The struggle by Islamic Ummah

Revival and Reassertation of Islam

Muslims did not wish to gain only their political independence. They also wished to assert their own religious and cultural identity. From the 18th century onward Muslim reformers appeared upon the scene who sought to reassert the teachings of Islam and to reform society on the basis of Islamic teachings. One of the first among this group was Muhammad ibn 'Abd al-Wahhab, who hailed from the Arabian peninsula and died there in 1792. This reformer was supported by Muhammad ibn al-Sa'ud, the founder of the first Saudi state. With this support Muhammad ibn 'Abd al-Wahhab was able to spread his teachings not only in Arabia but even beyond its borders to other Islamic lands where his reforms continue to wield influence to this day.

In the 19th century lslamic assertion took several different forms ranging from the Mahdi movement of the Sudan and the Sanusiyyah in North Africa which fought wars against European colonizers, to educational movements such as that of Aligarh in India aiming to reeducate Muslims. In Egypt which, because of al-Azhar University, remains to this day central to Islamic learning, a number of reformers appear, each addressing some aspect of Islamic thought. Some were concerned more with law, others economics, and yet others the challenges posed by Western civilization with its powerful science and technology. These included Jamal al-Din al-Afghani who hailed originally from Persia but settled in Cairo and who was the great champion of Pan-Islamism, that is the movement to unite the Islamic world politically as well as religiously. His student, Muhammad 'Abduh, who became the rector of al-Azhar. was also very influential in Islamic theology and thought. Also of considerable influence was his Syrian student, Rashid Rida, who held a position closer to that of 'Abd al-Wahhab and stood for the strict application of the Shari'ah. Among the most famous of these thinkers is Muhammad Iqbal, the outstanding poet and philosopher who is considered as the father of Pakistan.

Reform Organizations

Moreover, as Western influence began to penetrate more deeply into the fiber of Islamic society, organizations gradually grew up whose goal was to reform society in practice along Islamic lines and prevent its secularization. These included the Muslim Brotherhood (Ikhwan al-muslimin) founded in Egypt and with branches in many Muslim countries, and the Jama'at-i Islami of Pakistan founded by the influential Mawlana Mawdudi. These organizations have been usually peaceful and have sought to reestablish an Islamic order through education. During the last two decades, however, as a result of the frustration of many Muslims in the face of pressures coming from a secularized outside world, some have sought to reject the negative aspects of Western thought and culture and to return to an Islamic society based completely on the application of the Shari 'ah. Today in every Muslim country there are strong movements to preserve and propagate Islamic teachings. In countries such as Saudi Arabia Islamic Law is already being applied and in fact is the reason for the prosperity, development and stability of the country. In other countries where Islamic Law is not being applied, however, most of the effort of Islamic movements is spent in making possible the full application of the Shari'ah so that the nation can enjoy prosperity along with the fulfillment of the faith of its people. In any case the widespread desire for Muslims to have the religious law of Islam applied and to reassert their religious values and their own identity must not be equated with exceptional violent eruptions which do exist but which are usually treated sensationally and taken out of proportion by the mass media in the West.

Education and Science in the Islamic World

In seeking to live successfully in the modern world, in independence and according to Islamic principles, Muslim countries have been emphasizing a great deal the significance of the role of education and the importance of mastering Western science and technology. Already in the 19th century, certain Muslim countries such as Egypt, Ottoman Turkey and Persia established institutions of higher learning where the modem sciences and especially medicine were taught. During this century educational institutions at all levels have proliferated throughout the Islamic world. Nearly every science ranging from mathematics to biology as well as various fields of modern technology are taught in these institutions and some notable scientists have been produced by the Islamic world, men and women who have often combined education in these institutions with training in the West.

In various parts of the Islamic world there is, however, a sense that educational institutions must be expanded and also have their standards improved to the level of the best institutions in the world in various fields of leaming especially science and technology. At the same time there is an awareness that the educational system must be based totally on Islamic principles and the influence of alien cultural and ethical values and norms, to the extent that they are negative, be diminished. To remedy this problem a number of international Islamic educational conferences have been held, the first one in Makkah in 1977, and the foremost thinkers of the Islamic world have been brought together to study and ponder over the question of the relation between Islam and modern science. This is an ongoing process which is at the center of attention in many parts of the Islamic world and which indicates the significance of educational questions in the Islamic world today.

Influence of Islamic Science and Learning Upon the West

The oldest university in the world which is still functioning is the eleven hundred-year-old Islamic university of Fez, Morocco, known as the Qarawiyyin. This old tradition of Islamic learning influenced the West greatly through Spain. In this land where Muslims, Christians and Jews lived for the most part peacefully for many centuries, translations began to be made in the 11th century mostly in Toledo of Islamic works into Latin often through the intermediary of Jewish scholars most of whom knew Arabic and often wrote in Arabic. As a result of these translations, Islamic thought and through it much of Greek thought became known to the West and Western schools of learning began to flourish. Even the Islamic educational system was emulated in Europe and to this day the term chair in a university reflects the Arabic kursi (literally seat) upon which a teacher would sit to teach his students in the madrasah (school of higher learning). As European civillization grew and reached the high Middle Ages, there was hardly a field of learning or form of art, whether it was literature or architecture, where there was not some influence of Islam present. Islamic learning became in this way part and parcel of Western civilization even if with the advent of the Renaissance, the West not only turned against its own medieval past but also sought to forget the long relation it had had with the Islamic world, one which was based on intellectual respect despite religious opposition.

Conclusion

The Islamic world remains today a vast land stretching from the Atlantic to the Pacific, with an important presence in Europe and America, animated by the teachings of Islam and seeking to assert its own identity. Despite the presence of nationalism and various secular ideologies in their midst, Muslims wish to live in the modern world but without simply imitating blindly the ways followed by the West. The Islamic world wishes to live at peace with the West as well as the East but at the same time not to be dominated by them. It wishes to devote its resources and energies to building a better life for its people on the basis of the teachings of Islam and not to squander its resources in either internal or external conflicts. It seeks finally to create better understanding with the West and to be better understood by the West. The destinies of the Islamic world and the West cannot be totally separated and therefore it is only in understanding each other better that they can serve their own people more successfully and also contribute to a better life for the whole of humanity.  

