Clarifying the meaning of Dar al-Kufr & Dar al-Islam

Bismillahir Rahmanir Rahim



In the name of Allah, the Most Beneficent, the Most Merciful

Clarifying the meaning of Dar al-Kufr & Dar al-Islam

Today it is unfortunate that some of the Islamic concepts, definitions and terminologies which were well known by the Muslims in the past have become vague at the least and distorted or totally absent at the worst. One such issue is the subject of Dar al-Kufr (land of disbelief) and Dar al-Islam (land of Islam).



Understanding the distinction between the two is vital when it comes to judging the countries in the Muslim world. Sadly, some judge the Muslim countries from an emotional point of view rather than seeing whether they match the definition of Dar al-Islam contained in the Shariah. So a few years ago when Hassan al-Turabi came to power in Sudan, some exclaimed that it was an Islamic state even though Sudan was still a nation state or when the Iranian revolution took place and Ayatollah Khomeni became the leader of Iran, some jumped with joy believing that he has transferred it from Dar al-Kufr into Dar al-Islam even though the constitution completely contradicted Islam. Even many leading personalities amongst the Muslims and even Islamic movements have a vagueness in understanding the criteria of what determines an Islamic state (Dar al-Islam), a matter that testifies to the intellectual decline of the Ummah.



Unfortunately even some who claim to be working for the re-establishment of Khilafah, do not have a clear and crystallised idea of what the reality of Dar al-Islam and the Khilafah is. This demonstrates that the ‘Khilafah’ is used as a slogan by some rather than a serious objective which they are practically working to achieve. Claiming to be working for the re-establishment of Dar al-Islam without knowing its reality clearly is tantamount to claiming to be one who will pray Salah without knowing its pillars (arkan) and conditions (shuroot). Worse still are some who shy away from calling all the corrupt regimes of the Muslim world today as Dar al-Kufr (the definition here of ‘kufr’ applies to the land not the individual people who govern or live in this land).



Thus it is important for the definition, meaning and evidences for Dar al-Islam and its distinction from Dar al-Kufr to be clarified.



Definition



The “dar” (pl. diyaar) in the Arabic language has numerous meaning such as the halting place (mahallu), the house, abode, residence and the land (balad).



According to Shariah terminology, Dar al-Islam is defined as the land which is governed by the laws of Islam and whose security (Aman) is maintained by the security of Islam, i.e. by the authority and protection of Muslims inside and outside the land, even if the majority of its inhabitants are non-Muslims.



Dar al-Kufr is the land which is governed by the laws of Kufr, and whose security is not maintained by the security (Aman) of Islam, i.e. by other than the authority and security of Muslims, even if the majority of its inhabitants are Muslims.



So what matters in determining whether the land is Dar al-Islam or Dar al-Kufr is neither the land itself nor its inhabitants, rather it is the laws and the security. So if its laws are Islamic and its security is maintained by Muslims then it is Dar al-Islam. When its laws are the laws of Kufr (disbelief) and its security is not maintained by Muslims then it is Dar al-Kufr. The term Dar al-Harb (land of war) is synonymous with Dar al-Kufr as in origin the aim of Islam is to spread to all lands until the Islamic state encompasses the whole globe. However there is a difference between those nations which are considered as Dar al-Harb Fi’lan (actual land of war) like the state of Israel which occupies Islamic land and Dar al-Harb Hukman (potential land of war) which include other states which are not occupying Islamic land or engaged with a direct war against our lands. These definitions have been derived from the Islamic evidences and discussed by the Ulema (scholars) in history.



Evidences



The word ‘Dar’ has been used in the sayings of the Prophet (saw) and by his (saw) Companions to mean the domain, or the Islamic State when used in relation to the Muslims and the domain where the Kuffar have the authority when used for the disbelievers.



It is reported on the authority of Sulayman bin Buraydah that his father said, “Yaazid Bin Hussaib Al-Aslami reported that whenever the Messenger Muhammad (saw) sent an expedition he would elect an Ameer (and then would advise them), ‘If you appoint someone for an army or an expedition first fear Allah (swt) and treat all the Muslims who are with him well, raid and fight in the name of Allah (swt), those who disbelieve in Allah (swt). Do not take the booty and do not be traitors; do not mutilate nor torture. Do not kill children. If you see your enemy from the disbelievers, invite them to one of (the following) three and if they accept your offer do not fight them further: Invite them to Islam and if they accept ask them to relocate from Dar al-Kufr to Dar al-Islam, inform them that if they do so they will take similar to what the Muhajireen took. If they move to Dar ul-Muhajireen they will be eligible for this, otherwise they will be like the Muslim Bedouins living outside of Dar al-Islam and will get nothing from the Fai or the booty. (The final offer) if they reject to become Muslims is to ask them to pay Jizya. If they respond and pay, accept it from them and do not fight them. Otherwise have full reliance in Allah (swt) and fight them.’” [Sahih Muslim, Hadith no. 4294]



What does this Hadith indicate? It is that if they did not move from their land to the land of the Muhajireen they would not enjoy what the Muhajireen enjoy, i.e. the rights of those who are living in the land of Islam. So this Hadith clearly shows the difference between those who move to the land of the Muhajireen and those who do not move to the land of the Muhajireen. Dar al-Muhajireen was the land of Islam at the time of the Prophet (saw), and all other lands outside were Dar al-Kufr.



