An insight into Hizb ut-Tahrir’s theological and political agenda
Contributed by: Sajjad Hussain
The Hizbu ut-Tahrir’s strategy can be divided into four stages:
1. Ideology
2. Development of a “rigid theological” personality
3. Progression toward a theo-political state
4. March towards the “whole earth”
Ideology:
The theme and nucleolus of this organization is the following Quranic verse: ‘La hukmo Illa lillah’ (translation: no rule but Allah). The (mis)interpretation of this verse serves as a life line for Hizb ut-Tahrir. The (mis)interpreations consists of many layers or parts as Syed Maudoodi said:
Part 1: “Islam wishes to destroy all states and governments any where on the face of earth which are opposed to its ideology. The aim of Islam is to set up a state on the basis of its own ideology and program, regardless of which nation assume the role of the standard bearers of Islam, or the rule of which nation is undermined in the process of establishment of an ideological Islamic State. The objective of the Islamic Jehad is to eliminate the rule of an un-Islamic system and establish in its stead an Islamic system of state rule. Islam does not intend to confine its revolution to a single state or a few countries; the aim is to bring about a universal revolution”
This is the first part of this ideology which is not as simple as it might appear. This is a declaration of war against all the non Muslim states and also Muslims states which are following an un-Islamic system according to their perception. Over the face of the earth, there is no true Muslim state (in their words) and hence it must be converted to a true Islamic state at any cost
Part 2: Second part of this ideology is that all “Muslims by faith” are not true Muslims since they are implementing man made laws. Since all Muslims, except those who agree with these extremists, are living in a pre-Islam ignorance, so it is obligatory to commence a holy war against such un-believers.
Imam Ibn Taimiya said in his book “ Fataw-i-Kubra”, those who put into practice man made laws instead of the Shariah, are in fact living in a state of jahiliyya, or pre-Islamic pagan ignorance (and thus Ibn Taimiya declared them Kafir or infidel). Consequently jihad against such heretics or apostates was not only allowed, but obligatory.
This is a second part of the Hizb ideology, which gives them free hand to commit violence against innocent mainstream Muslims. This part inspires them and their fellow extremists to use the power, where possible, to employ their self-interpretative Islam as they have done in Saudi Arabia about a century back, or what we are currently observing in Pakistan’s north west regions. In Saudi Arabia, they succeeded with the state power but in Pakistan they are facing an extensive public opposition and army retaliation.
Part 3: In third stage, the Hizb’s strategy is that when you acquire a reliable public support and become enough affirm, unfold your robe; put your ideas in place with extreme swing. Do not tolerate any body who obstructs your ways.
Muhammad bin Abdul Wahhab al Tamimi (1703–1792) declared that those who practice innovation in Islam are Kaffir (infidel). He condemned taqlid (following of Islamic imams such as Abu Hanifa, Jafar Sadiq, Shafei, Malik, Ahmed bin Hambal) saying that taqlid is a blindness which leads the laymen to infidelity. He is hence considered by his followers to be a great revivalist of Islam, and by his opponents as an innovator and heretic.
Muhammad bin Abdul Wahhab advocated that those who practice innovations in Islam are Kafir. Because he gave himself the ultimate right to declare people Kaffar (infidels), Muhammad ibn Abd-al-Wahhab’s followers led an army which occupied Ta’if and Mecca (Makkah). This was followed by massacres of unarmed Muslims (including men, women, and children) and the destruction of many graves and holy sites during 1744-1818. He also considered destroying the house where the Prophet Muhammad (Peace and countless blessings be upon him, his family and companions till the day of final judgment) was born and destroyed Sufi shrines and sacred tombs in Mecca and Medina, including the grave of Prophet Muhammad and his companions.
All the organizations either political (like Muslim Brotherhood in Egypt) or Jamaat–Islami in Pakistan, India and Bangladesh or violent organizations like Taliban in Pakistan, Al–Shabab in Somalia, Jamaa-Al-Islamia in Indonesia are experiencing the same three stage strategy. These organizations are further sub-grouped in propagation wings, political wings and armed wings. They have the capacity to very dynamically change their color like chameleon addressing the circumstances. They are highly committed to their ideology, and never change their strategy, but may slow down or change their path down the road assessing the opposition’s strength.
Development of a “Rigid Theological” personality:
After enrolling a new starter, the first most steps is the “transformation from a natural to a rigid theological personality”. The Hizb oragnizers target the politically non-committed Muslim youngster. They cultivate in the minds of new starter with “revenge and self-worth” against the semi-practical “mainstream Muslims”. They use the “unfair and negative approach of the non–Muslim states toward the Muslim community” to exploit the resentment in the minds of the new starters.
At the same time, they frequently quote Quranic verses and Hadiths to support their narrow mind set but without explaning the background and circumstances, in which the verses or Hadiths have descended. They preach that “All the innovation in Islam are Jahiliah (total ignorance as pre-Islam era), but at the same time claim that (they have) their self– interpretation is only the true Islam. Those who not believe their self – interpretations are called or named Western puppets and hence helper of the “Kufar System”.