A Brief History of Islam

The Rightly guided Caliphs

Upon the death of the Prophet, Abu Bakr, the friend of the Prophet and the first adult male to embrace Islam, became caliph. Abu Bakr ruled for two years to be succeeded by 'Umar who was caliph for a decade and during whose rule Islam spread extensively east and west conquering the Persian empire, Syria and Egypt. It was 'Umar who marched on foot at the end of the Muslim army into Jerusalem and ordered the protection of Christian sites. 'Umar also established the first public treasury and a sophisticated financial administration. He established many of the basic practices of Islamic government.

'Umar was succeeded by 'Uthman who ruled for some twelve years during which time the Islamic expansion continued. He is also known as the caliph who had the definitive text of the Noble Quran copied and sent to the four corners of the Islamic world. He was in turn succeeded by 'Ali who is known to this day for his eloquent sermons and letters, and also for his bravery. With his death the rule of the "rightly guided" caliphs, who hold a special place of respect in the hearts of Muslims, came to an end.

The Caliphate

Umayyad

The Umayyad caliphate established in 661 was to last for about a century. During this time Damascus became the capital of an Islamic world which stretched from the western borders of China to southern France. Not only did the Islamic conquests continue during this period through North Africa to Spain and France in the West and to Sind, Central Asia and Transoxiana in the East, but the basic social and legal institutions of the newly founded Islamic world were established.

Abbasids

The Abbasids, who succeeded the Umayyads, shifted the capital to Baghdad which soon developed into an incomparable center of learning and culture as well as the administrative and political heart of a vast world.

They ruled for over 500 years but gradually their power waned and they remained only symbolic rulers bestowing legitimacy upon various sultans and princes who wielded actual military power. The Abbasid caliphate was finally abolished when Hulagu, the Mongol ruler, captured Baghdad in 1258, destroying much of the city including its incomparable libraries.

While the Abbasids ruled in Baghdad, a number of powerful dynasties such as the Fatimids, Ayyubids and Mamluks held power in Egypt, Syria and Palestine. The most important event in this area as far as the relation between Islam and the Western world was concerned was the series of Crusades declared by the Pope and espoused by various European kings. The purpose, although political, was outwardly to recapture the Holy Land and especially Jerusalem for Christianity. Although there was at the beginning some success and local European rule was set up in parts of Syria and Palestine, Muslims finally prevailed and in 1187 Saladin, the great Muslim leader, recaptured Jerusalem and defeated the Crusaders.

North Africa And Spain

When the Abbasids captured Damascus, one of the Umayyad princes escaped and made the long journey from there to Spain to found Umayyad rule there, thus beginning the golden age of Islam in Spain. Cordoba was established as the capital and soon became Europe's greatest city not only in population but from the point of view of its cultural and intellectual life. The Umayyads ruled over two centuries until they weakened and were replaced by local rulers.

Meanwhile in North Africa, various local dynasties held sway until two powerful Berber dynasties succeeded in uniting much of North Africa and also Spain in the 12th and 13th centuries. After them this area was ruled once again by local dynasties such as the Sharifids of Morocco who still rule in that country. As for Spain itself, Muslim power continued to wane until the last Muslim dynasty was defeated in Granada in 1492 thus bringing nearly eight hundred years of Muslim rule in Spain to an end.

After the Mangol Invasion

The Mongols devastated the eastern lands of Islam and ruled from the Sinai Desert to India for a century. But they soon converted to Islam and became known as the Il-Khanids. They were in turn succeeded by Timur and his descendents who made Samarqand their capital and ruled from 1369 to 1500. The sudden rise of Timur delayed the formation and expansion of the Ottoman empire but soon the Ottomans became the dominant power in the Islamic world.

Ottoman Empire

From humble origins the Turks rose to dominate over the whole of Anatolia and even parts of Europe. In 1453 Mehmet the Conqueror captured Constantinople and put an end to the Byzantine empire. The Ottomans conquered much of eastem Europe and nearly the whole of the Arab world, only Morocco and Mauritania in the West and Yemen, Hadramaut and parts of the Arabian peninsula remaining beyond their control. They reached their zenith of power with Suleyman the Magnificent whose armies reached Hungary and Austria. From the 17th century onward with the rise of Westem European powers and later Russia, the power of the Ottomans began to wane. But they nevertheless remained a force to be reckoned with until the First World War when they were defeated by the Westem nations. Soon thereafter Kamal Ataturk gained power in Turkey and abolished the six centuries of rule of the Ottomans in 1924.

Persia

While the Ottomans were concerned mostly with the westem front of their empire, to the east in Persia a new dynasty called the Safavids came to power in 1502. The Safavids established a powerful state of their own which flourished for over two centuries and became known for the flowering of the arts. Their capital, Isfahan, became one of the most beautiful cities with its blue tiled mosques and exquisite houses. The Afghan invasion of 1736 put an end to Safavid rule and prepared the independence of Afghanistan which occured fommally in the 19th century. Persia itself fell into tummoil until Nader Shah, the last Oriental conqueror, reunited the country and even conquered India. But the rule of the dynasty established by him was short-lived. The Zand dynasty soon took over to be overthrown by the Qajars in 1779 who made Tehran their capital and ruled until 1921 when they were in turn replaced by the Pahlavis.

India

As for India, Islam entered into the land east of the Indus River peacefully. Gradually Muslims gained political power beginning in the early 13th century. But this period which marked the expansion of both Islam and Islamic culture came to an end with the conquest of much of India in 1526 by Babur, one of the Timurid princes. He established the powerful Mogul empire which produced such famous rulers as Akbar, Jahangir, and Shah Jahan and which lasted, despite the gradual rise of British power in India, until 1857 when it was officially abolished.