It is clear then that the identification of the ‘Dar’ (land) is determined through the identification of its Sultan (authority). This authority cannot be verified except on two issues:



Firstly: Looking after the interests of the people according to certain laws;

Secondly: the power which protects the citizens and implements the laws, i.e. the Aman (security).




This is why the two previous conditions were required. Furthermore the application of the law has other evidences. Allah (swt) says:



“Those who do not govern with what Allah has revealed, they are the disbelievers” [Al- Mai’dah: 44]



Al-Bukhari narrated on the authority of Junada b. abi Umayyah who said: "We went to ‘Ubadah b. as-Samit when he was sick and we said: May Allah (swt) guide you. Inform us of a Hadith from the Messenger of Allah (saw) so Allah may benefit you from it. He said, the Messenger of Allah (saw) called upon us and we gave him the Bai’ah, and he said, of that which he had taken from us, that we should give him the pledge to listen and obey, in what we like and dislike, in our hardship and ease, and that we should not dispute the authority of its people unless we saw open Kufr upon which we had a proof from Allah". And it was also narrated by Tabarani. He said: “Unless you see open Kufr.”



So these texts indicate that to rule with anything other than the laws of Allah (saw) is a matter that makes it obligatory upon Muslims to declare war against the Khalifah and it is an evidence which indicates that implementing Islam is a condition for having Dar al-Islam, otherwise the ruler must be fought against.



The security (Aman) has to be with the security of Islam, i.e. the authority of Muslims. The evidence for this comes from the saying of Allah (swt), “Allah will not allow the disbelievers to have an authority over the believers.” [TMQ An- Nisa: 141] i.e. it is not allowed for the disbelievers to have authority (Sultan) over the believers, because giving them authority means that the security of Muslims is in the hands of Kufr and not in the hands of Islam.



Furthermore, the Prophet (saw) used to order the invasion of every land which did not submit to the Sultan of Muslims, and he used to engage in war against them whether the inhabitants were Muslim or non-Muslim. Anas narrated that: “Wherever the Prophet (saw) raided some people he would not raid except in the morning. If he heard the Adhan he would refrain, and if he did not he would invade after dawn”.



And it was narrated by Essam Almusny, who said: “The Prophet (saw) used to tell to the expeditions that he sent: ‘If you` have seen a mosque or heard a call for prayer, then do not kill anybody.’”



The Adhan and the mosque are considered symbols of Islam, a matter which indicates that if the land is inhabited by Muslims this does not prevent it from being invaded and fought against as an act of war, but the important factor is that its people will not be killed, yet it will be invaded. This means that it is considered Dar al-Harb or Dar al-Kufr because, though the symbols or rituals of Islam are present, it is not protected by the authority of the Prophet (saw), i.e. the authority and security of Islam. So it would be considered Dar al-Harb (land of war), and like any land defined as Dar al-Harb it would be invaded.



It should be clear that whether the population of the land is majority Muslim or not irrelevant in terms of considering it Dar al-Islam as long as the authority lies with the Muslims.



It is mentioned in Sahih Bukhari regarding the city of Khaybar in the Arabian Peninsula. Khaybar at the time of the Islamic State in Medina was known as Dar al-Islam even though all of its inhabitants were Jews. When the Prophet (saw) conquered Khaybar in 7 AH (after Hijrah), and the Messenger consented for them to cultivate their own crops, all of them (i.e. the inhabitants) were Jews. The Prophet (saw) said to them that he had been sent to harvest (i.e. reap the rewards) and not to cultivate. He (saw) subsequently appointed for them governors from the Ansaar (i.e. Muslims), and they lived amongst them (i.e. the Jews).



Al-Bukhari relates on the authority of Ibn Omar (ra), “Omar bin Khattab (ra) expelled the Jews and the Christians from Hijaz. When Allah’s Apostle had conquered Khaybar, he wanted to expel the Jews from it as its land became the property of Allah, His Apostle, and the Muslims. Allah’s Apostle intended to expel the Jews but they requested him to let them stay there on the condition that they would do the labour and get half of the fruits. Allah’s Apostle told them, ‘We will let you stay on this condition, as long as we wish.’ So, they (i.e. Jews) kept on living there until Omar forced them to go towards Taima’ and Ariha’.” [Sahih Bukhari, Hadith no. 2213]



And also on the authority of Abu Hurayra (ra) and Abu Sa’eed al- Khudri, “The Prophet (saw) appointed a man as the ruler of Khaybar who later brought some Janib (i.e. dates of good quality) to the Prophet. On that, the Prophet (saw) said (to him). ‘Are all the dates of Khaybar like this?’ He said, ‘No, by Allah, O Allah’s Apostle! But we take one Sa of these (dates of good quality) for two or three Sa’s of other dates (of inferior quality).’ On that, Allah’s Apostle said, ‘Do not do so, but first sell the inferior quality dates for money and then with that money, buy Janib.’ Abu Sa`id and Abu Hurayra said, ‘The Prophet made the brother of Bani Adi from the Ansar as the ruler of Khaybar.’” [Sahih Bukhari, Hadith no. 4001]



Dar al-Kufr & Dar al-Islam according to the Sahaba (companions)



It is recorded in Sahih Bukhari on the authority of Ibn Abbas that once when Abdul Rahman bin ‘Awf was speaking with Omar Bin Al-Khattab (ra) (who was the Khaleefah at the time) he said,