The second very effective and common tool to terminate the independent mindset of the new starter is to compare (the most merciful) Allah’s absolute powers with those He bestowed with among his creations. For example, they say “None of them (in his creations) except Allah.” (La elaaha illallah) in his worship, creativity, innovation, Personality, Abilities and all alike. All the Muslims with out any exception strictly believe the same but mainstream Muslims think that we are not in a position to judge the most merciful Allah if He bestowed any body [such as His messengers, Ashab–e–Kahf and Bader, Holy Mother of the Christ (Blessings of God be upon her), Balam Baoor, Hazrat Khezar (Blessings of God be upon him), Tabot–e– Sakeenah] with some extra-ordinary powers or miracles. However, Hizb recruiters declare all scuh Muslims as infidels and mushrik (polytheists).
This self-worth leads them to a very inflexible and rigid personality. At that stage of mind they devote themselves as saviour of the (self – interpretational) Islam either by preaching and propagating or by gun and groan. They perceive themselves the “sole bid winner” of the propagation and implementation of Islam over the face of earth and advocate their strategy with out any geographic, demographic or political limitations. These “daughter cells” soon multiply and develop their colonies, where they find optimum circumstances like Saudi Arabia, and some other Arab States or the undeveloped areas of North western Pakistan and Afghanistan. Their colony may include a (cerebral) progeny of single cell or thousands of cells that originally interconnected with each other based on the morphology of their organism (Self–interpretational Islam), although they may vary in shapes, cultures, activism and sharpness.
Progression toward a theo-political state:
In the presence of considerable theological inspiration, continual encouragements from their religious leaders, constant geo–political conflicts such as in Palestine and Kashmir, poor and corrupted administrators in their native countries, poverty, illiteracy and unemployment provide the Hizb with a very fertile and progressive environment to exploit the “common man” with attractive slogans and imagination of super natural dreams. Above lined material is more than enough to get attentions of the all segments of society.
The above blended recipe could cater to all type of taste buds, when it is poured with an element of “resentment, vengeance and hate”. This is the Formative Period during which they mobilize the discontents of the society in which the ideology help them to convent the people toward their common grievances. We can further subgroup the formative period into three branches:
• Emotional progression
• Cerebral progression
• Political progression
All three elements of a progression are prevalent in a potential Hizb target society such as Pakistan or even world-wide. They club all these three elements under a single name like Hizb u-Tahrir or Muslim Brotherhood and mobilize the unhappy segment of the society to join them. They use their basic ideology to justify the obligation of their will as a political strategy and radical theory being a chief motivator or central cause for their cerebral progression. Where as they very critically and actionably use “Sad Incidents” for their emotional progression to marginally sharpening the “Public Resentment” to reinforce their claim of grievance. These theo – political groups with well organized structure, well defined goal, clear ideology and having central command are far more dangerous than semi – disciplined, unconstrained and freelance violent groups. Since they have free public availability and very easy access to the multipurpose latest technology like Public or social media, internet, cell phone and all alike.
They develop the gradual thoughts to their members that since we are the sweetheart “True Muslims”, therefore Allah (the most merciful) with us and rest of the all the Non – Muslims and their Muslims allied are in the state of war against the God, Whereas the common Muslim is Ignorant, since he has departed from the (according to their self interpretation) “Muslim Truism”.
They propagate violently that they are striving for Islam and their ideas present true Islam. They never fail to quote the Qur’anic verses, Hadiths and opinions of their favorite Muslim scholars, giving the impression that their ideas founded on pure Islam. They continually use the “Religious Rulings” of their cerebral leaders and never hesitate to claim its opinion for the “Whole Muslim Ummah”. Their struggle based on such ideas “The Caliphate is the only way to change the current fate of the Muslims, Muslims should be in constant war against non Muslims until they obtain glory of Islam. Muslims are obligated to re-establish the Caliphate, struggle for that is martyrdom and the ultimate way is to sacrifice for Islam and Allah (the most merciful) will not neglect one who strives for glory of His religion. Submission and allegiance is to Allah (the most merciful) alone and supremacy of Islam above all. (Key consideration in counter ideological work against terrorist ideology by Muhammad Hanif bin Hasan, page 533)
They are of the view that the existing dominant ruling systems and cultural changes are due to the corrupted western and non Islamic ways, therefore fatal to the proper practice of faith and true Islam. The ruling elite classes of Muslim countries are religiously orphans and western puppets. Hence to be true and faithful servant of Allah (the most merciful) one has to reject it totally and committed oneself to fight against it ideologically or violently. They oppose the long term co – existence and harmony with other (of different in opinion) Muslims and neighboring non Muslim nations, except the total imposition of their interpretation of Islam and those who would likely to live, have to accept their terms and conditions.