Malaysia And Indonesia

Farther east in the Malay world, Islam began to spread in the 12th century in northem Sumatra and soon Muslim kingdoms were establishd in Java, Sumatra and mainland Malaysia. Despite the colonization of the Malay world, Islam spread in that area covering present day Indonesia, Malaysia, the southern Phililppines and southern Thailand, and is still continuing in islands farther east.

Africa

As far as Africa is concemed, Islam entered into East Africa at the very beginning of the Islamic period but remained confined to the coast for some time, only the Sudan and Somaliland becoming gradually both Arabized and Islamized. West Africa felt the presence of Islam through North African traders who travelled with their camel caravans south of the Sahara. By the 14th century there were already Muslim sultanates in such areas as Mali, and Timbuctu in West Africa and Harar in East Africa had become seats of Islamic leaming.

Gradually Islam penetrated both inland and southward. There also appeared major charismatic figures who inspired intense resistance against European domination. The process of the Islamization of Africa did not cease during the colonial period and continues even today with the result that most Africans are now Muslims carrying on a tradition which has had practically as long a history in certain areas of sub-Saharan Africa as Islam itself.

Islam in the United States

It is almost impossible to generalize about American Muslims: converts, immigrants, factory workers, doctors; all are making their own contribution to America's future. This complex community is unified by a common faith, underpinned by a countrywide network of a thousand mosques.

Muslims were early arrivals in North America. By the eighteenth century there were many thousands of them, working as slaves on plantations. These early communities, cut off from their heritage and families, inevitably lost their Islamic identity as time went by. Today many Afro-American Muslims play an important role in the Islamic community.

The nineteenth century, however, saw the beginnings of an influx of Arab Muslims, most of whom settled in the major industrial centers where they worshipped in hired rooms. The early twentieth century witnessed the arrival of several hundred thousand Muslims from Eastem Europe: the first Albanian mosque was opened in Maine in 1915; others soon followed, and a group of Polish Muslims opened a mosque in Brooklyn in 1928.

In 1947 the Washington Islamic Center was founded during the term of President Truman, and several nationwide organizations were set up in the fifties. The same period saw the establishment of other communities whose lives were in many ways modelled after Islam. More recently, numerous members of these groups have entered the fold of Muslim orthodoxy. Today there are about five million Muslims in America.

Aftermath of the Colonial Period

At the height of European colonial expansion in the 19th century, most of the Islamic world was under colonial rule with the exception of a few regions such as the heart of the Ottoman empire, Persia, Afghanistan, Yemen and certain parts of Arabia. But even these areas were under foreign influence or, in the case of the Ottomans, under constant threat. After the First World War with the breakup of

the Ottoman empire, a number of Arab states such as Iraq became independent, others like Jordan were created as a new entity and yet others like Palestine, Syria and Lebanon were either mandated or turned into French colonies. As for Arabia, it was at this time that Saudi Arabia became finally consolidated. As for other parts of the Islamic world, Egypt which had been ruled by the descendents of Muhammad Ali since the l9th century became more independent as a result of the fall of the Ottomans, Turkey was turned into a secular republic by Ataturk, and the Pahlavi dynasty began a new chapter in Persia where its name reverted to its eastern traditional form of Iran. But most of the rest of the Islamic world remained under colonial rule.

Arab

It was only after the Second World War and the dismemberment of the British, French, Dutch and Spanish empires that the rest of the Islamic world gained its independence. In the Arab world, Syria and Lebanon became independent at the end of the war as did Libya and the shaykdoms around the Gulf and the Arabian Sea by the 1960's. The North African countries of Tunisia, Morocco and Algeria had to fight a difficult and, in the case of Algeria, long and protracted war to gain their freedom which did not come until a decade later for Tunisia and Morocco and two decades later for Algeria. Only Palestine did not become independent but was partitioned in 1948 with the establishment of the state of Israel.

 India

In India Muslims participated in the freedom movement against British rule along with Hindus and when independence finally came in 1947, they were able to create their own homeland, Pakistan, which came into being for the sake of Islam and became the most populated Muslim state although many Muslims remained in India. In 1971, however, the two parts of the state broke up, East Pakistan becoming Bengladesh.

Far East

Farther east still, the Indonesians finally gained their independence from the Dutch and the Malays theirs from Britain. At first Singapore was part of Malaysia but it separated in 1963 to become an independent state. Small colonies still persisted in the area and continued to seek their independence, the kingdom of Brunei becoming independent as recently as 1984.

Africa

In Africa also major countries with large or majority Muslim populations such as Nigeria, Senegal and Tanzania began to gain their independence in the 1950's and 1960's with the result that by the end of the decade of the 60's most parts of the Islamic world were formed into independent national states. There were, however, exceptions. The Muslim states in the Soviet Union failed to gain their autonomy or independence. The same holds true for Sinkiang (called Eastem Turkestan by Muslim geographers) while in Eritrea and the southern Philippines Muslim independence movements still continue.

National States

While the world of Islam has entered into the modern world in the form of national states, continuous attempts are made to create closer cooperation within the Islamic world as a whole and to bring about greater unity. This is seen not only in the meetings of the Muslim heads of state and the establishment of the OIC (Organization of Islamic Countries) with its own secretariat, but also in the creation of institutions dealing with the whole of the Islamic world. Among the most important of these is the Muslim World League (Rabitat al-alam al-Islami ) with its headquarters in Makkah. Saudi Arabia has in fact played a pivotal role in the creation and maintenance of such organizations. 

Islam was destined to become a world religion

The Spread of Islam

From the oasis cities of Makkah and Madinah in the Arabian desert, the message of Islam went forth with electrifying speed. Within half a century of the Prophet's death, Islam had spread to three continents. Islam is not, as some imagine in the West, a religion of the sword nor did it spread primarily by means of war. It was only within Arabia, where a crude form of idolatry was rampant, that Islam was propagated by warring against those tribes which did not accept the message of God--whereas Christians and Jews were not forced to convert. Outside of Arabia also the vast lands conquered by the Arab armies in a short period became Muslim not by force of the sword but by the appeal of the new religion. It was faith in One God and emphasis upon His Mercy that brought vast numbers of people into the fold of Islam. The new religion did not coerce people to convert. Many continued to remain Jews and Christians and to this day important communities of the followers of these faiths are found in Muslim lands.