“Do not be harsh on them (speaking about some of the Hujaaj) until they return to Madinah, which is Dar al-Hijrah, Dar al-Sunnah and Dar ul-Salaama.” [Sahih Bukhari Hadith no. 3713]



Jaabir bin Ziyaad reported that Ibn Abbas (ra) said, “The Prophet (saw), Abu Bakr and Omar (ra) where from the Muhajireen because they migrated from the Mushrikeen. Amongst the Ansaar were also people who migrated because at that time Madinah was Dar ul-Shirk and they came to the Prophet (saw) on the night of the Bay’ah al-Aqabah.” [an-Nisa’i]



It is recorded in Abu Ubaid’s Kitaab al-Amwaal, and Abu Yusuf’s Kitaab al-Kharaaj, that Khalid Bin Waleed (ra) wrote a letter to the people of Hirah (a place close to Bahrain) and he said, "I write this to you: if any of you become old, poor or ill or his people have to donate to maintain his livelihood I will never ask Jizya (tax) of him. He will also receive a grant from the Bait ul-Maal (Treasury of the Islamic state). He and his children will be entitled to this as long as he resides in Dar ul-Hijrah and Dar al-Islam. If they go out (from this jurisdiction) then the Muslims are no longer obliged to provide anything for them.” [Abu Ubaid, Kitaab al-Amwaal, pg. 98 & Abu Yusuf, Kitaab al-Kharaaj, pgs. 155-156]



Dar al-Islam and Dar al-Kufr According to the Ulema



It is reported that Imaam Al-Kasaani (died 587 AH) said, “There is no disagreement among the ahnaaf (scholars of the Hanafi Madhab), that Dar al-Kufr becomes Dar al-Islam, when the rules of Islam becomes dominant. Our brothers only dispute on how Dar al-Islam transfers to become Dar al-Kufr. Our Imam (Abu Haneefah) said, ‘Dar al-Islam becomes Dar al-Kufr in three (situations); when the law and order becomes Kufr, when the state has a border with a Kufr (state) without treaty or when there is no longer any security for the Muslim or the Dhimmi (citizens).’” [Bada’ us-Sanaai’, Vol. 7 pg. 131]



It is reported that Imaam Al-Sarkhasi (died 483 AH) said, “A Dar (piece of land/nation) becomes Dar al-Muslimeen (Islamic nation) when the Islamic rules become dominant (and apparent).” [Sarkhasi, Sharh as-Seerah al-Kabeer, Vol. 5 pg. 2197]



Qadi Abu Ya’la (died 458 AH) said, “Any country where the law is Kufr (disbelief) instead of Islam is Dar al-Kufr.” [al-Mu’atamad fil Usul ad-Deen pg. 276]



Ibn Qayyim’s (died 751 AH) said, “The Jumhour (majority) of the ‘Ulema say, ‘Dar al-Islam is where the Muslims go and reside and the Islamic rules are dominant. If people (the Muslims) reside in one place and Islam becomes dominant, that is Dar al-Islam If however, Islam does not become dominant it is not (considered) Dar al-Islam even if it is in close proximity to the state. Taa’if was so close to Makkah (at the time when Makkah was Dar al-Islam) but it did not become part of Dar al-Islam until it was conquered.’” [Ibn Qayyim, Kitaab Ahkaam ahl al-Dhimmah, Vol. 1 pg. 366]



It is reported that Ibn Muflih (died 884 AH) said, “There are only two, Dar al-Islam and Dar al-Kufr. Any Dar (domain) where Islamic law is dominant is Dar al-Islam, and any domain where Kufr law is dominant is Dar al-Kufr, there are only these two camps.” [Al-Adaab al-Shari’ah, Vol. 1 pg. 190]



Imaam Mardawi (died 885 AH) said, “Dar al-Harb is Dar al-Kufr, where Kufr law is dominant.” [al-Insaaf, Vol. 4 pg. 122]



Mohammad bin Ali al-Shawkani (died.1255 AH) said, “When we speak about a Dar (dominion) by whoever’s word being dominant, we mean if the command and prohibition is for the Muslims, in a way that no one from the Kuffar becomes dominant with his Kufr except by what is granted him from Islam, then that is considered Dar ul- Islam.” [al-Sayl Jaraar, Vol. 1 pg. 576]



In his work, ‘In the Shade of the Qur’an’, the martyr (died 1966 CE) Sayyid Qutb said, “The whole world in the eyes of Islam is divided into two, the first is Dar al-Islam, and the second is Dar al-Harb. Dar al-Islam is where the Shari’ah of Islam alone is implemented, regardless of whether the inhabitants are all Muslims or Muslims mixed with Dhimmi (Jews and Christians) or if all of the citizens are Dhimmi with only some Muslims in power. Dar al-Harb is any land where the Kufr law is dominant even if everybody in the land is Muslim". [Sayyid Qutb, In the Shade of the Qur’an, Vol. 2 pg. 874]