They believe that the” center of gravity” of their ideology is not any personality or individual. The individuals who prove their unbroken faith and loyalty to their ideology will be offered a right to lead the state. Comparing his advancement and commitment to impose the ideology, it could be replaced or demoted from the ruling position, if found unsatisfactory performance, since the ideology would be the most powerful pillar of the potential state and it will never die or divorced.
But remember, the magnetic bond is their ideology, which could not be killed, vanished or destroyed. It constantly stimulates them to win the public support and sympathy against their rivals. Unfortunately we all are their rivals and possible victims. Their dream to conquer the “Land Piece” is not limited, since according to their definition, “ all the earth is of God and God sublet His power to them to occupy and establish the glory of His religion” therefore with out their ruling and decisive power they can not impose their ideology. Where they beheaded the people on the name of Islam, where they encaged the 50% women population like monkeys, where they destroyed the human historical and artistically landmarks. Where they rape and loot the rival’s unarmed, innocent and un-disruptive population. Where they execute the offenders in the city’s roundabouts. Where they hang the bodies of brutally killed or died leaders of the rival societies. Where they nationalize the public property for self interest in the name of Sharia. Where they lash the people having no (navel long) beards and not to uprooted the moustaches ignoring and ruling out the principle of the Middle Way (Serat–ul-Wostaa). Where they accounted, man handle and lash a teenager in the Chock of city for going out with his father in law. Where they can ban female education and promote child marriages. Where all news casters will be male but still the viewer will see their back, since photo is forbidden in their definitions. Where driving license, businesses, and other social and human activities forbidden for women and they will serve as “Baby Production Machines”. No political doctrine will be allowed except the ruling regime. When they establish their dream state, they will not stop there, since it is one of the milestones down the road in their way.
March over the “whole Earth”
Secondly they will search, chain and activate their regional affiliates. Draw up a key map of their important ideas, which will provide them the “Belief System” having a comprehensive accommodation of their basic ideology. Then they will establish a “Command and Control System” to monitor and assist the affiliates in the target countries. They furnished their new objectives and goals considering their past but successful strategy. It may take many years but since the ideology is there as a chief stimulator, nothing to worry about.
Now they have a state as a central hub to funding, to propagate and to distribute their ideas. They will extensively use the “Power of latest Communication Technology” to distribute their ideology and to challenge the stability of the regional countries same as the Saudi Arabia have done in the recent past. They promote the ideologically interlinked organizations, individuals and “Community Centers” with billions of petrodollars to spread their Theo – Political regime in the regional countries.
These regional affiliates will motivate the general public against the Government, blaming it for each and every unusual and wildly publicizing the social evils. The do this as a well effective propagation tool to blow up the vagarious and discontented segments of the public. They will gain gradually public sympathy and attention, calming their authentic struggle for change. As a result unease, agitation, violence and disturbance will erupt. Innocent people will pay their lives and property. General population will be scrutinized, and suffer heavy losses and scamps.
The Salvation Army from a neighbouring True Islamic country will mount and conquer the state and set the glory of (the most peaceful religion) Islam. This will continue till the last state over this planet (and possibly in other galaxies) is subjugated under the Islamic Caliphate.
Excellent Post.
Being a strong advocate of Khilafa (Read “Khali Lifafa”) once myself, I urge ordinarly muslims to study the evidence from Islamic sources that Khilafah has nothing to do with Islam. In fact, there is not a single verse in the Qur’an or a single authentic hadith of the Prophet SAW that clearly gives the command to muslims to establish a Khilafat or a Global Islamic Empire.
The following excerpt from “The Contradiction of Khilafat Movement” by Hamza Alvi is relavant to this discussion.
Meaning of the word ‘Khalifa’
It is important to be clear at the outset about the meaning of the wordKhalifa and the way in which that word was later transformed linguistically by Umayyad Monarchs to legitimise their rule, having seized power by military force. The word Khalifa is derived from the Arabic root khalafawhich means ‘to follow’ or ‘to come after’. It means a ’successor’ in the sequential sense, not in the sense of inheritance of properties or qualities. When Prophet Mohammad died, Hazrat Abu Bakr was elected to succeed him. He was consequently called ‘Khalifat al-Rasool Allah’ or the successor of the Messenger of Allah. In its true meaning (successor) the word Khalifadoes not indicate any kind of office or status such as that of a ruler, the sense in which it came to be used later. Khalifa meaning ’successor’ could be used meaningfully only with reference to a specified ‘predecessor’. Hazrat Abu Bakr was Khalifa only with reference to his predecessor, al-Rasool Allah.
The head of the Muslim Umma, Hazrat Umar, who succeeded Hazrat Abu Bakr could have been called Khalifat al-Khalif al-Rasool Allah, or the ‘Successor to the Successor to the Messenger of Allah. With every succession thereafter one more ‘Khalifat al’ would have had to be inserted before such a title of the previous one. That would have been quite absurd. The question of using the word Khalifa for those who came after Hazrat Abu Bakr simply did not arise. Instead, Hazrat Abu Bakr’s successors,Hazrat Umar, Hazrat Uthman and Hazrat Ali, the three successive elected heads of the Umma were each designated by the title ‘Amir al-Mu’minin’ or the Commander of the Faithful.