Moreover, the spread of Islam was not limited to its miraculous early expansion outside of Arabia. During later centuries the Turks embraced Islam peacefully as did a large number of the people of the Indian subcontinent and the Malay-speaking world. In Africa also, Islam has spread during the past two centuries even under the mighty power of European colonial rulers. Today Islam continues to grow not only in Africa but also in Europe and America where Muslims now comprise a notable minority.

General Characteristics of Islam

Islam was destined to become a world religion and to create a civilization which stretched from one end of the globe to the other. Already during the early Muslim caliphates, first the Arabs, then the Persians and later the Turks set about to create classical Islamic civilization. Later, in the 13th century, both Africa and India became great centers of Islamic civilization and soon thereafter Muslim kingdoms were established in the Malay-Indonesian world while Chinese Muslims flourished throughout China.

Global Religion

Islam is a religion for all people from whatever race or background they might be. That is why Islamic civilization is based on a unity which stands completely against any racial or ethnic discrimination. Such major racial and ethnic groups as the Arabs, Persians, Turks, Africans, Indians, Chinese and Malays in addition to numerous smaller units embraced Islam and contributed to the building of Islamic civilization. Moreover, Islam was not opposed to learning from the earlier civilizations and incorporating their science, learning, and culture into its own world view, as long as they did not oppose the principles of Islam. Each ethnic and racial group which embraced Islam made its contribution to the one Islamic civilization to which everyone belonged. The sense of brotherhood and sisterhood was so much emphasized that it overcame all local attachments to a particular tribe, race, or language--all of which became subservient to the universal brotherhood and sisterhood of Islam.

The global civilization thus created by Islam permitted people of diverse ethnic backgrounds to work together in cultivating various arts and sciences. Although the civilization was profoundly Islamic, even non-Muslim "people of the book" participated in the intellectual activity whose fruits belonged to everyone. The scientific climate was reminiscent of the present situation in America where scientists and men and women of learning from all over the world are active in the advancement of knowledge which belongs to everyone.

The global civilization created by Islam also succeeded in activating the mind and thought of the people who entered its fold. As a result of Islam, the nomadic Arabs became torch-bearers of science and learning. The Persians who had created a great civilization before the rise of Islam nevertheless produced much more science and learning in the Islamic period than before. The same can be said of the Turks and other peoples who embraced Islam. The religion of Islam was itself responsible not only for the creation of a world civilization in which people of many different ethnic backgrounds participated, but it played a central role in developing intellectual and cultural life on a scale not seen before. For some eight hundred years Arabic remained the major intellectual and scientific language of the world. During the centuries following the rise of Islam, Muslim dynasties ruling in various parts of the Islamic world bore witness to the flowering of Islamic culture and thought. In fact this tradition of intellectual activity was eclipsed only at the beginning of modern times as a result of the weakening of faith among Muslims combined with external domination. And today this activity has begun anew in many parts of the Islamic world now that the Muslims have regained their political independence. 

Islam was destined to become a world religion

The Spread of Islam

From the oasis cities of Makkah and Madinah in the Arabian desert, the message of Islam went forth with electrifying speed. Within half a century of the Prophet's death, Islam had spread to three continents. Islam is not, as some imagine in the West, a religion of the sword nor did it spread primarily by means of war. It was only within Arabia, where a crude form of idolatry was rampant, that Islam was propagated by warring against those tribes which did not accept the message of God--whereas Christians and Jews were not forced to convert. Outside of Arabia also the vast lands conquered by the Arab armies in a short period became Muslim not by force of the sword but by the appeal of the new religion. It was faith in One God and emphasis upon His Mercy that brought vast numbers of people into the fold of Islam. The new religion did not coerce people to convert. Many continued to remain Jews and Christians and to this day important communities of the followers of these faiths are found in Muslim lands.

Moreover, the spread of Islam was not limited to its miraculous early expansion outside of Arabia. During later centuries the Turks embraced Islam peacefully as did a large number of the people of the Indian subcontinent and the Malay-speaking world. In Africa also, Islam has spread during the past two centuries even under the mighty power of European colonial rulers. Today Islam continues to grow not only in Africa but also in Europe and America where Muslims now comprise a notable minority.

General Characteristics of Islam

Islam was destined to become a world religion and to create a civilization which stretched from one end of the globe to the other. Already during the early Muslim caliphates, first the Arabs, then the Persians and later the Turks set about to create classical Islamic civilization. Later, in the 13th century, both Africa and India became great centers of Islamic civilization and soon thereafter Muslim kingdoms were established in the Malay-Indonesian world while Chinese Muslims flourished throughout China.

Global Religion

Islam is a religion for all people from whatever race or background they might be. That is why Islamic civilization is based on a unity which stands completely against any racial or ethnic discrimination. Such major racial and ethnic groups as the Arabs, Persians, Turks, Africans, Indians, Chinese and Malays in addition to numerous smaller units embraced Islam and contributed to the building of Islamic civilization. Moreover, Islam was not opposed to learning from the earlier civilizations and incorporating their science, learning, and culture into its own world view, as long as they did not oppose the principles of Islam. Each ethnic and racial group which embraced Islam made its contribution to the one Islamic civilization to which everyone belonged. The sense of brotherhood and sisterhood was so much emphasized that it overcame all local attachments to a particular tribe, race, or language--all of which became subservient to the universal brotherhood and sisterhood of Islam.

The global civilization thus created by Islam permitted people of diverse ethnic backgrounds to work together in cultivating various arts and sciences. Although the civilization was profoundly Islamic, even non-Muslim "people of the book" participated in the intellectual activity whose fruits belonged to everyone. The scientific climate was reminiscent of the present situation in America where scientists and men and women of learning from all over the world are active in the advancement of knowledge which belongs to everyone.