The honourable scholar Sheikh Taqi ud-deen an-Nabhani (died 1977 CE) said, “The truth is that in considering the land as Dar al-Islam or Dar al-Kufr, two matters must be looked into: firstly, the rule by Islam and secondly the security by the security of Muslims i.e. by their authority (sultan). If the land augments these two elements i.e. it rules by Islam and the security is by the security of Muslims i.e. by their authority, then it becomes a Dar al-Islam and changes from a Dar al-Kufr to a Dar al-Islam. Whereas if it loses one of the two, it does not become a Dar al-Islam. Similarly if Dar al-Islam does not rule by the rule of Islam then it is Dar al-Kufr. The same if it rules by Islam but its security is not by the security of Muslims i.e. their authority, then it also becomes Dar al-Kufr. Hence all the lands of Muslims today are Dar al-Kufr because they do not rule by Islam.” [Shaksiyyah Islamiyya, Volume 2, pg. 249]



Conclusion



Today it is clear that the whole world is Dar al-Kufr as no country including every single Muslim country implements Islam. We see the laws of Allah (swt) abandoned as if they were worth nothing, the Sunnah of the Prophet (saw) betrayed and the example of the Sahaba ignored by the rulers of our countries. It is as Imam Ahmed ibn Hanbal said, "The Fitna (mischief and tribulations) occurs when there is no Imaam established over the affairs of the people".



The Ummah has no Imam (Khalifah) who rules by what is contained in the Quran and Sunnah, who acts as a shield to protect us and whose duty it would be to protect the Muslims of Iraq, Palestine, Afghanistan, Chechnya and countless other places where the Muslim blood flows.



Therefore it is paramount for us to work to re-establish Dar al-Islam, the Islamic Khilafah state through emulating the non-violent methodology of the Prophet (saw) in how he transferred Dar al-Kufr to Dar al-Islam and in the pursuit of this it is inevitable that we will be tried and tested.



At-Tabarani upon the authority of Mua’dh bin Jabal (ra) that the Prophet (saw) said, “‘Verily the Grinder of Islam will continue to grind, so continue with the Qur’an wherever it moves (i.e. stick to the Qur’an). Verily the Qur’an and the authority (of Islam) will be separated from each other, do not leave the Qur’an. There will be rulers amongst you, who will allow for themselves things which they will prevent for you. If you disobey them then they will kill you. If you obey them they will misguide you.’ They (as-Sahabah) asked, ‘What do we do in such a situation?’ He (saw) said, ‘Do as the apostles of Isa ibn Maryam (as) did; they were cut by saws and hung upon wood. Being killed in obedience to Allaah (swt) is better than a life of sin.’” [at-Tabarani, Mu’jam al-Kabeer]





Khilafah.com

The Prophet sal Allahu alayhi wa'sallam said:



"The Muslim is a unique Ummah among the whole of mankind:

Their Land is ONE, their War is ONE, their Peace is ONE,

Their Honour is ONE and their Trust is ONE."

[Ahmad]

3rd March 1924: Dark days for the Ummah since the destruction of the Khilafah

Bismillahir Rahmanir Rahim



In the name of Allah, the Most Beneficent, the Most Merciful

3rd March: Dark days for the Ummah since the destruction of the Khilafah

The 3rd of March is a date that is etched into the history of the Muslim Ummah as one of its darkest days ever. It was on this date in the fateful year of 1924 CE that the last vestige of legitimate Islamic rule was ended. The office of Khilifah was abolished by the treacherous Mustafa Kamal and the Muslim Ummah has since then been plunged in to darkness and humiliation. Thus any trace of the Uthmani Khilafah was extinguished as the 101st Khaleefah of Islam, Abdul Mejid II was exiled from the now secular Republic of Turkey.



His banishment from the land of Anatolia with little more than a suitcase and some cash was the beginning of the humiliation that the Muslim world has suffered to this very day. With what was described as the shield of the Muslims by the Prophet Muhammad (saw) - now in exile, the Ummah was set to be subjected to numerous tragedies that would involve against it murderous wars, foreign occupation, economic strangulation, political manipulation as well as a cultural colonialism that sought to distance the Muslim world from the concept of Islamic ruling and the obligation of living under the Khilafah.



With the sole legitimate leadership of the Muslims, the Khilafah, destroyed the lands of Islam were divided in to numerous statelets and disputed territories. These new entities were established along the lines of ethnicity, sectarianism and racism by the colonialist powers of the day in an attempt to ensure that Muslim Ummah would never rise again. Nationalism that was nurtured by the colonialists in the run up to the destruction of the Khilafah helped to ensure that these new entities would remain at loggerheads, never to think of uniting again. In addition, the blessed land of Palestine was occupied, its inhabitants dispersed so as assuage the West’s guilt and a great injustice was committed in establishing the state of Israel. Any attempts to replicate the power of a unitary leadership of the Muslim world were replaced by pathetic and impotent bodies such as Arab League and the Organisation of Islamic Countries (OIC). These organisations were designed to perpetuate disunity and division as they preserved the borders and barriers betweens Muslims that the colonialists had established. These states have never had the interests of Islam and the Muslims at heart. This can be seen to this day, as the OIC and Arab League issue countless resolutions on issues such as Palestine and Iraq without ever actually doing anything to change the status quo. These resolutions are but lip service by the insincere leaders of these entities to the cause of Islam, designed solely to pacify their Muslim populations into thinking that Islam cannot solve the Ummah’s problems.



