The Matter Of Life & Death : Al-Khilafah

Everyone realizes the miserable situation the muslim Ummah is in. The muslims can see that they have never been in a worse condition. The muslim Ummah lives in poverty, ignorance and backwardness. They see that they are disunited, subjugated to the domination of the West. But muslims still do not understand what their problem is. They see that they have enormous number of problems but they do not know where to start, what problem is a priority and what is not. Thus, an analysis of the situation of the Muslims is urgently needed. Because if this Ummah does not understand the cause of all of this, no correct solution can be given and therefore, the muslims will never revive.

Just as a doctor who tries to treat a patient has to differentiate between the disease and symptoms, the ones who want to cure the muslim Ummah and solve its problems and revive it must distinguish between the actual problem of the muslims and its consequences. Looking deeply at the situation of Muslims, one notices the all that is seen is merely the symptom of the actual sickness and it is not the sickness itself. The actual problem of the muslin Ummah is the absence of Islam from life. And Islam can only exist in practice in life when implemented by a state i.e., the Islamic Khilafa state. Therefore the actual problem is the absence of the Khilafa and what is seen as division, disunity, poverty, domination of Kufr on the muslims is merely the consequence of the demolishing of this State.

One can see that when the Khilafah state was in existence the muslims were never exposed to such disasters. Furthermore, the given problems can actually be removed entirely by the Islamic Khilafah. Soit would feed the poor, freely educate the muslims, unite the muslim Ummah, liberate the occupied muslim lands etc. to mention a few.

In addition to the Khilafah being the practical solution to all of the muslim's problems, establishing it is also an Islamic obligation. Muslim narrates that Ibn Umar said that the Messenger (saaws) said,

"And the one who dies while there was no allegiance on his neck, dies a death of the days of ignorance (Jahiliyyah)."

Thus, the Prophet of Allah in this hadith forbids dying without a pledge of allegiance (baya') on his neck. The baya' is given to no body but to the Khalifah. Muslim also reported on the authority of Abu Hurairah that the Prophet (saaws) said,

"Behold, the Imam is but a shield from behind which the people fight and by which they protect themselves."

When Allah or his Messenger tells us of the benefits of having something, then it is an order to establish it. In this case describing the Imam as a shield, the Prophet is ordering us to have that Imam. Since the presence of the Imam means establishment of the Islamic laws (which is an obligation); and the absence of that Imam leads to the non existence of Islamic laws (which is forbidden), then it is an obligation to have an Imam or a Khalifah.

Moreover, the companions agreed (Ijmaa') an establishing a successor to Prophet Mohammad (saaws) after his death. This consensus of the companions (may Allah be pleased with them) was manifested in the delay of the burial of Prophet and being involved in choosing a successor(Khalifah). It is known that the burial of the dead person is an obligation and it is Haram on those who are supposed to perform the burial to be involved in something else until the burial is complete. This is a consensus of the companions to appoint a Khalifah rather than doing the burial. This can only be understood as The appointment of a khalifah is more of an obligation than the burial of dead person.

In addition, the muslims have only three days to appoint a khalifah. The proof (Daleel) of this is taken from the consensus of the companions on two incidents. The first when the Prophet (saaws) died, they delayed his burial for three days and two nights while electing a khalifah. In this incident, none of the companions complained or objected to the delay for three days which means that they all agreed that the appointment of the khalifah is a must within three days. The second case was when the Second Khalifah Omar was dying and nominated six companions for the khilafah position (except for his son). He then appointed armed men to kill any companion who disagreed after three days. None of the companions contested this action which means that they all agreed to this. Thus it is Ijmas-Sahaba. If the muslims do not appoint a khalifah within three days, then they are all sinning except those who work for it. Restoring Al-Khilafah is the solution to all our problems and it is the long missing obligation.

Ar-Raya Magazine