The global civilization created by Islam also succeeded in activating the mind and thought of the people who entered its fold. As a result of Islam, the nomadic Arabs became torch-bearers of science and learning. The Persians who had created a great civilization before the rise of Islam nevertheless produced much more science and learning in the Islamic period than before. The same can be said of the Turks and other peoples who embraced Islam. The religion of Islam was itself responsible not only for the creation of a world civilization in which people of many different ethnic backgrounds participated, but it played a central role in developing intellectual and cultural life on a scale not seen before. For some eight hundred years Arabic remained the major intellectual and scientific language of the world. During the centuries following the rise of Islam, Muslim dynasties ruling in various parts of the Islamic world bore witness to the flowering of Islamic culture and thought. In fact this tradition of intellectual activity was eclipsed only at the beginning of modern times as a result of the weakening of faith among Muslims combined with external domination. And today this activity has begun anew in many parts of the Islamic world now that the Muslims have regained their political independence. 

Khilafah

Khilafah-Rashidah Hudhaifah (raa) has said that the Prophet (saws) said "The Prophethood will remain among you for as long as Allah wills, then Allah will lift it when He wishes to, then it will be a Khilafah Rashidah (Rightly Guided) on the method of the Prophethood, it will remain for as long as Allah wills, then Allah will lift it if He wishes, then it will be a hereditary leadership which will remain for as long as Allah wills, then He will lift it if he wishes, then it will be a tyrannical rule, and it will remain so for as long as Allah wills, then He will lift it if He wishes, then it will be a Khilafah on the method of the Prophethood, then he kept silent."

Khilafah in Islam

The centrality of the Khilafah states

Habeebullah (saw) said:

‘Verily, the knots of Islam will be undone one by one. Whenever one knot is lost then the people grabbed onto the one which came after it. The first of these knots will be the Ruling and the last will be the Salah.’


[Reported by At-Tabaraani]

Mustafa Kamal, forced the National Assembly to separate the sultanate from caliphate, attempting to create a constitutional caliph, according to the republican system, where he is just the symbolic figurehead and has not political power. Following this the ‘The Caliphate and National Sovereignty.’ Hilfet ve Hakimiyet – milliye was published in 1922 by the Turkish Grand National Assembly justifying the dispossession of the caliphate of all political powers and giving him only ‘spiritual powers’, it stated the early kernel of secular liberal thinking about this matter:

‘The Prophet’s neglect of discussion of his political succession shows its secondary importance. The Caliphate is therefore a matter for the Muslims to organize themselves. Only clear texts of Quran and hadith are properly speaking of religious law; all else is only the ‘law of ijtihad’ on which there is little consensus. In these the government is free to choose what is temporally most expeditions. The caliph’s authority resembles that of a president of a republic, resting on a general delegation of authority.’1 (p.5.)


‘Ali Abd Rasiq2, influenced by the orientalists D.S. Margoliouth3 and T.W. Arnold4 during world war one, unleashed a propaganda campaig5n to discredit the Ottoman Caliphs. He said: ‘The Prophet never tried to establish a government or a state; he was a messenger sent by Allah, and he was not a political leader.’ ‘There is no basis for the Khilafah in the Qur’an and Hadith’…..‘Allah does not impose upon the Muslims a specific type or form of government, but they are free to choose what is better for the welfare of their society at any time.’ ‘


Brothers, as the demand for Khilafah rises, we see the British governments wheeling out the sons and grandsons of Ali abd Rasiq whose political philosophy like Ali Abd Rasiq is secular liberalism:


Ali Jumah who was a speaker in Blairs recent ‘Islamic conference’ said: ‘Many assume that an Islamic government must be a caliphate, and that the caliph must rule in a set and specific way. There is no basis for this vision within the Islamic tradition.’6…..’ The principles of freedom and human dignity for which liberal democracy stands are themselves part of the foundation for the Islamic world view’

Not only that, the grandsons of Ali Abd Rasiq have also come out, drawing inspiration from the likes of the above schoalrs which have been mesmerised by the western culture whist concealing their secular liberal roots, to spread the call of legitimization of the corrupt, secular despotic rulers of the Muslim world, claiming falsly that it is based on traditional Islam.

Brothers, the truth of the matter is that the Khilafah is a unique system, different from any other in terms of its political philosophy, form of government and its stated aims for the simple reason that its source is divine and not man made, whether by Western liberal thinkers7 of the Enlightenment or their intellectual subservients from the so called Muslim liberal thinkers.

Contrary to the assertion of Abd Rasiq and his neo con sons and grandsons the Prophet (saw) did bequeath to the Muslims a system of ruling and hence the word Khaleefah means successor to the Prophet’s function of ruling.


The Prophet did inform the Sahabah of the obligation of appointing a Caliph when he said:

Muslim reported on the authority of Abu Hazim, who said, I accompanied Abu Hurairah for five years and heard him talking of Muhammad'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 Khalifahs and they will number many. They asked: What then do you order us? He said: Fulfil the baya'a to them one after the other and give them their due. Surely God will ask them about what He entrusted them with.

The Prophet did inform the Sahabah that the Caliphate is a unitary system:

Muslim has also reported it from Abu S’aid Al Khudri that the Messenger of Allah said: “If the Oath of Allegiance (Bay’ah) has been taken for two Khulafaa’, kill the latter of them.”

The Prophet did inform the Sahabah how the caliph should be appointed:

“Whosoever gave a Bay’ah to an Imam, giving him the clasp of his hand, and the fruit of his heart shall obey him as long as he can..’

The Prophet what a caliphs role is what he should rule by when he should be removed:

Bukhari narrated from ‘Ubadah ibn al-Samit that in the Bay’ah he (saw) said: “And do not dispute with the people in authority, unless you see (in their actions) an open disbelief upon which you have a proof from Allah”. Or in another narration, ‘as long as they establish the salah’ ie the rules of the Deen.