These rulers have committed far more heinous crimes against the Muslims than simply issuing empty resolutions. Western colonialism put in place a motley crew of dictators, monarchs, autocrats and downright puppets that have served their colonial masters in a manner more loyal than their own populations. Successive rulers have betrayed the interests of Muslims. With their brutality and lack of self-respect seemingly having no limits, the Muslim rulers are falling over themselves in an attempt to please. For example, Qatar today hosts the largest airstrip in the Middle East, to be used exclusively by the US Air Force to bomb Muslim lands and control the skies of the Middle East. Bahrain, which previously hosted the naval forces of the British Empire, now serves as the base for the US Navy’s 5th Fleet. Almost every nation in the Muslim world today has facilitated the military aims of the various colonial at some point. Present day Pakistan, in a clear contradiction of General Musharraf’s own motto of “Pakistan First”, is engaging in a war with his own people whilst compromising the sovereignty of the country in allowing US troops to act with impunity. Deploying his powerful military not to defend Muslims from aggression, he has made the Pakistani Armed forces nothing more than mercenaries. They are forced to act as mercenaries by the regime for some paltry economic aid for a corrupt government whilst the blood and honour of their brothers and sisters is violated on a global scale. Due to these tyrannical rulers the armies of the Muslim world have been held back, shackled to their bases, unable to come to the aid of their brethren in Chechnya, the Balkans, Kashmir, Afghanistan, Iraq or anywhere else that conflict rages.



Since the destruction of the Khilafah in 1924 there has been an assault on the resources in the Muslim lands. Starting with the 100-year contracts signed with western oil companies to drill for oil in the 1930’s, lucrative contracts are being signed by western agencies for natural resources that rightfully belong to the Ummah. The most recent of which have been the colonial style Production Sharing Agreements (PSA’s) for Iraqi oil. These agreements mean that Iraq oil will be privatised, ending up in the hands of foreign, mostly US, oil companies. In addition to this, these agreements spell out that these oil companies will make up to a massive 75% profit on the oil, with 65 of Iraq’s roughly 80 known oil fields being offered to these companies for exploration. In the words of Dick Cheney during his time as Haliburton CEO in 1999 who said, "By 2010 we will need [a further] 50 million barrels a day. The Middle East, with two-thirds of the oil and the lowest cost, is still where the prize lies.” Even the wealth that has been generated has not been utilised by the rulers for the benefit of the people or to secure long-term independence and self-sufficiency. A lack of investment in education, employment and technological infrastructure means that billions of dollars are wasted on importing resources, which could be developed at home. It is shocking that Iran, the world’s fourth largest oil producer, can only produce 57% of the nation’s daily petrol consumption due to a lack of refineries.



The Muslim world has indeed seen destruction, devastation and calamity for the past 83 years. However, the signs of awakening for the return of the Khilafah are now clear for all to see. The proof of this can be seen in the growing gulf between the rulers and the ruled; the speeches and Khutbahs in universities and mosques throughout the Muslim world that call for a sincere and rightly guided Khaleefah to lead the Ummah; witness the mass demonstrations against the bombing and killing of innocent Muslims by US and UK forces in Karachi, Jakarta, Hebron, Dhaka and other places; the increasingly brutal methods and oppression that the regimes are forced to use to quell the desire for political change such as in Egypt and Uzbekistan. It can also be seen by the actions of the colonial powers who realise that the rulers they imposed upon the Muslim world have no support and no legitimacy, hence they are forced to resort to occupying Muslim lands and cementing their presence through military bases. The global reawakening for Khilafah can also be seen in the desperate and pathetic attempts by the regimes and their scholars, who they have bought for a cheap price, to malign, slander and attack the idea of Khilafah. They lie by saying that the Khilafah cannot be established in the modern age, that Islam and politics do not mix, that sectarian differences are too great, that the western powers are too powerful and that the Ummah of Muhammad (saw) can never be unified. All of the efforts of the enemies of Islam will be in vain for Allah (swt) has promised the believers that the Khilafah will return on the method of the Prophet and there is no power or might other than Allah (swt).



Source

The Prophet sal Allahu alayhi wa'sallam said:



"The Muslim is a unique Ummah among the whole of mankind:

Their Land is ONE, their War is ONE, their Peace is ONE,

Their Honour is ONE and their Trust is ONE."

[Ahmad]

Urgently Wanted: One Good Khaleef to unite the Ummah

Bismillahir Rahmanir Rahim



In the name of Allah, the Most Beneficent, the Most Merciful

Urgently Wanted: One Good Khaleef to unite the Ummah

Islamic Evidences for the Obligation of the Khilafah

Islam has been reduced to merely a state "religion" and Secularism is hailed as the states Ideology. The Kuffar succeeded in divorcing our system, the Khilafah, from our lives.



"We must put an end to anything which brings about any Islamic unity between the sons of the Muslims. As we have already succeeded in finishing off the Khilafah, so we must ensure that there will never arise again unity for the Muslims, whether it be intellectual or cultural unity." The British Foreign Minister addressing the British Prime Minister shortly before World War II.



"The situation now is that Turkey is dead and will never rise again, because we have destroyed its moral strength, the Khilafah and Islam." Lord Curzon, British Foreign Minister, in front of the House of Commons after the Lausanne Treaty of July 24th, 1924.



Is it any wonder, then, that Muslims today don't even know about their true ruling system? That they have never even heard the word Khilafah uttered in any discussion related to their revival? The British have succeeded in "educating" us to such an extent that we run towards their system and rush to abandon our Deen. So what is this Khilafah? Why is it so vital for Islam?



