establish the rule of Allah and
the Islamic way of life, the ultimate aim of every action must be to earn
the pleasure of Allah. Thus, every action whether it be the individual or
group should be undertaken purely for the sake of Allah, expecting no
praise from anyone. The sincerity of the group, its leadership and its
members should be exposed in their actions. The sincerity by this
meaning will enlighten the way to success, for the victory only comes
from Allah.
Persecution
When their bargaining tactics failed, Quraysh resorted to outright
violence. They launched a policy of persecuting the Muslims. They
apprehended those Muslims not protected by the existing social
system. Such people were imprisoned, tortured and killed. They also
directed their attacks on the Prophet (sw), they slandered him, spread
lies and propaganda against him and sought to inflict bodily harm on him.
Following the persecution, the Prophet (sw) suggested to his followers
that they emigrate to Abyssinia until Allah provided relief for them.
When Quraysh saw that the companions of the Prophet (sw) had
landed in Abyssinia, and that Umar and Hamza had accepted Islam,
and that Islam continued to spread, they drew up a document in which
they made it binding upon themselves with respect to the Muslims,
Banu Hashim and Banu al-Muttalib that they would not marry from
them, sell to them, nor buy from them. The Muslims were banished to
the Shi’b of Abu Talib, a rugged little valley outside Makka. This severe
boycott lasted from the seventh year of the Prophet’s mission to the
tenth year.
Shortly after the end of the boycott the Prophet’s wife, Khadigah (may
Allah be pleased with her), died followed one month later by Abu Talib.
Because of the tremendous loss felt by the Prophet (sw), this year
became known as the Year of Grief (Am al-Huzn).
As a result of this ideological struggle, the Islamic movement will at
times earn the anger of the general public with its jahiliyyah thoughts
and values. The leaders of the states will level persecution on the
members engaged in the struggle. They will imprison, murder, boycott,
exile and slander them. This is inevitable, but it must not seduce the
believers from their goal and remaining steadfast to this method or
compromise their aim.
Sacrifice
Establishing the Khilafah and restoring the sovereignty of Islam to the
earth requires sacrifice with all that we cherish. It needs patience and
endurance to bear the hardships and trails that will afflict the souls,
family and wealth. Accordingly, the believers must prepare themselves
to guard against the seduction that will tempt them from this mission.
Be assured the believers will be afflicted so that Allah will differentiate
between the good and bad of us. This is the law of Allah in regard of
His creation. Allah the Supreme says:
“Do they think that they will be left to say: we believe without
being tested? Surely we had tested those who came before them,
surely allah will know who are faithful and who make a lie.” (Surah29:2-3)
The messengers and prophets and those who followed them were
severely tested with hardship and tribulation. Allah described the
“Did you think that you will enter the paradise before the like of
those who came before you comes to you. Suffering and distress
touched them and they were shaken to the extent that the
messenger and those who believed with him came to say: when
will the victory of allah come? Lo! The victory of allah is near.”
(Surah 2:214)
Therefore, the misery and distress, hardship and oppression that
surround the believers who bare the invitation of Islam and the call to
establish the Khilafah is inevitable. The conspiracy of the oppressive
tyrants must not be allowed to distract the believers from this noble
task, nor weaken their determination and commitment to wilfully pay its
price.
Allah (swt) has informed us that He did not send His help to His
messengers except after they had arrived at a state of desperation. He
said:
“When the messengers were desparate and thought that they were
denied, our help came to them.” (Surah 12:110)
Hence, it is the law of Allah that relief and victory do not come except
after distress, tribulation and hardship. So the believer must be patient
and endure, and realise that answering the call of Allah must be more
precious to us than ourselves, our wealth, our families and all the
pleasures of this life. Allah says:
“Say: if your fathers, and your sons, and your brethren, and your
wives, and your tribe, and the wealth ye have acquired, and
merchandise for which ye fear that there will be no sale, and
dwellings ye desire are dearer to you than allah and his
messenger and striving in his way: then wait till allah bringeth his
command to pass. Allah guideth not wrong-doing folk.” (Surah9:24)
The seeking of support
Following the Year of Grief, the Prophet (sw) offered himself to the
tribes outside of Makka. He would offer himself to the tribes whenever
the opportunity arose, particularly in the season of pilgrimage when
many tribes descended on Makka.