Only thing the Prophet did not explicitly inform was who was going to be Caliph because that is up to the Muslims to decide. The Prophet’s silence is itslef an indication of this rule. The Sahabah, knew what that system was, hence the dabate after the Prophet died was not on nature of government, but the matter of selection, everything else was generally agreed and hence no decussion arose as to the role of the Khaleefah. This is because the Shabah were inheriting from the Prophet the system of government which he himself admistered in Madinah, so they had the Prophet’s (saw) guidance on this matter.

Immediately after the Prophet’s death Abu Bakr (raa) is reported to have said "Muhammad has indeed died. This Deen must have some one to maintain it." Note he did not say the Muslims but the Deen! When Hubbab b. al-Muzir said one ruler from ansar and one ruler from muhajirs it is narrated in the Sirah of Ibnu Ishaq that Abu Bakr said on the day of Saqifa: "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 and Fitna would grow, and that is in no one's interest." Bukhari narrated that in response to Hubbab Abu Bakr said: ‘No, we are the rulers and you are the wazeers (assistants).’

Brothers, the Prophet (saw) had said: “when one of you dies, do not hold onto him but rush to his burial.’8 But the Sahabah knowing this duty (wujoob) full well left the burial of the Prophet for something which was awjab (more wajib) than that, ie the appoint of a Khaleefah. That is why the Ulama have said there is ijma of the Sahabah on the obligation of appointing a Khaleefah, an ijmah which has been transmitted to us through tawatur concurrent narration.

The Sahabah knew how the Caliph should be appointed: Umar Ibn Al-Khatab (raa) said: "There is no Khilafah without consultation”9

On the nature of caliphal rule Umar once asked Talha, Zubayr, Ka’b and Salaman al-Farisi: what is the difference between a caliph and a king, Talaha and Zubayr said we do not know, but Salaman said: The caliph who is just to the citizens, devides their people share equally, compassonate to the people as a man is with his family and judges between them by the Book of Allah.’ Ie ruler is not despotic or totalitarian but looks after their affaires accoriding to the rules of the Sharee’ah.

In the year 50 after Hjrah Mua’awiyyah came to Madinah and sent for the great Sahabah and announced that he wanted Yezid to be Khaleefah: Abdullah b. Umar said to Mu’awiyyah: ‘This Khilafah does not have a hiracliuos, ceaser or Chosroes were sons inherit the rule from their fathers. Had that been so the I would have been the ruler after my father.’10

Abu Hanifah said:, “The Khilafah will take place by the agreement and consultation of the believers.’11


The scholars throughout the ages have discussed the obligation of Khilafah and the various aspects of the system. In the following discussion I wish to take you on a journey through the centuries and consider the views of the traditional scholars, many of whom were well known Sufis, to demonstrate the centrality and continuity of the Khilafah system:

The First Three Century of the Salaf:

Examples of the Tabi’een:

According to Mujāhid Khalīfah means that one who establishes Allah’s commandments, manifests the signs of His unity and does justice among the people.12

According to al-Dahhāk, the four functions, mentioned in the verse of al-Hajj, are the obligations incumbent upon the Khalīfah. ie allazeena immakkannahum…“(They are) Those who, if We establish in the land, establish regular prayer and give regular charity, enjoin the right and forbid wrong: With God rests the end (and decisions) of (all) affairs.”13

Examples of the early Fuqaha:

Imam AlJuzayri, 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)- may Allah have mercy on them- agree that the Caliphate is an obligation, and that the Muslims must appoint a leader who would implement the injunctions of the religion, and give the oppressed justice against the oppressors. It is forbidden for Muslims to have two leaders in the world whether in agreement or discord.14

Imam Ahmad ibn Hanbal (164-241 AH): ‘The Fitna (mischief and tribulations) occurs when there is no Imaam established over the affairs of the people.’

Ahmed b. Hanbal was asked: What is the meaning of the hadith: ‘Whosoever dies and he does not have an imam he dies the death of jahiliyyah’ He said: Do you know what is an imam? An imam is the one around who all the Muslims unite. This is its meaning.’15

The Fourth Century:

The Shafi’I jurist al-Mawardi (362-448)

’Imamate is prescribed to succeed prophethoood as a means of protecting the Deen and of managing the affairs of this world. There is a consensus of opinion (amongst the scholars - Ijmaa’ al-‘Ulamaa’) that the person who discharges the responsibilities of this position must take on the contract of Imamate of the Ummah.’16

Imam al-Baghdadi commenting on the shaaz weird views of those who said Khilafah is not wajib said: ‘The companions of the Prophet have agreed on the obligation (of the Khilafah), and there is no significance to the opposition of al-Futa (Kharijite) and al-Asam (mu’atazalite) when we have an Ijma’ of the Sahabah.’


Scholars of the Fifth Century:


Al-Juwayni (d.478): ‘Muslims must have an imam to lead them and that is the consensus of the opinion of the Ummah and imams.’

Imaam Ghazzali (d.505): ‘You should know that the obligation of appointing an imam is from the necessities of the Sharee’ah which we cannot abandon.’ He also said in the absence of Khilafah: ‘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.’17

Ibn Hazm ‘All of Ahl as-Sunnah, all of al-mur’ia, all of Shia, all of khawarij have agreed on the obligation of imaamah. And that the Ummah is obliged to appoint an imam who will apply the rules of Allah and look after their affaires (yasoosuhum) with the rules of the sharee’ah which the Messenger of Allah (Saw) brought, except some from the Khawarij.’18

Notice here that Ibn Hazm did not give much credence to the views of the Khawarij such that he did not believe their disagreement had any impact on the ijma of the Khawarij themselves let alone the ijma’ of ahlul sunnah!

The Sixth Century:

Abu Hafs Umar al-Nasafi (d. 701)

’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.’