When the Umayyad Dynasty was set up in Damascus, its legitimacy was disputed and fought over. Unlike the elected headship of the umma, here was a seizure of power by military force. For that reason Maulana Maududi (1903-1979) has called the rise of the Umayyad dynasty a ‘counter-revolution against Islam’ (Inquilab-e-ma’koos) and a reversion to Jahiliyaor the age of ignorance that is said to have preceded the advent of Islam 13. The Umayyad rulers having become monarchs through military force, looked for a legitimating symbol to sanctify their regime. For that they chose the word Khalifa. They hoped thereby to attach to themselves the legitimacy that was associated with the title of Mohammad’s successor,Hazrat Abu Bakr. In so doing they changed the meaning of the word. The word Khalifa was no longer to mean ’successor’ to a specified predecessor. It was now to mean monarch or ruler.
A new word had been invented. Although it was spelt and pronounced in exactly the same way as the original word Khalifa that meant ’successor’ the same utterance, in its sound and spelling, was now to have a new and totally unrelated meaning. It was a neologism, unconnected etymologically or semantically, with the original word Khalifa the successor. The new word was to mean monarch or ruler. Sir Syed Ahmad commented on that, saying: ‘The term Khalifa was abandoned by Hazrat Umar when he was elected to succeed Hazrat Abu Bakr. Instead, of that he adopted the title of Amir al-Mu’minin [Commander of the Faithful]. That title was used until the time ofHazrat Ali and for a time even after him. After that and after the time ofImam Hussain, the people who had taken over power [viz. the Umayyads)arrogated to themselves the title of Khalifa 14 because they thought that the title of Khalifa was more exalted (muqaddas) than that of Commander of the Faithful. 15
The word Khalifa, having been misused by Umayyad Monarchs as their title, to sanctify their monarchy, would have lost its force if it were not applied also to the four successors of Prophet Mohammad. But there was a general recognition of the obvious fact that the Umayyads were not in the same class as the latter. Therefore Hazrat Abu Bakr and his three successors were re-designated as ‘Khulafa-e-Rashidun’ 16, or ‘The Rightly Guided Caliphs’. If any religious significance attached to the first four, it was made clear that it did not apply to the later ‘Khulafa’, starting with the Umayyads.
Under the Umayyads the word Khalifa was not yet impregnated with any religious connotations. For them the word was to be only a symbol of legitimacy of their rule-a variant of the ‘divine right of kings’ as propounded in medieval Europe. It was only in later centuries that claims about religioussignificance of the title of ‘Khalifa’ or Caliph were to be made. That was during the period of decay and decline of the late Abbasid Caliphate, when the Caliph was reduced to being a mere puppet in the hands of military commanders or regional princes. These true holders of power needed to generate an ideology that would remove the Caliph from the centre of secular state power, as the ruler, and relegate him to the sidelines, as a nominal head of the state whose essential functions were supposed to lie in the religious sphere-where in practice, he had nothing of any significance to do.
Theological Basis of Islamic State
Khilafah is fard – Evidence from the Quran
The evidence that the appointment of a Khalifah is obligatory upon all Muslims is in the Quran, Sunnah and the Ijma’ (consensus) of the Sahabah.
Evidence 1
“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”. [TMQ 5:48]
Allah (swt) has ordered the Prophet to rule between Muslims by that which He (swt) revealed to him and has obliged Muslims to restrict themselves to all the rules of the Shari’ah. An order of Allah (swt) to the Prophet is an order to the entire Ummah, unless there is evidence which limits the order to him. In this case there is no such evidence, so the order to rule by all that Allah has revealed is binding for all the Muslims.
Because the word Ma (what) is general in its meaning, it signifies that the order refers to all of the aspects of governing that have been revealed, and not merely a part of it.
This order to the prophet has been given in a decisive manner, and does not leave room for doubt or alternative meanings or understandings.
Evidence 2
“..Verily the ‘Hukm’ (command, Judgment) is for none but Allah..” [TMQ 12:40]
This ayah states that the privilege of rule is reserved for Allah alone. In fact, it is an aspect of tauhid to refer to Allah for solutions to all of life’s affairs, and one of the names of Allah is “The Legislator”.
Evidence 3
“Whoever does not judge by that which Allah has revealed, they are disbelievers” [TMQ 5:44]
“Whosoever does not judge by that which Allah has revealed, such are oppressors” [5:45]
“Whosoever does not judge by that which Allah has revealed, such are transgressors” [5:47]
Whoever does not govern with what Allah has revealed is of the disbelievers, or oppressors, or transgressors. Again, because the word Ma (what) in this verse is general, so it includes everything that Allah has revealed.