The mechanism through which we live Islam is the Khilafah ruling system. This is the same Khilafah ruling system that the Khulafa Rashideen implemented and the same one which existed right up until 3rd March, 1924, when it was destroyed by the British agent and traitor, Mustafah Kemal. The Prophet (saw) said:



"The knots of Islam will be broken one by one until everyone of them is undone. The first to be undone will be the knot of ruling and the last will be the knot of Salah" (Musnad of Imam Ahmed)




The Fard (obligation) of the Khilafah



In the Glorious Qur'an. Allah (SWT) says in the translation of the meaning of the Qur'an ul-Kareem:



1. "But no, by your Lord, they will not have iman until they make you (O Prophet) rule between them in that which they dispute, and they find in their souls no resistance against your decisions, but accept them with the fullest conviction" (TMQ 4:65).



2. "Indeed, we have revealed to you the book with the truth so that you may rule between mankind by that which Allah has shown you" (TMQ 4:105).



3. "So rule between them by that which Allah has revealed, and follow not their desires, but beware of them in case they seduce you from just some part of that which Allah has revealed to you" (TMQ 4:49).



4. "Whosoever does not rule by that which Allah has revealed, they are disbelievers (Kafiroon).....the dhaalimoon (oppressors)....the fasiqoon (evil doers)" (TMQ 4. 5:44-47)



These ayaat(versus) of Qur'an, and many others, prove beyond doubt the obligation of ruling by what Allah has revealed. The first one in particular refers to the Muslims directly by stating that we have no real Imaan (belief) until we make them judge between us by Allah's revelation. This is an indication of the obligation for all Muslims to establish Allah'sruling system.



In the Ahadeeth of our beloved Prophet (saw):



1: Imam Muslim narrated from Abu Hazim who said: I was with Abu Hurairah for five years and I heard him narrate from the Prophet (SAW) that he said: "The Prophets used to rule Bani Israel. Whenever a prophet died another prophet succeeded him, but there will be no prophets after me; instead there will be Khulafaa' (Khalifahs) 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".



This Hadeeth is a clear statement of the fact that the form of government in Islam, after the Prophet (SAW) is the Khilafah, and not an Islamic Republic, Islamic Socialist Republic or Islamic Imarah. This understanding is supported by numerous other Hadeeth that indicate the only system of government in Islam is the Khilafah.



2: Imam Muslim narrated from Abdullah bin 'Umar who said that the Prophet (saw) said,



"One who dies without having bound himself by an oath of allegiance (to a Khalifah) will die the death of one belonging to the days of ignorance(Jahiliyah)".



3. Ahmed and Ibn abi 'Asim narrated that the Prophet (saw) said, "Whosoever dies and he does not have over him an Imaam, he dies the death of Jahiliyyah".



Thus the Prophet (SAW) made it compulsory that every Muslim should have over him an Imaam, which is also represented by having a pledge of allegiance (bayah) on his or her neck. The pledge of allegiance is not given to anyone except the Khalifah. The Ahadeeth inform us that those who run the affairs of Muslims are Khalifahs (some times called Amir ul-Mu'mineen or the Imam). Therefore, this is a command to establish or appoint them.



In the sayings of the Sahabah:



Ali ibn abi Taalib (r.a.) said, "The people will not be straightened except by an Imaam (Khaleefah), whether he is good or bad". (Bayhaqi, No. 14286, Kanz ul-ummal)



Abdullah ibn 'Umar (r.a.) said "The people in the Ummah will not suffer even if they were oppressors and sinful if the rulers were guided and were guiding. But the people in the Ummah will suffer and perish even if they were guided and were guiding if the rulers were oppressors and sinful". (Abu Nu'aim narrated in 'Hulayat Awliyyah.)



'Umar ibn al-Khattab (r.a.) said, "Laa Islam bi laa Jamaa'ati wa laa jamaa'ati bi laa Imaarah, wa laa Imaaratu bi laa sam'on wa taa'ah". "There is no Islam without a community, and there is no community without a leadership, and there is no authoruty without hearing and obeying".



In the sayings of the Ulemaa:



Imam al-Qurtubi said in his Tafseer of the verse, "Indeed, man is made upon this earth a Khaleefah" (TMQ 2:30) that: "Haatheeh il-Aayatu asalun fee nasabi Imaamin wa Khaleefatin, yosma'oo lahu
wa yotaa'u li-tajtami'i bihi il-kalimatih, wa tonaffithu bihi ahkaam il-Khaleefah, wa laa khalaafu fee wajoobi thalik bayna al-Ummati wa laa bayn al-a'immah, illa maa rawaya 'an il-Asam al-Mu'tazzili..." "This Ayah is a source in the selection of an Imaam, and a Khaleefah, he is ened to and he is obeyed, for the word is united through him, and the Ahkam (laws) of the Khaleefah are implemented through him, and there is no difference regarding the obligation of that between the Ummah, nor between the Imams except what is narrated about al-Asam, the Mu'tazzili (a deviant group)...". (Tafseer ul-Qurtubi 264/1.)



Imam al-Qurturbi (rh.a.) also said, "The Khilafah is the pillar upon which other pillars rest".



Imam an-Nawawi (rh.a.) said, "Ijma'oo 'alaa annahu yajib 'alal-Muslimeena nasabun Khaleefah". "(The scholars) consented that it is an obligation upon the Muslims to select a Khaleefah". (Sharhu Sahih Muslim page 205 vol 12)



Imaam al-Ghazali (rh.a.) when writing of the potential consequences of losing the Khilafah said, "The judges will be suspeneded, the Wilayaat (provinces) will be nullified, ... the decrees of those in authority will not be executed and all the people will be on the verge of Haraam". (al Iqtisaad fil Itiqaad page 240.)