The Seventh Century:

Imam Yahya ibn Sharaf al- Nawawi (631–676 AH):

’(The scholars) agreed that it is an obligation upon the Muslims to select a Khaleefah.’19

Imam Nawawi also said: 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.’20 He also stated: If a baya’a were taken for two Khulafa’aa 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 Khulafa’aa at one given time, no matter how great and extended the Islamic lands become.’21

The Maliki scholar Imam al-Qurtubi (d. 671 AH) said:

The Khaleefah ‘is listened 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 al-Asamm who was most deaf regarding the Sharee’ah.’22 Al-Asamm was an extreme mu’tazalite. His name al-Asamm is the superlative form of the word ‘deaf’ meaning more deaf. Imam Qurtubi is using a pun on his name to dismiss his view.

Imam al-Qurtubi also said: ‘When Abu Bakr was about to die he proposed Umar to be the Imaam. No one said this is not wajib on us or you. Rather this indicates its obligation as the Khilafah is the pillar upon which other pillars rest.’23

وأنها ركن من أركان الدِّين

Ibn Khaldun (d.808):

‘Imaamah is wajib and its obligation is known by the consensus of the opinion of the companions of the Sahabah and the tabi’een’….’the imam is no different from any of the Muslims other than the fact that he implements the ahkaam and protects the Deen.’24

The Eighth Century:

Abu Ishaq Ibrahim ibn Musa al-Shatibi (d. 790 AH)

A Maliki jurist he 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.'25

Imam Sa'd al-Din Mas'ud bin Umar al-Taftazani (d. 791 AH):

’The adoption is that it is obligatory upon the servants by textual evidence because of the saying of the Messenger, "Whoever dies not having known the Imam of his time, dies the death of the days of ignorance." Also, the ummah agreed that this was the most important duty following the death of the Messenger, so important in fact that they considered it more important than the matter of his burial, and so also has it been after the death of each Imam.’

The Ninth Century:Jurjani (d.816):

Appointing an imam is the best in meeting the interests of the religion and achieves the greatest aims (maqasid) of the Deen.’26

The Tenth Century:

Ibn Hajar al-Haytami (d. 974)

’It is known that the Sahabah (ra) 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. ‘

The Thirteenth Century:

Al-Shanqeeti 1325H - 1393H:

‘It is is well known from Islam by necessity of the Deen that is is wajib on the muslims to appoint an imam who will unite them and apply the rules of Allah on the earth.’27

Ibrahim al-Bayjuri (d.1276) , in his book: tuhfatul mureed ‘ala jawharat at-tawheed (volume 2, p.136) : ‘The Sahabah were agreed (on the appointment of an Imam) after he (saw) parted this world, they were occupied by this from burying the Prophet (saw). This is because he (saw) died on a Monday at zawaal (mid-day) and he was left that day until the night of Tuesday and he was buried towards the end of Wednesday night. Abu Bakr had said: Someone must undertake this responsibility, so think about the matter and bring forth your views, may Allah have mercy on you. From every corner of the Prophet’s mosque the people said: saddaqta saddaqta (you have spoken the truth, you have spoken the truth.) No one said we do not need an imam.’

Shah Waliyullah Dehlavi (1703-1762 CE)

'the collective reason of mankind requires that a Khilafah should be there to lookafter the interests which cannot be achieved without a Khilafah.’ '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 Fourteenth Century:

Latter days of Khilafah:

Poetry Maulana Shibli Nomani to Sultan Abdul Hamid 2nd: ‘Through your majesty and authority the Shariah laws acquired a high status and through your orders the splendor of Islam has risen high.’28


Iraqi scholar Shaykh al-Zahawi, the mufti of Baghdad (1863-1936 CE):


‘’The Companions of the Prophet (SAW) have unanimously agreed upon appointing him to office (ajma‘a ‘ala nasabihi)[26] after the passing away of the Prophet (SAW) to the extent that they considered it to be the most important of obligations (ahamm al-wajibat) giving it precedence even over his (SAW) burial and people in every generation since have not stopped doing this.[27] Also, many narrations support this [obligation of appointing an Imam] one of them being his saying – upon him be blessings and peace – “Whoever dies and does not have on his neck (fi ‘unqihi) a pledge of allegiance (bay‘ah), he dies a death like in the days of ignorance.”29

Shaykh Taqi al-Din al-Nabhani (d.1977) said: ‘The appointment of the Khalifah is an obligation upon the Muslims. They are forbidden from spending more than two nights without giving a Ba’yah to him. If the Muslims did not appoint a Khalifah within three days they would all be sinful until they had appointed a Khalifah. The sin would not fall until they had exhausted their efforts to appoint a Khalifah and continued to endeavor to appoint him. The obligation of appointing a Khalifah has been confirmed by the Qu’ran, Sunnah and the general consensus of the Sahabah.’30 Shaykh al-Nabhani defined the Khilafah as : “The Islamic State (al-dawlah al-islamiyyah) is a Khalifah implementing the law. It is a political (siyasi) and executive (tanfidhi) entity for the reason of implementing and executing the divine laws of Islam.’31 He also defined it as: “The general temporal leadership (ri’asah ‘ammah) of all the Muslims that establishes the Islamic rulings (li-iqamah ahkam al-shar‘ al-islami) and carries the Islamic invitation (al-da‘wah) to the entire world…”32 As we can see what the Shaykh was doing was echoing what has been said for centuries by the classical scholars.