He would ask them to believe in him and to protect him until Allah
would make clear to them the message with which Allah had charged
him.
The Prophet (sw) offered himself to numerous tribes including: Thaqif;
Kinda; Banu Amir bin Sa’sa’a; Banu Kalb and Banu Hanifah. The Banu
Amir said: “If we actually give allegiance to you, and Allah gives you
victory over your opponents shall we have authority after you?” The
Prophet (sw) replied, “Authority is a matter which Allah places where He
pleases.” None of these tribes responded positively to the call.
However, while the Prophet (sw) was offering himself to the Arab tribes
he met at al-Aqaba a number of the Khazraj from Medina. They
responded to his call and accepted Islam. When they returned to
Medina, they informed their people about the Messenger of Allah (swt)
and invited them to Islam.
The following year, 12 of the Ansar pledged themselves to the Prophet
(sw) at al-Aqaba. They returned to Medina with Musab bin Umayr, the
Prophet’s companion, who was sent to teach them their religion.
Musab proceeded to deliver the call to Islam in Medina till the Prophet
(sw) became well known and Islam and the Prophet (sw) were
mentioned in every house.
The following year, Musab and seventy-three men and two women set
out for Makka to meet the Prophet (sw) and to conclude their pledge of
support to the Prophet (sw). Following the second pledge, which is
known as the pledge of War (Bay’at al-Harb), the Prophet (sw) directed
his companions to migrate to Medina. Shortly after, upon receiving the
permission of Allah, the Prophet (sw) together with Abu Bakr migrated
to Medina whereupon he established the first Islamic State.
The importance of public opinion
The nation is dominated by what the society respects or disrespects in
public, not by the opinions of individuals. This public opinion is usually
influenced by the collective actions that are directed towards the
collective conscience of the society, not the conscience of individuals.
The collective conscience of the society will always dominate the
opinion of individuals. An example of this is the decision of Quraysh to
terminate the boycott of the Muslims. In spite of Abu Jahl and the
leaders of Quraysh saying the pact was sacred and inviolable, the
strength of public opinion forced Quraysh to bring an end to the boycott.
It is not essential that everyone in the society be behind the call for the
transformation of the society to be possible. However, it is essential
that the collective thoughts and opinions be Islamic. Thus, when
Musab returned from Medina and gave his report to the Prophet (sw) he
informed him that Islam had entered every house, not that everyone
had accepted Islam, but Islam dominated the collective conscience of
the people. It was on this basis that the Prophet (sw) concluded Medina
was suitable for bearing the first Islamic State.
The importance of interaction
The collective conscience of the people can only be built through
constant interaction. The people who want to change the society must
live with the people. Isolationism and withdrawal have no place in this
process. The society must be won over to Islam through a long and
hard intellectual and political struggle.
Consequently, it is necessary that the Muslim activists adopt the
interests of the Ummah in all fields, and to motivate the Ummah to
stand up for its rights and to reject outright the oppression (zulm)
imposed upon it. The greatest form of zulm imposed on the Ummah is
the ruling of their affairs by kufr systems that contradict their faith and
creed. The Ummah must insist that only Islam is their saviour and that
they possess the power to reject the secular systems being imposed on
them.
Many people believe they can establish an Islamic society simply by
applying an Islamic constitution without the preparatory work being
carried out before hand. This idea is an illusion and contradicts the way
of the Prophet (sw).
The Prophet (sw) interacted with the society to build the Islamic creed
as the basis for the society’s emotions, i.e. so the people would love
what Allah loved and hate what displeased Allah. And he struggled to
establish the Islamic thoughts as the dominant opinions in the society,
so that the halal and haram became the criterion to judge every action
and to define every interest and relationship. When this materialised in
Medina, the Islamic society came into being.
Chapter 7
The Return of the Khilafah is near
The believers should have firm confidence in Allah, that His victory is
coming, and that the Khilafah will be established. The Prophet (sw) has
brought us good tidings concerning the re-establishment of the
Khilafah. Imam Ahmad has narrated that the Prophet (sw) said:
“The prophethood will be among you as long as allah wills, then he will
eliminate it if he so wills. Then a khilafah on the model of prophethood
will prevail so long as allah wills, then he will elminate it if he so wills.