Ibn Taymiyyah (rh.a.) said, "Yajib an yo'rafa anna wilayata amr in-naasi min a'thami waajibaat id-Deen, Bal laa qiyaamu li-Deen illa bihaa".



"It is obligatory to know that the office in charge of commanding over the people (ie: the Khilafah post) is one of the greatest obligations of the Deen. In fact, their is no establishment of the Deen except by it....this is the opinion of the salaf, such as al-Fadl ibn 'Iyaad, Ahmed ibn Hanbal and others". (Siyaasah Shariyyah - chapter: 'The obligation of adherence to the leadership'.)



Imam abu ul-Hasan al-Mawardi (rh.a.) said, "'Aqd ul-Imamati li man yaqoomu bihaa fil-ummati wajib bil-Ijmaa' ". "The contract of the Imamah (leadership) for whoever is standing with it, is an obligation by Ijmaa'a (consensus)". (al-Ahkam us-Sultaniyyah [Arabic] p 56.)



Imam Ahmed (rh.a.) said: "Al-Fitnatu Ithaa lam yakun Imaamun Yaqoomu bi amril-Muslimeen", which means, "The Fitna (mischief and tribuulations) occurs when there is no Imaam established over the affairs of the people".



Abu Hafs Umar al-Nasafi (rh.a.) a noted scholar of the 6th century Hijri states; "The Muslims simply must have an Imam (Khaleefah), who will execute the rules, establish the Hudud (penal system), defend the frontiers, equip the armies, collect Zakah, punish those who rebel (against the state) and those who spy and highwaymen, establish Jum'ah and the two 'Eids, settle the dispute among the servants (of Allah), accept the testimony of witnesses in matters of legal rights, give in marriage the young and the poor who have no family, and distribute the booty".



Imam Al-Juzayri, an expert on the Fiqh of the four great schools of thought said regarding the four Imams, "The Imams (scholars of the four schools of thought- Shafi'i, Hanafi, Maliki, Hanbali)- may Allah have mercy on them- agree that the Imamah (Leadership) is an obligation, and that the Muslims must appoint an Imam who would implement the deen's rites, and give the oppressed justice against the oppressors". ("Fiqh ul-Mathahib ul- Arba'a" [the Fiqh of the four schools of thought], volume 5, page 416.)



Imam al-Haythami said, "A'lamu anna Sahabata- Ridhwaan Allahu 'alayhim -Ajma'oo 'ala anna nasab al-Imaamata ba'd inqiraadhi zaman in-Naboowa waajibon bal ja'aloohu ahamu wajibaat hayth ushtaghloo bihi 'an dafani rasool illah". "It is known that the Sahabah (r.a.h) consented that selecting the Imaam after the end of the era of Prophethood was an obligation (Wajib). Indeed they made it (more) important than the (other) obligations whilst they were busy with it over the burial of the Prophet (saw)". (al-Haythami in Sawaa'iq ul-haraqah:17.)



The Obligation of there being only one Khalifah for the entire Muslim Ummah




In the ahadeeth of the beloved Prophet (saw)



1) The Prophet (saw) said: "When the oath of allegiance has been taken for two Khalifs, kill the latter of them". (Narrated in Sahih Muslim by Sa'id al-Khudri)



2) The Prophet (saw) also said: "Whoever comes to you while your affairs has been united under one man, intending to break your strength or dissolve your unity, kill him." (Narrated in Sahih Muslim by 'Arfajah)



So what is with the Muslims who insist on establishing regional Islamic Imarah's (Governments) based upon nationalistic divisions drawn up by the British and her fellow colonialists? Can’t we see beyond the plans of the Kuffar? What of those Muslims who wish to establish Islamic Governments in "their own" country and then to resume normal relationships with the rest of the Muslim countries, as if the rest of the Muslim countries are perfectly legal under Islam? Having more than one Khalifah for the entire Ummah is a sin, a fitnah and a division in our ranks.




In the Ijma'a (consensus) of the Sahabah (r.a.)



It is in the books of "As-Sirah" of Ibnu Kathir, "Tarikh ut-Tabari" by at-Tabari, "Siratu Ibn Hisham" by Ibn Hisham, "As-Sunan ul-Kubra" of Bayhaqi, "Al-fasil-fil Milal" by Ibnu Hazim and "Al-A'kd Al-Farid" of Al-Waqidi, that Al-Habbab Ibn ul-Munthir said when the Sahaba met in the wake of the death of the Prophet (SAW) (at the thaqifa hall) of Bani Sa'ida:



"Let there be one Amir from us and one Amir from you (meaning one from the Ansar and one from the Mohajireen)". Upon this Abu Bakr replied: "It is forbidden for Muslims to have two Amirs (rulers)..." Then he got up and addressed the Muslims.



It has additionally been reported in "as-Sirah" of Ibnu Ishaq that Abu Bakr went on to say on the day of Thaqifa: "It is forbidden for Muslims to have two Amirs for this would cause differences in their affairs and concepts, their unity would be divided and disputes would break out amongst them. The Sunnah would then be abandoned, the bida'a (innovations) would spread andFitna would grow, and that is in no one's interests".