Brothers, towards the end of the Uthmani Khilafah when the big powers were conspiring against it, Sheikh ul Hind Maulana Mahmood Hassan (who was the then head of Darul Uloom Deoband and direct student of Maulana Qasim Nanautavi, the founding father of the Darul 'Uloom) in the 1920's,mentioned a fatwa regarding saving the Uthmani Khilafah from the enemies of Islam. The respected Maulana said: ‘The enemies of Islam have left no stone unturned to strike against and harm the honor and prestige of Islam. Iraq, Palestine and Syria that were won over by the Prophet's companions and his followers, after in numerous sacrifices, have once again become targets of greed of the enemy of Islam. The honor of Khilafat is in tatters. Khalifa-tul-Muslimin, who used to unite the entire community on this planet; who is the vice-regent of Allah on this earth; used to implement the universal law of Islam; who used to protect the rights and interests of Muslims and used to preserve and ensure the glory of the words of the Creator of this universe be preserved and implemented, has been surrounded by enemies and made redundant.’33

Also, Maulana Mohammad Ali Johar, a founder of the Khilafat movement said about the Khilafah: 'The ruler of Turkey was the Khaleefah or successor of the Prophet and Amir -ul- Mu'mineen or chief of the believers and the Khilafah is as essentially our religious concern as the Quran or the Sunnah of the Prophet.' [Johar, Mohammed Ali, My Life a Fragment pg.41]

A day after the abolition of Khilafah, Maulana Mohammad Ali Johar said, as reported by the Times newspaper on 4th March 1924, "It is difficult to anticipate the exact effects the ‘abolition’ of Khilafah will have on the minds of Muslims in India. I can safely affirm that it will prove a disaster both to Islam and to civilization. The suppression of the time honoured institution which was, through out the Muslim world, regarded as a symbol of Islamic unity will cause the disintegration of Islam..."

Also Maulana Abul Kalam Azad wrote a book in 1920 called 'The Issue of Khilafat', where he stated: 'Without the Khilafah the existence of Islam is not possible, the Muslims of India with all their effort and power need to work for this.'

Shaykul Islam Mustafa Sabri (d.1953) who worked for Sultan Abd al-Hameed. He was the last shaykh al-Islam of the Ottoman Khilafah. He was exiled to Egypt by the Kamalist regime. He said : ‘Khilafah ie succession to the Messenger of Allah (saw) means: obliging the adherence of the rules of the Sharee’ah over the Muslims by the one who assumes authirty, it by this way one is successor to the Porphet. And the abolistion of the Khilafah is abolitipn of this adherence….This has actually happened in Turkey after the abolition of the Khilafah. So what has succeeded it is a secular government.’ (mawqif al-‘aql,p322).

Mustafa Kamal after the desctrction of the Khilafah had many a shcoler thrown into prosion or executed fearing their opposition. One such scholar was Shaykh Aatif Afandi who was one of the most illustrious scholars in the Uthmani Khilafah.

Regarding the Khilafah the Shaykh had said: ‘The ba’yah of the Muslims to a Khaleefah is wajib and it is proven by the ration and text. The sharee’ah evidence for this is that the conencses of the Sahabah and tabieen was on this matter. Upon the death of sayyidna rasul the Sahabah gathered gathered, before his (saw) burial, at Saqeefah Bani sa’idah and made shura and gave bay’ah to sayyidina as-Siddeeq (ra).’34

His opposition to Mustafa Kamal led him to be executed in 26 January 1926 under a trumped up case. The judge asked him to prepare his defense so that it can be read out the next day in court. The next day the shaykh responded in court: I do not need a defense as I have not committed anything requiring me to defend. The order came after one hour for him to be executed.

Brothers the day before the shaykh had tore up his defense letter, why?

Shaykh Tahir al-Mawlawwi who was in prison with him reported that the Shaykh started to write the letter when he fell asleep. After a short while he woke up suddenly looking startled.

Shaykh Mawlawwi asked him why did you wake up so suddenly?

Shaykh Effendi replied: I have seen what I desired in my sleep.

Shaykh Malawwi: What do you mean?

Shaykh Effendi: I mean I saw the dream I was waiting for.

Shaykh Malawwi:What did you see?

Shaykh Effendi: I saw the best of creation (ie Muhammad) say to me: Aatif, ar you busying yourlife writing your deference and you do not want to meet me?

Shaykh Malawwi: What do you interpret that as?

Shaykh Effendi: They are going to execute me and I will join Habeebbullah.35


The next day the shaykh was executed.

36Brothers, throughout the centuries the Ulamah have expounded the centrality and obligation of Khilafah in Islam because it is what the Prophet and Sahabah have taught us. Today we hear government scholars on the performance related pay of Arab autocratic totalitarian despotic dictators claiming that Khilafah is not a religious duty or that it can be abandoned in favor of liberal, democratic and secular republican systems. Brothers, the Muslims did not fall for this propaganda when the Khilafah was destroyed and they will certainly not fall for this decline now that she has tasted revival. The sons of Ali Abd ar-Rasiq should take heed that this Ummah has awakened and yearns to see the banner of the Khilafah flutter in the dawn of the new millennium, the millennium of the Khilafah no matter the how much the colonialists and their supporters may detest it.

Victory is near.
http://khilafah-rashida.blogspot.com/2007/08/khilafah-in-islam.html

Does it Mean God?

The word "Allah" is the perfect description of the "One God" of monotheism for Jews, Christians and Muslims!

Is "Allah" only for Islam and Muslims?
[No! It is for All Three Abrahamic Faiths.]

"Allah" is the same word used by Christian Arabs and Jewish Arabs in their Bible, centuries before Islam came.

On page one [1] of Genesis in the Old Testament, we find the word "Allah" seventeen [17] times.

Every hotel and motel has a Bible. Next time you see one look in the introduction, you will find samples of the different languages they have translated. For Arabic they have translated the verse in the New Testament in Arabic from the famous verse in the Gospel John 3:16 -

"For God so loved the world..."
- and the word the translators used in Arabic for "God" is the very same word used by Muslims around the planet, "Allah."
Where Does the word "Allah" Come From?

"Allah" comes from the Arabic word "elah"a god' or something worshiped. - (Arabic) means '

This word (elah) can be made plural (gods), as in "aleha" and it can be male or female just as the word in English can be "goddess."

"Allah" comes from "elaha" but it brings more clarification and understanding.

Allah = Has no gender (not male and not female)
"He" is used only out of respect and dignity - not for gender
Allah = Always singular - Never plural
"We" is used only as the "Royal WE" just as in English for royalty
Allah = Means "The Only One to be Worshipped"

From: http://www.godallah.com/