The Islamic System
Khilafah is fard – Evidence from the Sunnah
Evidence 1
On the authority of Muslim Nafi’a reported saying: “Umar said to me that he heard the Prophet saying: Whoso takes off his hand from allegiance to Allah (swt) will meet Him (swt) on the Day of Resurrection without having any proof for him, and whoso dies whilst there was no bay’ah (allegiance or a pledge) on his neck (to a Khaleefah), he dies a death of jahiliyyah.”
The Prophet made it compulsory upon every Muslim to have a bay’ah on his neck, and described that whoever dies without a bay’ah on his neck dies a death of jahiliyyah. This does not mean that he dies as a kafir, rather, it means that he dies as if Islam had never reached him.
The bay’ah cannot be for anyone except the Khaleefah, and the Prophet made it obligatory upon every Muslim to have on his neck a bay’ah to a Khaleefah.
The Prophet did not make it an obligation upon every Muslim to give bay’ah to a Khaleefah. The duty is the existence of a bay’ah on the neck of every eligible Muslim, i.e. the existence of a Khaleefah who accordingly deserves a bay’ah upon the neck of every Muslim. So it is the presence of the Khaleefah which places a bay’ah on the neck of every Muslim, whether the Muslim gave a bay’ah to him in person or not, as silence signifies acceptance of the bay’ah from the Ummah.
Therefore, this hadith of the Prophet is an evidence that the appointment of the Khaleefah is an obligation and not a proof that giving the bay’ah is obligatory. This is so because the Prophet rebuked the Muslim who has not a bay’ah on his neck until he dies, not the one who did not give
Evidences 2-5
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 for your credit, and if they acted wrongly it is counted for you and against them.”
Muslim narrated on the authority of al-A’araj, on the authority of Abu Hurairah, that the Prophet said: “Behold, the Imam is but a shield from behind whom the people fight and by whom they protect themselves.”
Muslim reported on the authority of Abu Hazim, who said: “I accompanied Abu Hurairah for five years and heard him talking of the Prophet’s 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 be Khulafa’a and they will number many. They asked: What then do you order us? He said: Fulfill the bay’ah to them one after the other and give them their due. Surely Allah will ask them about what He entrusted them with.”
Ibn ‘Abbas narrated that the Prophet 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 span and dies thereupon, has died a death of the days of jahiliyyah”.
In these alhadith, the Prophet informs us that leaders will run the affairs of Muslims, and the alhadith include the description of the Khaleefah as a shield, i.e. a protection. So the description of the Imam as a shield is informative of the benefits of the presence of the Imam, thus it is a command for action, because if the information conveyed by Allah (swt) and the Prophet contained rebuke then it is a command of prohibition, and if it contained praise then it is a command for action. If the ordered action is necessary to implement a hukm shar’i (divine law), or by its negligence a hukm shar’i will be neglected, then this command is decisive. In these alhadith there is information also that those who run the affairs of Muslims are Khulafa’a, which indicates an order to appoint them. They also include a prohibition for Muslims to separate from the authority, which indicates the obligation upon Muslims to appoint an authority for themselves, i.e. ruling. Moreover, the Prophet ordered the Muslims to obey the Khaleefah and to fight those who dispute his authority as Khaleefah, which indicates an order to appoint a Khaleefah and to protect his Khilafah by fighting against whosoever disputes with him.
Khilafah is fard – Evidence from the Ijma of the Sahabah
The Ijma’ of the Sahabah is a legitimate daleel shar’i (evidence) like the Qur’an and Sunnah of the Messenger of Allah (saw). In regard with the Ijma’a of the Sahabah they all agreed upon the necessity to establish a successor or Khaleefah to the Prophet after his death, and they all agreed to appoint a successor to Abu Bakr, then to ‘Umar, then to ‘Uthman, after the death of each one of them. Also, all the Sahabah agreed throughout their lives upon the obligation of appointing a Khaleefah. Although they disagreed upon the person to elect as a Khaleefah, they never disagreed upon the appointment of a Khaleefah, neither when the Prophet died, nor when any of the Khulafa’a ar-Rashidun died. Therefore the Ijma’a of the Sahabah is a clear and strong evidence that the appointment of a Khaleefah is obligatory. The extent of the inevitable obligation to establish the Khaleefah and the extent of awareness about this obligation among the Sahabah, is clearly reflected in the actions which they performed at the time.
As for the Ijma’ of the companions, they (may Allah be pleased with them) agreed upon the necessity of establishing a successor, (Khaleefah) to the Messenger of Allah (saw) after his death. They all agreed to appoint a successor to Abu Bakr, and upon his death to appoint a successor to ‘Umar and upon ‘Uthman’s death to appoint Ali as a successor to him. The general consensus of Sahabah on the appointment of a Khaleefah manifested itself emphatically upon the death of the Messenger of Allah (saw) and engaged themselves in appointing a successor to him. It is known that the burial of the dead is obligatory, and that it is sinful for those in charge of preparing the burial to engage themselves in anything else until they complete 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 (saw). The other Sahabah kept silent about this and participated in the delaying of the burial for two nights, despite having the ability to condemn the delay and being able to bury the Messenger of Allah (saw). This action of the Sahabah is therefore an evidence of consensus to support the fact that the appointment of a Khaleefah is more of an obligation than the burial of the dead and it could not have been legitimate unless the appointment of a Khaleefah were more of an obligation than the burial of the dead.