Then there will be a biting monarchy as long as allah wills, then he will
eliminate it if he so wills. Then there will be an oppresive monarchy as
long as allah wills, then he will eliminate it if he so wills. Then a khilafah
on the way of prophethood will prevail and he kept silent.”
This hadith is one of the signs of prophethood because it gives
information about the unseen, most of what is mentioned in the hadith
concerning the prophethood, the Khilafah, the biting monarchy and the
oppressive monarchy has been verified. That which remains to be
seen is the last part of the hadith, i.e. the restoration of the Rightly
Guided Khilafah.
In another hadith, the Prophet (sw) described how the territories of the
Khilafah would expand and its conquests would be many. Imam
Ahmad and Ad-Darmi narrated on the authority of Abu Qubail, who
said:
“We were with abdullah bin amr bin al ass and he was asked, ‘which of
the two cities will be opened first, constantinople or rome? Whereupon
abdullah sent for a box which contained rings, he brought out of it a
book, abdullah said: while we were sitting around the prophet (sw)
writing, the prophet (sw) was asked which of the two cities will be
opened first, would it be constantinople or rome? The prophet (sw)
said: the city of heraculius (meaning constantinople) will be opened
first.”
The above mentioned hadiths indicate that the Muslims will open
Rome, the capital of Italy, the home of the Pope and the stronghold of
Christianity and that the Khilafah will return and remain.
Chapter 8
The help of Allah
Allah (swt) says:
“O you who believe, if you help allah, allah helps you and
consolidates your foothold.” (Surah 47:7)
Allah had promised His victory to those who help Him and His deen.
He (swt) said:
“Surely allah will help those who help him.” (Surah 22:40)
And He (swt) made this help a right upon Himself when He (swt) said:
“It was a right upon us to help the believers.” (Surah 30:47)
Allah has kept the knowledge of the victory to Himself. But if Allah
wishes the victory to occur He eases the means to achieve it and
prepares the circumstances by what the believers know and do not
know. Therefore, we have to be assured that the stronger our help is to
Allah and His deen, the greater and closer will be His help to us.
Thus, in order to attain the reward and victory of Allah, we must
respond to the call of Allah, submitting to no one but Him, believing with
absolute conviction that Allah alone is the Creator, the Provider, the
One who gives life and causes death, who honours and humiliates, and
He alone is the One who gives victory, and He is able to do everything,
and that not one of us will die before he receives his provisions in full,
his life term and that which is destined for him.
Chapter 9
O believers! Answer the call of Allah (swt)
The Sahaba (may Allah satisfy them) gained favour with Allah because
they responded to the call of Allah. They showed Allah their sincere
intention, and spent their wealth and their lives to raise high the Word of
Allah. Together with the Prophet (sw) they established the first Islamic
State and built its pillars on the debris of jahiliyya and the territories of
shirk.
Today, the Muslim nation needs the believers to answer the call of
Allah and to work with, and in, the nation (Ummah) to restore the ruling
of Islam. This requires that the Muslim gain knowledge of his duty, that
is as an obligatory duty which if neglected deserves the punishment of
Allah; and, that in its performance, he must be restricted by the Book of
Allah and the Sunnah of His Prophet (sw).
Establishing the Khilafah, as detailed in the life (sirah) of Muhammed
(sw), demands, above all, that the believers inject the thoughts and
emotions of Islam into the body of the Ummah. The sense of duty
should motivate the believer to interact with the Ummah so that it gains
confidence in Islam, so much so that the people see no alternative but
Islam. Mixing with the people in the cafes, shops, universities and
mosques, the believer must implant faith and hope in Allah and the
ability to the Ummah to stand up to the tyrant rulers and to demolish the
non-Islamic regimes. This interaction will move the Ummah so that it
discards the garment of fear with which the tyrant oppressors have
adorned her. The Ummah will then erupt and replace the non-Islamic
regimes with the state of Khilafah. Uniting all Muslims in one state, the
Khilafah will make this state into the world’s leading power.
“O you who believe, answer the call of allah and his messenger
when he calls you to that which gives you life.” (Surah 8:24)
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KHILAFAH IS THE ANSWER
Since its independence from Pakistan in 1971, Bangladesh has projected itself as being a free, independent, and a sovereign nation. But on studying its 39 year history, which has included military rule as well as heralding the Zia and Hasina era, a very different picture emerges with regards to its independence and sovereignty.