The Sahabah (ra) agreed to this and selected Abu Bakr (ra) as their first Khalifah. Habbab ibn Mundhir (ra) who suggested the idea of two Ameers corrected himself and was the first to give Abu Bakr the Baya'a (pledge of allegiance). This indicates an Ijma'a of all of the Sahabah (ra) and thus is a divine source for us. Ali ibni abi Talib(ra), who was attending the body of the Prophet (saw) at the time, also consented to this.



In the quotes of famous scholars:



1. Imam ash-Shawkaani wrote in his book "Tafseer al-Qur'an al-Atheem", volume 2, page 215: "It is known from Islam by necessity (bi-dharoorah - i.e.: like prayer and fasting) that Islam has forbidden division amongst Muslims and the segregation of their land".



2. The well renowned Imam Hassan Al-Mawardi(ra) in his book "AlAahkam Al-Sultaniyah" page 9 says: "It is forbidden for the Ummah to have two Imams (leaders) at the same time."



3. Imam An-Nawawi in his book "Mughni Al-Muhtaj", volume 4, page 132 says: "It is forbidden to give an oath to two Imams or more, even in different parts of the world and even if they are far apart".



He also stated in his book, "Sharhu Sahih Muslim" (explanation of Sahih Muslim) chapter 12 page 231, "If a baya'a were taken for two Khalifahs one after the other, the baya'a of the first one would be valid and it should be fulfilled and honoured whereas the baya'a of the second would be invalid, and it would be forbidden to honour it. This is the right opinion which the majority of scholars follow, and they agree that it would be forbidden to appoint two Khalifah's at one given time, no matter how great and extended the Islamic lands become".



4. The Imam Ibnu Hazm in his book "Al-Muhalla", volume 4, page 360 says: "It is unlawful to have more than one Imam in the whole of the world".



5. Al-Imam Al-Juzieri, an expert on the Fiqh of the four great schools of thought said regarding the four Imams, "...It is forbidden for Muslims to have two Imams in the world whether in agreement or discord." From: "Fiqh ul-Mathahib ul- Arba'a" (the fiqh of the four schools of thought), volume 5, page 416.



Conclusion:



In conclusion it can be seen that the Khilafah ruling system implements the whole of Islam, thus Islam and the Muslims depend on it. It is not just one fard but the mechanism through which Islam is implemented. This is why the Prophetic calender of the Muslims starts with year 1 Hijri. What the Hijrah signifies is the leaving behind of the Makkan Shirk and the establishment of Islam in Madina as a governing system. So year 1 Hijri begins from the first day of Islamic Government, not from the date of first revelation, or the Prophets (saw) birth as it could have done and as the Christians practice. Thus anyone who makes excuses for this issue will be neglecting the biggest duty in Islam, to establish the Deen. The death of Jahillyyah will be upon him and so it is Fard to work with those who know about the Khilafah and who are working for it according to the methodology of the Prophet (saw), and this is the biggest duty upon the Muslims today above all else. Nobody can claim that this is an impossible task as Allah (swt) promises the victory of the believers and confirms:

"Allah has promised those amongst you who believe and work righteous deeds, that he will indeed grant them inheritance of power in the earth, as he granted it to those before them; that he will establish in authority their Deen, which he has chosen for them, and that he will change their state from a state of fear into a state of security and peace. They will worship me alone and not associate partners with me, and those who reject faith after this, they will be the rebellious and the wicked" TMQ (an-Noor :55)

Imam Ahmed ibn Hanbal extracted that Huthayfah said the Messenger of Allah (saw) said:"The Prophecy will remain amongst you as long as Allah wills, then Allah will lift it when he wishes, then it will be a Khilafah Rashidah (i.e.: The first four Khalifahs) on the method of the Prophecy, it will remain for as long as Allah wills, then he will lift it when he wills, then it will be a hereditary leadership (i.e.: the Abbasid and Ummayid dynasties etc.) for as long as Allah wills then he will lift it when he so wills. Then there will be a tyrannical rule (i.e.: all the current Kufr regimes of the Muslims) for as long as Allah wills, then he will lift it when he so wills, then there will be a Khilafah Rashidah on the method of the Prophecy, then he kept silent." (Musnad Imam Ahmed 4/273)



and concerning the liberation of Masjid al-Aqsa from the Jews, the Prophet (saw) said,



"Two Hijrahs will take place, and the latter will be to the place where your father Ibrahim may peace be upon him had immigrated” (i.e.: Palestine) Note: Hijrah occurs when Muslims emigrate from Kufr lands to the Islamic state.



Subsequently, nobody can claim that this task is an impossible one as it has been promised success by Allah (swt) and his Messenger (saw). All that remains is for the faithful to rush to carry out this noble work and to carry the da'wah to this ummah and remind her of her Deen.



Imam Ahmed reported in his Musnad (5/35) that the Messenger (saw) said: "If the people of As-Sham (Palestine, Lebanon, Jordan, Syria) went astray then there would be no goodness amongst you, but however there will continue to be a group supported from my Ummah, and they will not be bothered by those who disapproved until the day of Judgement".



May Allah make us from that group, and support us in re-establishing his Deen on his earth. Ameen.



Source

The Prophet sal Allahu alayhi wa'sallam said:



"The Muslim is a unique Ummah among the whole of mankind:

Their Land is ONE, their War is ONE, their Peace is ONE,

Their Honour is ONE and their Trust is ONE."

[Ahmad]