Furthermore, all the Sahabah consented throughout their lives upon the obligation of appointing a Khaleefah. Although at times they differed about the choice of the Khaleefah, they never disagreed about the fact that a Khaleefah must be appointed, and this was the case in the wake of Allah’s Messenger’s death, and of each of the Khulafa ‘Rashideen’ (The first four Khaleefah). Accordingly, the general consensus of the Sahabah is both a strong and clear evidence that the appointment of a Khaleefah is obligatory.
The appointment of such a Khalifah is obtained through the Bay’aat has been reported on the authority of Nafi that Abdullah ibn Umar said: I heard the Messenger of Allah (may peace be upon him) say: “One who dies without having bound himself by an oath of allegiance (to an Amir) will die the death of one belonging to the days of Jahiliyyah.” (Muslim)
Khilafah (Islamic-State) in the view of the Scholars
Khilafah is one of the most important issues in Islam, many versus in Quran and many Hadiths of the Prophet ordered Muslims to establish such a system. Ruling by Islam is the most frequent issue discussed in Quran after the belief and creed. Therefore, Khilafah was discussed by many Muslim scholars, the following are the definition of some of them to Khilafah.
Ibn Khaldoon defined it as: A representation, of the one who has the right to adopt the divine rules, aimed at protecting the Deen and ruling the world (Dunia) with it.
Al-Mawardi defined it as: Succession of the Prophethood aimed at protecting the Deen and ruling the world (Dunia).
Taqiudine al-Nabhani, (founder of Hizb at-Tahreer) defined it as: A total leadership for all the Muslims aimed at implementing the Shariah of Islam and carrying the Message of Islam to the world.
Al-Imam al-Juwaini (known also as Imam Al-Haramain) has a similar definition but I could not translate the text.
In summary, Khilafah is the political system in Islam. It is responsible for implementing the Islamic system (be it social, economic, educational, foreign policy,…) and maintaining its implementation. It is also responsible for spreading the message of Islam to the world. Khilafah is the Islamic state which the Prophet (pbuh) ought to create and worked for in Mecca, for a period of thirteen years, until he (pbuh) established it Medina.
Ibn Hisham, the famous narrator of the Sirah of the Prophet (pbuh) says regarding the establishment of the Islamic State in Madina: “When the Prophet (pbuh) was assured and satisfied in Madina and when his brothers from Muhajireen (migrators) were gathered with him in Madina along with his brothers from the Ansar (helpers), Islam was firmly established so the prayer was established, the Zakah and Sawm (fasting) were obligated, the hudud (punishment) were established, halal and haram was obligated and Islam was in
power among them.”
The establishment of Khilafah is an Islamic duty. There is a consensus between Muslim scholars about this issue as Al- Qurtubi said in his Tafseer. In one of my previous messages I quoted several scholars from different schools of thoughts in Islam (Sunnah, Shia, Mu’tazilah,…) so I do not need to repeat them here.
The evidence for the duty of establishing the Khilafah is confirmed in the Quran, the Sunnah of the Prophet (pbuh), the consensus of the Sahabah and Shariah principle. I quoted many Ayahs and Hadiths in the previous messages so I will not repeat the evidences from the Quran and Sunnah here, they are available upon request. I will continue with the evidence from the consensus of the Sahabah.
The consensus of the Sahabah means that the Sahabah unanimously accept a certain issue as being a divine rule as they understood it from the Prophet (pbuh). The Sahabah consensus as such is considered a third source of the divine rules (after Quran and Sunnah).
It is reported through Tawatur (via many narration chains) that after the death of the Prophet (pbuh), the Sahabah unanimously prohibited the post of the head of state to be vacant for any time. Abu Bakr (ra) is reported to have said “Muhammad has indeed died. This Deen needs some one to maintain it.” Umar Ibn Al-Khatab (ra) said:” There can be no Islam without Jama’a; no Jama’a without an Ameer (leader); and no leadership without obedience.”
More quotes on Khilafah by the Classical Scholars
Abu Ya’la (d. 458 AH) a leading Hanbali scholar along with Ibn Taymiyyah, resembled Mawardi(d. 450AH) in his thought about the Khilafah. Abu Ya’la quotes Imam Ahmad ibn Hanbal that the Muslims would be in a state of Fitnah if there was no Khaleef. Page 125, Mahmood A. Ghazi’s Book ‘Political and Constitutional Thought of Islam’
Qadi Abd al Jabbar (d. 415 AH,1025AD)
He wrote extensively on the subject, some of his works include:
Sharh al-Usul al Khamsah
Al-Mughni fi Abwab al-Tawhid Wa’l Adl
The establishment of the Khilafah according to the Qadi in compulsory upon the Ummah, because many of the obligations of Islam cannot be fulfilled without the Khilafah, stating the well known principle: Ma la Yatimmu’l Wajib Illa Bihi Fahuwa Wajib [Whatever the wajib cannot be accomplished without is itself a wajib]
He also discusses the concept of Imamah in the context the Quranic principle of Amr bi’l Maruf wa’l Nahy An al-Munkar[Enjoining of the Good and the Forbidding of the Evil]. After extensively quoting from the Qur’an and the Hadith he establishes that the Enjoining of the Good and the Forbidding of the Evil is incumbent(Fard) on the believers. Then he says that individual Muslims cannot meet the full requirements of the principle of Amr bi’l Maruf wa’l Nahy An al-Munkar because it cannot be established without the State.
Sharh al-Usul al-Khamsah p.759
Sharh al-Usul al-Khamsah p.749
Sharh al-Usul al-Khamsah p.750
Sharh al-Usul al-Khamsah p.751
Abd al Qahir baghdadi
Abu mansur Abd al-Qahir ibn Tahir al-Shafi was among the among the most noted theologians of the late fourth and early fifth century AH.
He taught as many as 17 sciences including Fiqh, Usul al Fiqh, Arithmetic and Fariad.
He critically examines the viewpoint of the Ahl al-Sunnah Wa’l Jamaah on the issue of the Khilafah. According to him it is obligatory upon the Ummah to establish the Khilafah, and also states that this obligation is universally accepted by all the Muslim scholars. He also criticises Abu Bakr al Assam and Hisham al-Ghuti who are from the Mutazilites.
Al-Farq Bayn al-Firaq, p271
Al-Sharastani
Abu’l Fath Muhammad ibn ‘Abd al-Karim al-Sharastani(479-458 AH)
According to Sharastani, the establishment of the Khilafah is obligatory in all situations. In no case, in no time and no situation can the Muslim Ummah be relieved of the responsibility of establishing the institution of the Khilafah according to the injunctions of Islam.
Al-Milal wa’l Nihal, Vol 1, p.109
Ibn Taymiyyah (d. 728 AH)
Ibn Taymiyyah ideas about the Khilafah can be found in:
Minhaj al_sunnah al-Nabawiyyah fi Naqd Kalam al-Shi’ah wa’l Qadariyah
Al-Siyasah al-Shari’yyah
Al-Hisbah fi’l-Islam
Ibn Taymiyyah states that the main purpose of the Prophet(saw) was to establish a social order on the basis of a universal, permanent, consistent and all-Prevailing ideology. He states that the establishment of the state is more than necessary. Ibn Taymiyyah holds the opinion that it is one of the greatest obligations of the Din.
‘The aim and objective of politics is to seek nearness to Allah. A Muslim adopts politics only to establish the Din which guarantees such a nearness by providing a suitable psychological and spiritual climate in which man achieves a spiritual perfection and, hence, the Divine Nearness. That is why a political activity divorced from the guidance of the Din is a curse for humanity and entails all sorts of evils and immoralities.’
Al Siyasa al-Shariyyah
Ibn Qayyim also held the same opinion as Ibn Taymiyyah:
al-Turuq al_Hukmiyyah Fil Siyasah al-Shariyyah
I’lam al-Muwaqqin
Badruddin Ibn Jamaah
Ibn Jamaah is noted as the Shafi jurist of the seventh century AH. He served as a Qadi in Palestine and a teacher of Fiqh. In his treatise ‘Tahrir al-Ahkam- fi Tadbir ahl al-Islam’
he establishes the obligation of the Khilafah through the Quran. He starts his work ‘Tharir al-Ahkam with the verse:
“O David: We did indeed make you a vicegerent on earth: So judge between men with truth and justice and follow not the lusts and desires: for they will mislead you from the path of Allah”
Diya al-Din Barani (683-758AH)
Diya al-Din Barani lived in India. His works mentioning the issue of the Khilafah include:
Tarikh Firoz Shahi
Fatawa-i-Kahandari
He says that ‘the very creation of Man on earth is meant only for the worship of Allah(swt). And His true worship is only possible when mankind is guaranteed peaceful and secure conditions of life. To successfully discharge the divine obligations a secure and organised life in order and well-organised that Allah created the Khilafah.’
Abu Ishaq Ibrahim ibn Musa al-Shatibi (d. 790 AH)
One of the greatest juristic minds in the history of Islam. A Maliki jurist he was one of the most outstanding Faqih of the eighth century AH. He says that the Khilafah is an obligation and further states ‘in the absense of the khilafah, a state of anarchy and lawlessness would prevail and this would usher in a great corruption and disorder. And it is evident, that the establishment of the Din is quite impossible in a state of anarchy and disorder.’
Kitab al-Din
Abu Zayd Wali al-Din Abd al Rahman Ibn Khaldun (732-808 AH)
Ibn Khaldun taught in Al-Azhar, was a scholar of the Maliki Jurisprudence and also worked as a judge in Cairo.
He states ‘the best kind of state is the Khilfah, which is a system based on the Shariah.This is the only system based on the Shariah. This is the only system which guarantees the fulfilment of all natural and genuine human needs both in this world and in the hereafter. It also guarantees full equality between the ruler and the ruled. The Khilfah is the divine method of politics. Initially it is established by the Prophets and Apostles of God and then run by their successors – the Khulufa. This is the system which has been laid down by God the Almighty Himself, and, hence, no other system can be at par with it.’
Shah Waliyullah Dehlavi (1703-1762 CE)
According to Shah Waliyullah, it is a collective obligation (Fard Al-Kifaya) upon the Muslims for all times to come to elect and install a Khilafah. To support this Shah Waliyullah give various arguments:
‘the collective reason of mankind requires that a Khilafah should be there to lookafter the interests which cannot be achieved without a Khilafah. The Khilafah is appointed for achieving two categories of objective and purposes. The Holy Prophet(saw) was also sent to achieve these two calsses of objectives. Therefore after passing away of the Prophet, a Khilafah is needed to succeed him and to implement his orders and commandments. That is why the obedience to the imam id equal to the obediance to the Prophet and the disobedience of the Khaleef amount to disobedience of the Prophet:
“Whosoever obeys an Amir, verily he has obeyed me; and whosoever disobeyed the Amir he disobeyed me.”[hadith]
“the Imam is a sheild from the back of which the muslims fight and protect themselves. if the Imam commands to fear Allah and guides his will be a big Reward, if he orders other than this he will bear the burden of it.”[hadith – Muslim]
In Izaalat al-KhafaShah Waliy Allah quotes another hadith which he says is clear textual evidence (An-Nass in proving that the establishment of the Khilafah is an obligation:
“Whosoever dies without a bayah on his neck dies the death of Jahiliyyah” [Muslim]
‘The sahaba also rushed to establish the khilafah immediately, after the death of the prophet(saw) and delayed his burial. Moreover there are matters which cannot be accomplished without the Khilafah: the Jihad, the administration of Justice, the revival of Islamic science, the establishment of the pillars of Islam, the defence of Dar al-Islam and such other things that have been collectively enjoined upon the Muslim Ummah.’
Hujjat Allah al-Balighah Vol 1
Hujjat Allah al-Balighah Vol 2
Izalat al-Khafa, Vol 1
Izalat al-Khafa, Vol 2
Great article Abdul! Thanks for exposing Islamofascism.
This is a laughable article at best. Especially considering that this author has put together a mish mash of names, groups, personalities, and understandings — many of which are at serious theological odds with each other and which have deep-seated disagreements. Somehow through some inane leap of logic, the reader is to believe that all these groups can put aside these disagreements and different understandings and be part of some “grand conspiracy”…hahahahaha
Organizations such as Hizb-ul-tahrir though are not militants but are sympathetic to extremist elements. There activities have long been ignored by the authorities; their influence is growing among civil servants and the cadres of armed forces officers. Even in the past they have tried to topple the elected regimes while we carry out operations against the Pakistani Taliban we must also take upon these propaganda machines.
@Habib
Dear Habib,
You have referred to a great many works in your post. It is not clear to me that you have actually read these works yourself. Could you please confirm that you have actually read these works, or have you simply copied and pasted from somewhere else?
Copying and pasting takes seconds. Reading, understanding and internalising takes many years or even a lifetime.
Best wishes,
Sabbir
Habib, Great Post.
@Sabbir
Issue is not that whether Habib has read all the books or not. Habib quoted verses of Qur’an and authentic Ahadith and views of the classical scholars to prove a basic fact that Khilafah is fard and this is the Ijma of all the scholars.
@ Islam_Not_Islamism
Will you be gentlman enough to accept your blunder when you said: “In fact, there is not a single verse in the Qur’an or a single authentic hadith of the Prophet SAW that clearly gives the command to muslims to establish a Khilafat or a Global Islamic Empire.”
@Sameer
Your problem is that you secular people are made to believe that Classical sholars were fighting amongst each other and if they differed in details of Islamic Ahkamt that would mean that they cannot agree on the basic and the most fundamental concept i.e. Khilafah. It is laughable that you reject their quotes and force people to buy your fantastic fantasies.
Asalaamu alaikum,
i must say that i have never met any organisation that is sincere to its mission objective other than Hizb ut Tahrir, they have stuck to their non-violent intellectual methodology for 60 years and have never allowed any foreign ideas to infiltrate their islamic ideas.
They have been oppressed, tortured, imprisoned and even murdered but they have stuck to their methodology.
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